A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions. Confessio Helvetica Posterior. English. 1568 Approx. 380 KB of XML-encoded text transcribed from 158 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A13257 STC 23554 ESTC S118060 99853269 99853269 18639

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Early English books online. (EEBO-TCP ; phase 2, no. A13257) Transcribed from: (Early English Books Online ; image set 18639) Images scanned from microfilm: (Early English books, 1475-1640 ; 1222:4) A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions. Confessio Helvetica Posterior. English. Bèze, Théodore de, 1519-1605. Bullinger, Heinrich, 1504-1575. Old, John, fl. 1545-1555. [42], 112 leaves By Henry Wykes, for Lucas Harrison, Imprinted at London : [1568?] Contains the Confessio Helvetica Posterior (1566), written by Heinrich Bullinger, and the Gallican Confession (1561), with Théodore de Bèze's introduction to his translation of the New Testament prefixed. Translator's note "To the reader" signed: I.O., i.e. John Old. Publication date conjectured by STC. Reproduction of the original in the British Library.

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eng Reformed Church -- Doctrines -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-08 Assigned for keying and markup 2010-08 Keyed and coded from ProQuest page images 2010-10 Sampled and proofread 2010-10 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A CONFESſion of Fayth, made by common conſent of diuers reformed Churches beyonde the Seas: with an Exhortation to the Reformation of the Churche.

Peruſed amd allowed accordinge to the Queenes Maieſties Iniunctions.

Imprinted at London by Henry Wykes, for Lucas Harriſon.

Ʋnto the Chriſtian Reader.

THe ſubtill Serpent, our deadly enemie Satan, laieth many ſnares to intangeil mankinde, to withhold him frō cōming to the truth: but eſpecially two, whiche be of all other moſt perilous, Wilfull ignorance and Slaūderous reportes: wherwith, if once man be enſnared, ſay, what you liſte, doo what you pleaſe, he lieth ſtill in his errours, and will not be remoued: for wilfull ignorance ſo blindeth his eyes from readinge, ſlaunderours reportes ſo ſtoppe his eares from hearinge the truth, that not knowynge the clereneſſe of the light, he eſtemeth the darknes of a cloudie night, as the brightnes of noone daies, and giuinge light credite to falſe rumors, beleueth forged lies as vnfallible truthes. Thus many a Chriſtian ketcheth his bane: and no maruell. For, what diſeaſe is cured by increaſing the corrupt humors, whereon the ſicknes féedeth? howe is it poſſible, that he ſhoulde be wonne to the Goſpell, that wittingly & wilfully doth blindeſielde him ſelfe, dothe ſtubbernly refuſe to Reade the truthe, dothe frowardely diſdayne to peruſe any other bookes, then ſuche as nuſſell him in his errours? What good ſucceſſe, trowe you, is that Capitayne like to haue, that conſidereth his owne powre onely, and is not deſirous to know his enemies ſtrength alſo? what wiſe and truſtie Lawier will harken to his Clientes tale alone, and would not gladly (if opportunitie were offered) ſcanne his aduerſaries writinges alſo? If the iudge will giue eare to the firſt accuſer, & beleue all that he ſayeth to be true, and either wil not heare the defendant, or if he doo, eſtéemeth his woordes as lies, howe can he iudge arighte? if thou wander in Poperie as in darknes, and wilt not walke in the light of the Goſpell: if thy ſoule be poiſoned with venimous ſuperſtitiō, and wilte not taſt the preſeruatiue of God his woorde: if thou conſider Antichriſt his powre onely, and wilt not vnderſtāde Chriſte his might and puiſance: if thou defende thine errours as an euill cauſe, and wilt not regarde thine aduerſaries proufes to mayntaine his righte: if thou wilt credite the firſt doctrine, that euer thou hardeſt, which is nothinge els but mens Traditions, & wilt not harken to any other truthe: no maruell, if thou be blinde, if thy ſoule be poiſoned, if thou be cōquered, if thou loſe thy cauſe, if thou iudge wrongefully in weightie matters of Faith and true Religion. Suche was the wilfull ignorāce of the Idolatrous Iewes, who ſayed to Ieremie: The woorde, that thou haſte ſpoken to vs in the name of the Lorde, we will not heare it of thée, but we will doo what ſoeuer thinge goeth out of our owne mouth, we will burne incenſe to the Quéene of Heauen, we wil powre out drinke offerings vnto her, as we haue done, bothe we and our Fathers, our Kinges, and our Princes: for then had we plentie of vitayles, and were well and felte no euill: ſo, they that now adaies will not heare the Preacher of God his woorde, that wil doo what thei liſte, that will offer to theyr Ladie of heauen, that will ſence to their wormeaten Images, that will doo as their forefathers, their Kinges and Princes haue done, boſting, that then they had plentie of all thinges, that then it was a merie worlde, that then they felte no euill, doo wilfully, as it were, hydewinke themſelues frō ſeing the truth: No maruell if Iehoiakim runne hedlonge into his deſtruction, when he woulde not vouchſafe ſo muche as to giue Iehudie the hearyng, while he red the booke of the Lorde, written by Baruch, but cut it with a penknife, hurled it into the fier, and brente it to Aſhes. Ahab was content at the length to heare what Michah woulde ſaye, but eſtemyng his woordes as leſinges, and beleuing his flattering falſe Prophets haſted to his miſerable ende. And as Michah then ſaide, that a ſpirite went out, & was a falſe ſpirit in the mouthes of al his Prophetes, ſo in this our age, not one but many ſpirites are broken loſe, and be falſe Spirites bothe in the mouthes, tounges & hartes of our Romiſhe cole Prophetes. For how many lies coyne they? howe many ſlaunderous Sclaunderous reportes. reportes forge they to deface the Goſpell and the true profeſſours therof? Doo thei not laye to our charge (as yt Iewes did to Chriſt) that our doctrine is newe learnynge? that we are Anabaptiſtes, Pelagians, Libertines, deteſtable Heretikes? that we contemne faſtinge, neglect prayinge, doo no Almes déedes, diſpraiſe good woorkes? that we denie God his powre, beleue not his woordes, defie Chriſte his Image, and are enemies to his Croſſe? that we falcifie the Scriptures, refuſe ye Doctors, deface the Councels, ſette at naught Traditions? that we honour not the Sainctes, eſtéeme not the Mother of Chriſte, nor his bleſſed Martirs? that we care not for the dead? that we make God the auctor of ſinne, and man as a ſtocke or a blocke, voide of all goodnes? that we paſſe not for the Churche, and rayle againſt the head therof? that we abuſe the Sacramentes? that we are rebelles, and teach ſubiectes to diſobay their Prince, inferiours to reſiſt their ſuperiours? that we preache nothinge but libertie, libertie? to be ſhorte, that we cannot agrée amonge our ſelues about the chiefeſt pointes of our Religion. Theſe and many ſuch like ſlaunderous reportes; haue lyinge ſpirites put into the mouthes of the Romiſhe Cleargie, and their adherentes, which if thou credite to be as true as the Goſpell, it wil be longe before thou beleue the truth of the Goſpell.

But if thou wilt voutchſafe, good Chriſtian Reader, diligently to peruſe in the feare of the Lord, this litle treatiſe, not condemnynge it before thou reade it, nor wreſtynge euery woorde to an euill ſence, but with indifferēcie ponder eche thyng and iudge vprightly: then, then I hope that God will opē thine eies, and giue thée grace to ſée & to acknowledge his truth, wil enriche thée with wiſedome, to diſcerne the Spirite of truthe, from the Spirite of errour, light from darkneſſe, Chriſte from Antichriſte.

To thoſe ſlaunderous reportes I néede not to anſweare particularly, bicauſe they be confuted by this woorke it ſelfe, as by readinge thou maiſt vnderſtande. But two pointes, I cannot omitte vntouched, which are often vrged and neuer proued: that we falcifie the Scriptures, and agrée not emonge our ſelues; in the weightieſt matters of Religion. Touchynge the firſte, we gather the true meaning of the Scriptures Expoundinge of Scripture. by the circumſtances of the text, by reconcilinge it with other places of God his woorde, to the confirmation of the truth, and not to the eſtabliſhinge of our owne deuiſes: as ſome wreſte them & racke them, to maintaine their fonde phantaſies, inuented of their fooliſhe braynes. We alledge not the Racking of Scripture. ſayinge of Chriſte to Peter, Ego oraui pro te &c. I haue prayed for thée, that thy faith fayle not, to proue that the Pope cannot erre: Nor, Nemo accendit candela, & ponit eam ſub modio: No man lighteth a candell, and hideth it vnder a buſhel, to ſhew that candels ſhould be ſet at none daies on the Aulter: nor, Lumen ad reuelationem gentium, a lighte to lighten the Gentils, for carriyng of candels on Candelmas daye: nor, Deus creauit hominem ad imaginem ſui, God created man accordyng to his owne image, for erectinge of images in Churches: nor Abrahams circumciſinge, for ſole and chaſte life: nor, Omnia munda mūdis: nor, Qui in carne ſunt Deo placere non poſſunt, Al thinges are cleane to the cleane, They that are in the fleſh cānot pleaſe God, to proue that Prieſts may not marry: Nor, Niſi abundauerit Iuſtitia veſtra plus quam ſcribarum & phariſaeorū, nō intrabitis in regnum coelorum, Excepte your rightuouſnes excéede the rightuouſnes of the Scribes and Phariſeis, ye ſhal not enter into the kingdome of Heauē, to declare, that a Biſhop muſte haue more garmentes at his maſſe, thē Aaron had at his ſacrifice. After ſuche a phantaſticall childiſhe ſorte, we violently wreſt not the holy Scriptures, to that ſence whiche the holie Ghoſte neuer meante. Now touchinge our diſagrement emonge our ſelues in the Diſagreyng in Religion. weighteſt matters of Religion. Surely, if we agrée no better then Papiſtes doo, then were we at a great Iarre: wherefore, I counſell them to plucke the beame out of their owne eyes, and then indeuer to remoue the mote from their brothers ſighte: be they ſo blinde that they ſée not the ciuill warre betwixt thēſelues, and that for the chiefeſt Articles of their Religion? Is not yt Popes ſupremacie a principall point Papiſtes diſagree, aboute Supremacie. of their doctrine? And neuer harde thei that Pope Clement denieth that it is lawfull for a Biſhoppe to beare bothe ſwoordes: ſaiynge, If thou wilt haue bothe, thou ſhalte diſceaue thy ſelfe, & thoſe ye heare thée? Contrary wiſe, that Pope Boniface the. 8. was in a ſolēne day decked in his Pontificalibus, and caried about Rome on mens ſhoulders (the great lobberly Babie woulde not goe alone, but muſt be borne) the next day glitteringe in his Imperiall robes he mounted on his Mule (an vncomely ſight to beholde an Aſſe ridyng vpon a Mule) & commaūdyng a naked ſwoords to be borne before him, he him ſelfe criynge with a loude voice, Ecce. duo gladij hic, beholde here are two ſwoordes: boſtinge him ſelfe to be Lorde of the whole worlde (muche like to Satans bragge) bothe concerninge Temporall & Spirituall matters. Pope Pelagius affirmed, that the Supremacie of the Biſhoppe of Rome, was ordained neither of Men nor of Counſell, but by Chriſte his owne appointment. Pope John the. 3. his next ſucceſſour vtterly denied it. Pope Gregory the firſte called him the forerunner of Antichriſte, yt would be named Vniuerſall Biſhop. Pope Boniface the. 3. woulde be ſo called, manger the téeth of his Cleargie, and obtained that proude title by the miſchieuous ayde of the impious Emperour Phocas that Trayterous murtherer, and murtheringe traytour. Pope Leo the. 3. acknowleged it to be the Emperour his right, to elect & confirme, whome he liſte to be Biſhoppe of Rome. Pope Adrian the thirde forbad the people to waight for the Emperours pleaſure therein, deniyng that he had any thinge to doo in ſuche matters. Beholde theſe Popes agrée for their Headſhip like cattes & dogges.

Is not erectinge of Images a principall Papiſts diſagree aboute Images. poincte of Popiſhe Diuinitie? how happened it then, that the Gréeke Churche, and the Latine Churche fell at ſuch variance about thē, that wheras before thei agreed friendly in other matters, & were vnited as one Church, for Images they were ſeperated, and neuer ſithens ioyned againe? Howe well agreeth Pope Gregory the firſte, who would in no wiſe haue Images to be woorſhipped, or knéeled vnto, with Pope Gregory the third, who decreed that they ſhoulde be woorſhipped & had in greater reuerence then euer they were before, & that, whoſoeuer were of a contrarie opinion, ſhoulde be condemned as an Heretike? Is not Trā ſubſtantiation Diſagremēt about Tranſubſtantiation. a chiefe, a principall, & moſt neceſſarie Article of Popiſhe Diuinitie? how chaūced it then, yt not lōg after the reigne of Carolus the great, 840. yeares after Chriſte his incarnation, there beganne ſuche maruelous great contention about it, and the beſt learned could not agrée in the matter, as the writinges and doynges of Bartram, Iohn Scot, Paſchaſius, Lātfranke, & diuers others witneſſe? Lantfrancke confeſſed, that the earthly ſubſtaunce of breade is turned into the eſſence or ſubſtaunce of the Lorde his Bodie, ſo that it may truely be ſaide, that we receaue bothe the ſelfe ſame true Bodie, which Chriſt toke of the virgin Mary, and that we receaue not the ſelfe ſame Bodie? Many of our late Tranſubſtā tiators affirme, that the ſubſtance of Breade vaniſheth away, and the ſubſtance of Chriſte his Bodie cōmeth in place thereof. M. Hardyng biddeth vs Articl. 12. Diu. 7. beware, that we thinke not that the Bodie of Chriſte is made of Bread as of a matter, but ſayeth yt where bread was before, after Conſecration there is the very Bodie of Chriſte, this good counſel he giueth, leaſt we ſhould miſconſter his Auguſtine, who, (as he ſayeth, albeit we can not reade it in him) writeth that the Bodie and Bloude of Chriſte is made of the Subſtaunce of Bread and Wine. The counſell called Concilium Vercellenſe allowed & confirmed the opinion of the ſaide Lantfranke: the Councell holden at Antegane, and an other at Turone, condemned that Vercellenſe Concilium. Pope Innocentius. 3. in his Laterane Sinode added to the. 12. articles of our Chriſtē Faith, Tranſubſtantiation, as the. 13. Article, wheras diuers other Papiſtes thinke not that we are bounde to beleue it in payne of dānation, or as the Articles of our beliefe. Some ſay, that the true and naturall Bodie of Chriſte is in the Sacrament, but not naturally and ſenſibly: ſome other, that it is there naturally and ſenſibly, as it is euident by Berengarius his recantation that Pope Nicolas & the moſte parte of the Cleargie preſent at the ſecond coū ſell aſſembled at Rome then were perſwaded. A late writer not ſo wiſe as hardie, ſhoting his croked bolte, ouerſhoteth his fellowes and him ſelfe after a ſtraūge ſorte: ſaying, that Chriſt his Bodie is preſent in the Sacramēt, (not as a Creature, nor as a Creator, but) after a māner as a thing betwene both, not after a groſſe & carnall manner, but ſpiritually and ſupernaturally, and yet ſubſtantially, not by locall, but by ſubſtantiall preſence, &c. and to mende the matter, he inferreth at the laſte, but in ſuch a māner as God onely knoweth. Well fare a good helpe at a dead lifte, diſputinge of Chriſte his preſence, in the Sacrament, & tellyng how he is there & how he is not there, concludeth that he can not tell how he is there, for God onely knoweth & not he, but blindely I leaue this blinde guide, and ignorant Doctor ſtumbling ignorantly in darknes, and teachynge in ignorance he ſeeth not what.

It is a world to beholde, how ſhamefully they diſagrée about Hoc eſt Corpus Diſagremēt about the vvoordes of Conſecration. meum, This is my Bodie: ſome ſay they be not the woordes of Conſecration, but that Chriſte did Conſecrate, whē he Bleſſed: moſt parte denie that, ſome ſaye by the woorde Hoc, this is meante, Bread & not his Bodie: ſome his Bodie and not Bread: ſome nether Bread nor his Bodie, but Indiuidüum vagū, indiuidüum in genere, indiuidüum entis, indiuidüum inſignitū, Indiuidüum indiuidui, & I know not what phantaſticall vnknowen, vncertaine, vnſenſible thinge. Vouchſafe, good gentle Reader to peruſe the anſweare of the godly learned pretious Iuell and reuerende father in Chriſte B. of Sarum, to Articl. 24. M. Hardinges Indiuidum vagū, and thou ſhalte finde, vij. or. viij. ſundrie opinions or expoſitions aboute theſe woordes of Conſecration, Hoc eſt Corpus meum, this is my Bodie: which argueth either their blinde ignorance, or their obſtinate malitiouſneſſe. Thus all men may ſée, howe they diſſent in Trāſubſtantiatiō, one of the Articles of their beliefe. I néede not to declare the vehemencie of Pope Gelaſius to The Sacrament in bothe kindes. haue the Sacrament miniſtred in both kindes: affirminge, that he, which deuided the Euchariſte, & when he taketh ye one parte, abſteyneth frō the other, doth wickedly & committeth ſacrilege. For you know that Pope Innocentius thought it no ſacrilege, but highe ſeruice to God, to commaunde that the Cuppe ſhoulde not be miniſtred to the Laye people. It were to long to ſhew, how pitifully thei diſſent, & how vncō ſtantly they anſweare, when they be vrged with abſurdities, which neceſſarilie foloweth their Tranſubſtātiatiō.

It were to tedious to trouble your Diſagremēt about the Maſſe. good eares with the iarring diſcorde of Pope Leo, who helde it vnlawfull to ſaye any more then one Maſſe, in one Churche, in one daye: and our later Popes, who defende it to be meritorious to ſay a Trētall of Maſſes, in one forenoone, in one place, whereas in déede one halfe Maſſe were to manie. It were booteleſſe to put you in remē braunce that you ſhall finde very few, or none, but miſlike ſome pointe or other of Popiſhe inuentions: ſome the Latine ſeruice, ſome praier to Saincts, ſome the Popes Supremacie, ſome Purgatorie, ſome Iuſtification by woorkes, ſome miniſtring in one kind, ſome ſole receauinge, ſome crepinge & offering to Images, ſome the makyng the picture of God the Father, and the moſt parte Pilgrimage, pardons, Reliques, with ſuch like trumperie: howbeit they will openly defende the doctrine of the Romiſh Churche, & boldly talke their pleaſure againſt the reprouers thereof. Hereby thou maiſte perceaue, good Chriſtian reader, what credite ſhould be giuen to thē, who would accuſe vs of diſcorde, when they themſelues agrée not emonge them ſelues, but with ſhame inough, be at great variance for their Princely Supremacie, for the frée election, ſure confirmation, and abſolute iuriſdiction of their holy Father the Pope, for the glorious erecting of their wodden images, for their meruailous miracle of their ſtraunge Tranſubſtantiatiō, for the vnnatural preſence of Chriſtes Bodie in their hoſte, for the coniuringe Woordes of their diuine Conſecration, for the ſacrilege robbing of the lay people of the Cuppe, for to often ſayinge of their Idolatrous Maſſe, for the greateſt miſteries, higheſt pointes, ſtrōgeſt keies, and chiefeſt Articles of their opinions. Turpe eſt doctori, cum culpa redarguit ipſum. It is a foule faulte to rebuke an other for that, wherein thou thy ſelfe moſt offendeſt. If they anſweare that the truth of their doctrine is one, albeit in ſome pointes, a few diſſent, and ſauour a little of errours, & ſo aſcribe the blame to men, and not to Religion, it might pleaſe them to alledge the ſame excuſe for our defence. For, as here in this confeſſion thei may reade: the Articles of our doctrine diſſent not one from the other. If thē any cominge out of Egipte, deſire to woorſhippe God in the forme of a Calfe as the Egiptians did: or beinge lately weaned from the breſte of Gentilitie, longe to lap ſome ſower whigge of Paganiſme: or beyng turned from Iudaiſme, delight in ſundrie of Aarons gorgious ceremonies: or beynge conuerted from Papiſtrie ſmell fulſomely, ſauer ranckely, yea ſtinke filthelie of ſome dunge of Poperie, blame the mē, and not the truth. For wine is not to be diſprayſed, bicauſe dronkerdes diſtemper thēſelues therewith: nor meate to be refuſed, for that gluttons ſurfaite thereby. The vndoubted veritie of God his woorde is pleaſaunt meate, and comfortable drinke to that Chriſtian ſoule, whiche doth hunger & thirſte after rightuouſnes, albeit ye queaſiè ſtomackes of the vngodly cannot brooke it, or the infirmitie of weakelings, wil not kéepe al, but caſte vp ſome, that it receaueth. As for vs, it may plainely be perceaued by this little treatiſe, yt we diſſent not in any Article of our beliefe: in any mater of ſaluation or damuation: but rather in ceremonies, in trifelinge and indifferent thinges, yea & in ſuch ſort, that notwithſtādyng we al conſent in this, that they may be altered, remoued, and quite aboliſhed without any great hinderāce to Chriſt his Church.

Thus haue I giuen thée warning, good Chriſtian reader, of two daungerous ſnares: wilfull Ignorance, and ſlaunderous Reportes, wherwith thy craftie enemy Satan woulde intangle thée, and withholde thée from cōminge to the truth. Now then it reſteth, that thou wilfully doo not blindefield thine eies, from beholding the clere light of the Goſpel, leaſt wittingly thou ſtumble into perilous ginnes, nor lightly open thine eares to beleue forged ſlaū ders, leaſt thou be faſte tied, with the ſtronge cheynes of diueliſhe illuſions, but that thou willingely marke the proufes on bothe ſides, & indifferently heare, what we teache, and ſo vprightly iudge our cauſe: whiche thinge that euen the ſimpleſt might the better doo, I haue done mine indeuour faithfully to trāſlate out of Latine into Engliſh the Confeſſion of the Chriſtian faith, cōpiled by the generall conſent of ſundrie Chriſtian Churches, as by the title thou maiſt vnderſtande. I liſte not at large to cōmēde their godly Zeale, who woulde not couetouſly hoorde vp from their poore bretherne ſo greate a treaſure, but liberally deuide it emong them to the enritchinge of their ſoules with heauenly riches, for ſo thei might loſe the chiefeſt parte of their deſerued prayſe, by the folye of a ſlender cōmender. Neither minde I to extoll the woorthineſſe of their woorke: for pure Golde cōpared with ruſtie braſſe preferreth it ſelfe, and néedeth no prayſer. This onely I affirme, that by readyng this booke, the learned may refreſh his memorie, with profitable repetinge of that he hath bene taught, the vnſkilfull may learne that he neuer knewe, the faithfull maye be confirmed in the truth, the infidell reclaymed from his errour, the Parent, the Childe, the Maiſter, the ſeruaunt, the Prince, the ſubiect, inſtructed to ſerue God, to labour in his vocation, to fulfill his duetie, ſo that muche profite may enſue to all, except any mā beyng blinded with the darke miſte of ſuperſtition & idolatrie, diſdayne to reade the truthe, whome iuſtly we maye accuſe of wilfull ignorance: or els, beinge wedded to his lewde phantaſie, cōdemneth before he readeth, who declareth him ſelf to be of a malitious frowardeneſſe, ſtubbernlie bente againſt Chriſte and his woorde. God (if it be thy will) conuert all ſuch from theyr ſinfull waies: God giue them the ſpirite of wiſdome, to conſider, that it is harde for them to kicke againſte the pricke: God ſoften their ſtonie hartes, leaſt the preachyng of thy Goſpell be to them, Odor mortis in mortem, a ſauour of death vnto death and eternall damnation. God indue vs all with his heauenly grace not onely to heare and reade this vnfallible truth, but to beleue it alſo: that beleuing it, we may openly profeſſe it, and openly profeſſing it, may cōſtantly continue therein, & conſtantly continuynge therein, may leade our liues accordingly, to the profite of our countrie, the edifiynge of thy Churche, the defacinge of Hippocriſie, the rootinge vp of iniquitie, the eſtabliſhinge of thy woorde, the aduaunſinge of thine honour and our ſoules Saluatiō: Graūt this O mercifull Father for thy déere ſonne Ieſus Chriſt his ſake, to whome with thée and the holy Ghoſt, be praiſe and glorie for euer and euer. Amen.

q, I. O. FINIS.
To the moſte renoumed Prince, Lewes of Borbon, Prince of Condey, &c. and other famous and noble Dukes, Marqueſes, Erles, Barons & Lordes of the Nobilitie, that embrace the true Goſpell of Chriſte in the realme of Fraunce. Theodorus Beza Vezelius a miniſter of the Church of Geneua, wiſheth grace and peace, from God the Father and our Lorde Ieſus Chriſte.

I Preſent vnto thée moſt renoumed Prince, and to the VVhat is true nobilitie? reſidue of you that are made noble by the true knowledge of Chriſte, through the mercie of our moſt mercifull and heauenly Father, the bookes of the newe Teſtament: which were tranſlated into Latine by me, a fewe yeares by paſſed, & are now againe peruſed by me, with as great fidelitie and diligence as I could poſſible, and ſet foorth with certaine briefe ſummaries of the doctrine therein cō prehēded, a preſent vnto the Churches of God (of whome you are the tutors foſters and noriſhinge Fathers by the The noble are the noriſhers of the church. decrée of the moſte Chriſtian Kinge) would to God ſo profitable, as I truſte vnto you it ſhal be pleaſant and acceptable. For why ſhould not I promiſe my ſelf this of you, who haue ſo ſtoutely and conſtantly declared before the whole worlde that you are not aſhamed of the Goſpell of Chriſte: and to whome (I woulde knowe) rather then to you (whiche doo not onely approue & allowe the doctrine here taught, but ſet it at libertie, and reſtore it) ſhoulde I dedicate theſe my poore trauayles? But what néede we theſe trauayles ſhal ſome ſay? Beholde therfore I will recite the reaſons more at large that haue moued me hereunto.

Thoſe men are altogether intollerable and in no caſe to be ſuffered, who for the deſire of Nouelty, doo cōdemne Antiquitie may not be Antiquitie, like as alſo thoſe are woorthie great reproche, whiche can finde condemned onely for deſire of Noueltie. taſte in nothinge but in that whiche is olde and auncient. For I praye you, were they not al once new which now are olde & auncient? And this can not be denied of any, that will confeſſe the truth without contention, that euermore in all worldes there were ſome, Errours are olde. that either of ignorance, or of ſet purpoſe, did darken and obſcure the manifeſt truth of God. And alſo this is euidēt (though God did neuer ſo ſeuerely puniſhe the infidelitie of the worlde, that he did leaue his Churche vtterly deſtitute of the true knowledge of his woorde) yet that there was not alwaies the like meaſure of knowledge, no not in thoſe things ye are the chiefe pointes of our Religion. So that ſome moſt falſe and daūgerous errours are very auncient, in ſo muche that Paule him ſelfe of olde time did write vnto the Theſſalonians, ſayinge: Nowe the miſterie of iniquitie is already in workinge. And Iohn ſaide, that euen then were many Antichriſtes in the world. Antichriſte is olde. Howbeit no man can eaſely finde ſure and certaine remedies for theſe euels The wante of the woorde is the cauſe of all errour. and diſeaſes, ſaue onely that knoweth the right and true cauſes of them, the whiche cauſes in déede are many, but they flowe all as it were foorth of one fountaine: that is, becauſe that men turne from the woorde of God, frō the woorde I ſaye, that is conteined in the bookes of the Prophets & the Apoſtles, vnto theyr owne dreames and inuentions. For that light beyng once taken away (the whiche who ſo doth not ſée to be the onely and ſinguler light, ſeeth nothinge at all) what can folow, but that like blinde men, they ſhoulde grope in darkeneſſe? Neither are they in any wiſe to be hearde, that are of a contrarie opinion. For what ſay they, doo not the Heretikes pretende the woorde of God? therefore ſtande we néede of ſome one rule whereby ye falſe interpretations of the woorde whiche ſometime is ambiguous and doubtful, maye be diſcerned from the true: But What rule will ſerue. what rule ſhall this be?

One ſorte doo here obtrude vnto vs, that their moſt vaine name of Catholike or Vniuerſall, whiche at all times Catholike. and in euery place; and with all men hath bene receiued. Of whome if thou goe further to aſke the queſtion, what is ſo Catholike? there of neceſſitie they muſte ſticke faſte in the myre, when the demaūde is made of ye moſt parte, of the matters that are in cōtrouerſie.

Another ſorte ſet before them ſelfes the Councels & olde Canons: to whom Councelles and Canōs. they geue glorious titles, as though thereby the concorde of the Churche might be recouered, but all in vayne: for I doo thinke that no man is now ſo ignorant, but that he doth know, that many Synodes and Councels (I doo ſpeake of them that are not openly cō demned) haue decreed euen in thinges concerning doctrine, not onely darkely but alſo vnlearnedly. Wherfore oftentimes the Prouincials haue bene corrected by the Generall, and yet the Prouinciall hath ſometimes iudged more vprightly then the General. And that the truth was ſo, euery one maye eaſely perceiue, that can compare Gā grenſis Gangrenſis Synode, taught more purely of the Sacramentes, &c. Counſell with many that they call generall. I paſſe ouer that thinge whiche the very Hiſtory of thoſe times doth moſte manifeſtly proue, that in thoſe which we may call the beſt times (if they be compared with the latter) there was partly ſuch ambition of the Biſhops, partly ſuche a vaine babling ignorance, and of many of them ſuche an open and deſperate malice, that verie Sathā hath bene the preſident of ſome Coū cels. blinde men may eaſely ſée that Satan was the preſident of theſe aſſemblies. What now then if we doo ſette before vs the Councels aſſembled for a rule? ſince that time that moſt manifeſt tyrannie hath oppreſſed ye Church, ſuche as that late Councell of Trent was? Yea what if thoſe beſt and moſte approued Coūcels determine nothyng of any of the chiefe pointes of Religiō, onleſſe it be of one pointe or twaine? Agayne, what if ſome be corrupted, their Epiſtels falcified, their decrees fayned, & forged Canons an infinite number cropē into place? That fraude Pope Boniface did falcifie the Nicene Councell. and crafte of Boniface, then Biſhop of Rome, whiche was perceiued in the time of Auguſtine, in the Aphricane Councell is not vnknowen: the which yet a certaine fooliſhe and moſt wicked Apoſtata, whoſe impudencie alſo is wel knowen, went about of late to excuſe before thée (moſt noble Prince) To conclude, what haue not theſe wicked men attempted? and what durſte they not take in hande in theſe Countreis, in the whiche thinges were lawfull that they luſted? Thus muche then for the Councelles.

Others doo flie vnto the writinges Thoſe that call moſte for the Fathers vvill not allovve the Fathers in all thinges. of thoſe that they call the auncient and Catholike Fathers, but of ſo greate a nūber of thoſe, whome I pray you ſhal we chooſe? for we haue but fewe very ancient (that is to ſay vnto the time of Conſtantine) emonge whome the Latines vndoubtedly were the chiefe: yet are they ſuch as thei that haue the Fathers in moſt reuerence, will not altogether agrée vnto, without many exceptions.

Then Arius firſte occupied the age that folowed, vnto the manifeſt fall of the Romaine Empire: and after him Macedonius, deniyng the holy Spirit to be God, and therefore was called 〈 in non-Latin alphabet 〉 . But chiefly Neſtorius and Eutyches in the Eaſt, vnto whom the principall & moſte excellent wittes did anſweare and oppoſe them ſelues: neither was there any age that had more plenty of learned Biſhops. The ſecte of the Pelagians did occupie the Weſt, whoſe dregges to this daye doo ſtill deſtroy the Churche. Here now I require that without the iniurie of any, I maye vtter the matter as it is. Therefore I demaunde this queſtion: VVhiche of the Fathers ſhall iudge theſe controuerſies. which one chiefly, or whome of al theſe Fathers, they wil haue for the iudges & deſciders of theſe controuerſies that are at this daye emongſt vs? Firſte of all, thei them ſelues (as becōmeth them well) refuſe this authoritie: for they crie with one voice, that they doo bring that, whiche the Lorde hath taught: The Fathers vvill haue the vvoorde of God iudge. and that they will haue their doctrine no farther mainteined then it is proued by the woorde of God written. The ſaiynges of Cyprian, Auguſtine, and Chryſoſtome, chiefly of all others are euident in this point: wherby they call vs to the onely holy Scripture. I will ſaye a little more alſo by the licēce of them, that haue ſtudied their writinges. Euen at that time in Grecia, The learned Fathers permitted foule errours. did Satan lay the firſt foundations of the inuocation of the dead: the whiche errour the Biſhops of moſte reputatiō did not onely not reſiſt, neither yet other godly and learned men (ſaue for ſuche faultes) but were occupied to ſet foorthe their eloquence al together in writinge of their prayſes. Others of leſſe learnyng buſied thēſelues wholy in certaine vaine ſtudies, whiche that nation of the Grekes was alwayes ouermuche geuen vnto: as to the buildinge of glorious temples, for the honoring of the memories of ye Martyrs, and to the heapynge together of ceremonies. Another ſort partely of ignorāce, partely of couetouſneſſe and ambition, & in the ende of a manifeſt wickedneſſe, did not onely not repreſſe thoſe open ſuperſtitions, as they did grow, but altogether did noriſh them. Howbeit in that time, thrée euels did principally reigne: firſt, that they that had bene brought vp in Philoſophie, Three euels in the dayes of thoſe Fathers. Philoſophicall Diuinitie. did not remēber that moſte graue and Apoſtolicall ſentence: Take you héede, leaſt any doo ſpoyle you through Philoſophie. For beſides that thei had many vaine ſpeculations, as in the appliyng to the Angels the imaginatiōs of Plato, concerninge the intelligences & Platoes ſuperſtitious dreames. ſpirites (the whiche errour ſéemeth to haue cōtinued from the Apoſtles time, who cōdemneth plainely the ſuperſtition about the Angels) they did manifeſtly wraſte the woorde of God vnto thoſe leſſons, that they had learned of the Philoſophers. Hereof ſprange the opinions, of the powre and frée will of man, whiche are altogether Ariſtotelicall, Ariſtotels Diuinitie. wherwith at this day the Churche of God is ſhaken, and had bene troden downe longe ago, had not Auguſtine (prouoked by Pelagius) ſet him ſelfe againſte it: yet to paſſe many other thinges (whiche I would gladly to be couered as the faultes of the Fathers) he him ſelfe alſo ſometimes bearing to highe a faile, ruſheth vpō the rockes of humane Philoſophie. Yet was there an other euell the worſt of al, that like The thirde euell of Allegories. as wc a deadly diſeaſe, all mens mindes were infected, with a meruelous deſire to turne and tranſforme all the Scriptures into allegories: in the inuention whereof, euery man thought euery thing in this point to be lawfull to him ſelfe. Origene ſurely ſéemeth, to Origene. haue geuen occaſiō to both thoſe euels, of folowyng the Philoſophers, and alſo of the Allegories: whiche was the moſt vnpure writer (as I do take him) that euer did write vppon the Scriptures: whome though many (as he wel deſerued) did abhorre, yet ſome, of the other ſide, had him in great admiratiō becauſe he was very excellent in the knowledge of the languages, artes and ſciences: and ſome did purſue him rather of enuie then of vpright iudgement. But this euell did not ſtaye in the Eaſt, but ſpredde through Africke, Italy, France and Spayne: ſo that all the Scripture was tranſformed into perpetuall Allegories. In the meane reaſon Pelagius & Donatus did ariſe, againſt whome God ſet vp Auguſtine Auguſtine. and cauſed the chiefe pointes of Chriſtian Religion (as of the prouidence & Predeſtination, of frée will, of faithe, and of Iuſtificatiō by frée grace, which were almoſt oppreſſed by the Philoſophicall Gloſes of the Gretian biſhops, to be knowen and publiſhed: and yet notwithſtandinge at the ſame time (whiche is wonderfull) prayer to the dead did growe into vſe, and alſo that fooliſh opinion of ſingle life: the which ſhamefull errours Hyerome is not Hierome. aſhamed to defende. And the multitude of Ceremonies did encreaſe, as Auguſtine complayneth to Ianuarius: and many did honour the Monkes as they had bene Angels, eſpecially in Egypt and Syria, the moſt ſuperſtitious of all nations: and then began prayers to be made for the dead: & the queſtion of Plato of the fire of Purgatorie did Plato his Purgatory. then ariſe, the whiche yet was not generally receyued in the Church, as the writings of Auguſtine doo manifeſtly declare. Wherefore to returns to the matter, whom of ſo great a multitude ſhall we eſpecially chooſe for iudges: if we will heare that Apoſtata of whome I haue ſpoken, we muſte chouſe them that liued about the time of Theodoſias the great. And ſurely I graunt that there was at that time very learned Biſhoppes, but yet dare I affirme this thinge (the whiche I doo proteſt that I doo not ſpeake for the reproche of any) that ſcarcely any of them cā be named which doth not bothe diſſent from him The Doctors diſſēt one from another. ſelfe, & from others in many thinges, and thoſe of no ſmall importance. And if peraduenture that Apoſtata (that I did ſpeake of) ſhall denie it, then let me be counted a lier, onles I doo plainely proue it. But here I knowe what exception he will make: at the leaſte by theſe wryters ſaith he, it ſhal appeare, what was the forme & outwarde face of the Catholike Churche. As though VVhat neede vve ſeeke for formalitie. this were the chiefe pointe of our controuerſie, & not rather of the doctrine it ſelfe: or as though at all times, al rites & Ceremonies are to be receiued without exception, whiche the Apoſtolike Church it ſelfe hath vſed either as profitable or neceſſarie for their times: and as though they were not playne Buylde thy houſe before thou paynte it. fooles which when the foundations of the houſes were al fallē downe, would be ſo carefull for building vp the roofe? And what néede many woordes? I ſuppoſe that many of you (moſt excellent & noble Lordes) haue in your remembrance how when we did treate of this matter at Poiſſy (where we had rather a triflynge ſkirmiſhe & alteration then a ſerious and earneſt diſputation) we did thus cōclude in fewe woordes: that the waie and meane to finiſh the troubles and controuerſies, whiche ſome froward Newtrals and halfefaced mē Agree of the doctrine then talke of the comely Ceremonies. (to name them no worſe) doo ſo importunately craue, was firſt of al, that we ſhould diſpute and agrée by the woorde of God, of the doctrine it ſelfe, and of Faith, the whiche beyng once eſtabliſhed, then ſhould we agrée much more eaſely about the Ceremonial matters: of the whiche we would reiect ſome as vaine and fooliſhe, ſome as ſuperſtitious, either by them ſelues or by circū ſtances, ſome as altogether wicked, and ſome finally we would willingly admit: whiche coulde be proued either profitable or neceſſarie. What then doo theſe men require any more? aſſuredly moſt noble Prince, they ſéeke this one thinge, that they may bringe into hatred Many that ſeeme qualifiers of theſe controuerſies ſeeke to ſpoyle the flocke ſtill vvithout checke. the faithfull Miniſters of God, as men ſeditious, ambitious, and louers of changes, ſuche as woulde haue all thinges new, that they thēſelues may ſtill ſpoyle and deſtroy the poore flocke of Chriſte without controlment. For they are like thoſe without doubte of whome the Lorde ſpeaketh: that they neither will enter into the Kingdome of Heauen thē ſelues, nor ſuffer others to enter in. Thei are the moſt perilous men vndoubtedly, that are ſuffered VVho are the moſte perilous enemies? to liue this day vnder the Sūne: more daungerous by muche, then the open enemies of the Goſpell, and therefore ought you principally, that are the patrones and defenders of the Churches of God, (by the moſt Chriſtian Kinges decrée) to auoyde ſuch men and beware of them: who partely for their bellies ſake, partly for lucre, partly for enuie and malice, partely for fauour of them whom they flatter, lie in waite to trap you. But I ſée that I haue bene ſomwhat longe in confutinge this opiniō: therefore I doo returne to the matter. For what ſhall we ſay or doo to thoſe, which imagine that the publike errour Publike errour cā not be the rule of Religiō. muſte be folowed for the rule of Religion? whiche ſet the bare names of fathers and cuſtome againſt all reaſons and proufes? whiche finally doo ſticke onely to that one Churche, whiche no The Papiſts calling one church Vniuerſall, ioygne together cō traries. leſſe fooliſhly then falſely they call the Catholike Romiſh Churche (that is to ſay an Vniuerſall particular Church?) ſurely I doo thinke that we muſte let them alone, leaſt we ſhoulde ſéeme to labour to cure madneſſe with reaſon. But now if none of theſe that we haue God is the Iudge. ſpoken of, may ſitte as Iudges in this cauſe, but rather muſte be iudged of others, in what courte then ſhall this great controuerſie be pleaded? Verely before the iudgemēt ſeate of God onely. Then will they ſay, let him be called VVhere ſhall vvee finde him. downe from his Heauenly palace. Nay why doo they not draw him foorth of theſe their Chancels and holy corners? forſooth becauſe we ſtande in no néede of a dumbe God, that can doo nothinge but kéepe ſilence, ſuche one as their cruſted God is in the wafer cake: but of that good God yt ſpeaketh clearely and plainely vnto vs. And I praye you where ſhall we finde him? no Not in the Boxe. But in the Scriptures. where doubtles ſaue in the writinges of thoſe mē of God, who (as Peter witneſſeth) haue bene ſtirred vp by the holy Ghoſt to ſpeake vnto vs: of thoſe I ſaye vpon whoſe doctrine as vpon the foundation, the Apoſtle crieth that the Churche is builded, euen vppon the bookes of the Apoſtles & the Prophetes whiche are conteined vnder the name of the Olde and new Teſtament. But ſay they, the doubt ſtandeth of the interpretation Obiection. of this woorde whiche we ſay muſt be ſought at the Church. But firſt of all we muſt agrée whiche is the Anſvveare. Churche: for the Synagoge of Satan alſo doth abuſe that fayre and beutiful name of the Churche. And howe canſt thou iudge this ſame thinge but by the kinde of the doctrine? And how canſt The worde is iudge of the Church thou put a difference betwixt the true doctrine and the falſe, but by the holy Scriptures? As for that ſucceſſion wherein ſome ſette all their ſuccour, it hath ceaſed lōge ago to haue any force or valure, ſeyng this is moſt certaine, that the moſt ignorant and wicked mē haue bene the ſucceſſours for many yeares vnto the good and learned Biſhops: Succeſsiō of doctrine not of perſons requiſite. and that there doth appeare no ſteppe or token of any lawfull vocatiō in the Churches now for a longe ceaſon. Furthermore we doo require a ſucceſſion of doctrine, not of the perſons, euen of the Propheticall and Apoſtolicall doctrine, ſo that of neceſſitie we muſt runne againe to the bookes of the Prophetes & the Apoſtles, for the proofe of the true ſucceſſion.

As for the name of Traditions, the The bare viſar of Traditions ſerueth not. whiche ſome alſo that feare nothinge more then the triall of the Scripture, doo holde foorth as the terrible face of Gorgon, what is it els I pray you, but a bare viſar? for if it be vnderſtande of the doctrine, ſeyng we haue the woorde writen, what néede we any thing vnwriten? for ſurely this vnwriten is more vncertaine thē that writen, and no man maye ſéeke a proofe at the vncertaintie of that whiche is certaine. How be it here I doo ſée, that many thinges maye be obiected againſt vs. For firſt of all they will ſay, that they vnderſtande by the name of Traditiō, An obiection. not that whiche was not writen by no man at all, and onely deliuered from hande to hande, but that which though it be not comprehended in thoſe holy bookes which men call Canonicall, yet may be proued by ſome other woorthie wryters: ſo that though at the firſte it was vnwriten, yet may nowe woorthely be called writen: and ſuche they call the Traditions of the Apoſtles. Moreouer they will alſo alledge that they vnderſtand by this name Traditions, certaine plaine and manifeſt explicatiōs of the Chriſtian Faith, which were receiued in the olde Churche, as of Chriſte, how he is of the ſame Subſtance with the Father: and of the vnitinge of theſe two natures, and ſuch like: for theſe men vſe to chooſe foorth ſuch thinges as are certaine and moſte planſible. Now though I ſuppoſe that I haue ſufficiently anſweared vnto theſe thinges heretofore, when I did ſpeake of the Councels and of the writings of the Fathers: yet haue I more The anſvveare. to anſweare. For firſt of al, they them ſelues will graunt that all ſuche Traditions are not to be receiued without exceptiō. What rule then ſhal we kéepe herein? Againe if we depende of mens writinges and authoritie, when the Mens vvritinges can not be iudges. queſtion peraduenture is of the rites and ordinaunces, howe many thinges ſhal we finde not onely diuerſe one frō another, but cleane contrarie? when that controuerſie of kéepinge the feaſt of Paſche or Eaſter was in the Church of moſt ancient time, whiche proued & tried moſt manifeſtly the vayne ianglyng, the ambition, the ignorance, and the frowardnes, of the moſte parte of the Biſhoppes of the whole worlde: ſo that the whole worlde was ſhaken together, none otherwiſe then if the cō trouerſie had bene of the whole Subſtance of our faithe: and bothe parties doo alleadge the Traditiōs of the Apoſtles: what came to paſſe at the length, but that both parties hauyng on their ſide (as thei ſaid) the Apoſtles, the ſtrife was more ſtyrred. Let ye Epiſtle of Irenaeus be red, not to one coūted a Pope By the Epiſtle of Irenaeus vve may ſee the libertie in Traditions. & the Vniuerſall Biſhop of the whole worlde, but to the moſt fooliſh & ambitious B. of Rome: & therby it may eaſily be knowen, what libertie hath bene in al Churches hertofore in theſe rites & ceremonies, vntill by the tiranny of ſome ye Churches were oppreſſed. Neither meane I here to recōpte vp euery thinge, for we had néede of a whole booke ſo to doo. What then ſhall we folow here? That (ſay they) which ſhal be foūde euery where to be receyued of al men, as the oyle & creame as they call it, the ſigne of the Croſſe and ſuch like. Thē let vs cōclude this one point, that the particular Traditions beyng ſhut out and ſecluded, onely the Catholike and Vniuerſall maye be receaued: and of theſe we ſhall ſpeake afterwarde.

Let vs come to the Traditions of Tvvo good kindes of Traditions. doctrine. They are ſuch, that either to reſiſt the Heretikes, doo make playne certayne thynges taught in the holy Scriptures, whiche the Heretikes doo vſe to darkē as thei doo the moſt cleare matters: or els they doo ſet foorth ſuche thinges as may be gathered by the cō paringe of the places together, though they be no where writen in the ſelfe Euell Traditions. ſame woordes. Either are they ſuch, as doo either adde or diminiſhe or alter and change either openly or priuely any thinge in the Propheticall and Apoſtolicall writinges. Both thoſe firſt kinde of Traditions (ſuche as are the expoſitions or confeſſions of the faithe of the foure Councels) we are ſo farce from refuſinge of them, that contrary wiſe with open armes (as they ſay) and moſt willinge mindes we doo embrace all ſuche.

But for the thirde kinde of Traditions how can we iudge that to be admitted? The Traditiōs that adde to the vvorde. for if any thinge ought to be added to the woorde of God written, it foloweth that all thinges neceſſarie to our Saluation are not writen in the Lawe and the Goſpell. But of the law this neither may nor ought to be ſpokē for then God might ſéeme vniuſte forbiddyng by plaine woordes any thinge to be added thereunto. Neither doo I here care for ye Cabaliſtes, Talmudiſtes, and all that kinde of ſhameleſſe men. For what can be ſpokē more plainely by the Lorde? And howe ſeuerely God hath aduenged this raſhnes when any thing was added not onely in doctrine but alſo in rites, & ceremonies, ſo many proclamatiōs of the Prophetes the interpretours of the lawes, criyng out againſt them, and all the Hiſtorie of the Bible, finally Chriſte him ſelfe is a ſufficiēt witneſſe. And ſhall we thinke yt God hath cared leſſe for his Church, or prouided worſe for it, when he ſent Chriſte and his Apoſtels ſufficient teachers his ſonne downe into the Earth? or cā we ſuppoſe that the Apoſtles were leſſe diligent in this pointe then the Prophetes? Paule dothe proteſt vnto the Epheſians, that he had holden nothinge backe, but had declared all the counfaſle of God vnto them, ſo farre foorth at the leaſt as appertained vnto their eternall Saluation. Lette them ſhewe then what Paule hath taught that he hath not writen: or els let them confeſſe the full doctrine of the Goſpell (which he calleth the power of God to ſaluation) to be comprehended in his writinges. But what néede ſo many woordes? when we come to the pointe what can they bringe foorth that is omitted in matters of faith by the Apoſtles and the Euangeliſtes? Peraduē ture that the bleſſed virgin Mary was Obiectiōs for Traditions. not conceiued in Originall ſinne: that ſhe continued all hir life longe a virgine, that children muſte be Baptiſed, that Baptiſme is not to be reiterated, that men muſte faſt in Lente, the holy oyle and chreme, the Holy water, that Altars muſte be hallowed, the Croſſe muſt be woorſhipped, and what ye wil. For they confeſſe that none of thoſe thinges are founde in the holy Scriptures. As for Tranſubſtantiation, auricular confeſſion, praying vnto Sainctes & purgatorie fire, they haue nowe a good while ſought thē in Scriptures but all in vaine. But concernynge the maner of conception of the virgine Marie, not onely the holy Scriptures doo not teache it, but neither any of the auncient writers doo make mention of it. And although I doo willingly and reuerently beleue her perpetuall Virginitie vnto death, yet (as I once anſweared Anſvveare. to an impudēt Munke in thy preſence moſt noble Prince) this thing perteineth nothinge to the myſterie of our Saluation. For it is ſufficient for vs to beleue that whiche is done in déede, & declared by the Euangeliſtes that Chriſte our Sauiour was conceiued by the holy Ghoſt, and borne of the virgine Mary. And that the infantes ought to be Baptiſed, & that Baptiſme may not be reiterate, we doo not gether of any bare Tradition without the woorde of God. As for thoſe other thinges howe can the holy Scriptures expreſſe them? the which coulde not be eſtabliſhed in the Church, but that the authoritie of the woorde of God muſte firſte be ouerthrowen, as maye be proued with moſte euident reaſons. But this muche at this preſent, for we doo not vndertake nowe to declare euery particular matter. Wherefore I come to that kinde of Traditions, whereby Traditions that diminiſhe. ſomethinge is taken from the doctrine of the woorde of God written, as when the one parte of the Supper of the Lorde is taken awaye from the Laye men: and when vnto the woordes of Paule that calleth the forbiddynge of mariage, and the lawe of forbiddinge of meates, the doctrine of Diuels: there is added the exception of an aduiſed vowe, and an other generall exceptiō, whiche many will haue to be auaileable in all pointes, Except it pleaſe our Lorde the Pope othervvaies. But who Blaſphemy. I praye you that tendereth the glory of God as he ought to doo, can ſuffer ſuche curſed ſacriledge? for aſſuredly if it be lawfull to take away any thing from that doctrine written, then is it neceſſary that like as theſe men haue compted the doctrine taught by the holie Ghoſt a littell before, to be haltyng and vnperfecte, and to wante ſomewhat, ſo nowe in other thinges, they may ſay, that it is redoundant & ſuperfluous: neither of ye which two things any good mans eares can heare without great offence. But yet they ſaye, that no man can denie, but that the ceremonies of the lawe are altogether already taken away. Howbeit we doo not treate nowe of the rites and ceremonies; but of the very ſubſtāce of the woorſhip of God, whereof though we doo iudge yt Ceremonies of old to haue bene a portiō, yet ſerueth this nothing to defende their bolde ſacrilege. For what meruell is it, though the lawe whiche was made to ſhadowe thoſe things whiche were hoped for to come at the time apointed, did vade and vaniſh away at the light and ſight of the ſame? but if theſe men bringe againſt vs that the loue feaſtes called Agape. & that Apoſtolicall decrée of things offered to idols & the ſtrangeled, was takē away by commen conſent, & the anointinge Apoſtolical which we haue now aboliſhed. I doo anſwere againe, yt theſe are externall thinges of which we ſhal diſpute afterwarde. But this we conclude for certaine, that the doctrine of Saluatiō conteyned in Gods woorde, muſt be mainteyned ſafe & ſounde, not onely in the whole ſubſtance but in euery the leaſt and ſmaleſt parte therof without addition or diminution.

Now why ſhould we once name or VVicked Traditiōs. make mention of that thirde kinde of Traditions, which doo either ſhake the fundations of the Saluatiō by Chriſt, eyther ouerthrowe the thynges that are builte vpon that foundation. Such as are the Supremacie of the Biſhop of Rome, ye praying to ſainctes, prayer for the dead, the makyng and the woorſhippyng of Idols, the Magiſtrall and Doctorall determinations (as thei call them) of frée wil, of merite, of pardons and of ſuch other filthineſſe, the which thinges ſéeinge they coulde neuer be eſtabliſhed ſo longe as the authoritie of the Heauenly doctrine ſtoode vnſhaken in his full force, ſo are they ouer impudent, whiche doo thinke that theſe thinges maye be eſtabliſhed, eyther by the falſe forged title of the Church, or by the preſcription & length of time.

Goe to then, lette vs conclude this All Catholike Traditions are not alvvaies to be allovved. place, that they are farre deceyued which thinke that the Catholike rites are of neceſſitie to be receyued, for there be alſo ſome Catholike errours, whiche haue crepte into the Churche, partely by the ignoraunce of many of the Biſhops, partly by their negligēce, partly by their blinde zeale and apiſhe imitation of others, and alſo by theyr ambition & couetouſnes, but chiefly by ye moſte gréedy deſire of honour which was in the Romiſh Biſhoppes. Furthermore wheras in the appointing of Externall rites and ceremonies whiche are perticular may be alvvaies chaū ged, and muſte be aboliſhed vvhen they become ſuperſtitious or Idolatrous. rites & orders, wiſe men alwaies haue had regard to the time, place, and perſons: who dothe not ſée, that they are moſte fooliſhe, who in theſe kinde of thinges, when the circumſtances are changed, will not onely haue nothyng chaunged, but alſo ſuch thinges as are for iuſte cauſes aboliſhed, either by the continuāce of time or other waies, yet becauſe they are aūcient, thei wil haue them to be againe reuoked? but what ſhall we ſaye of thoſe thinges that are degenerate into ye moſt manifeſt madneſſe of Idolatrie? the whiche in that moſt curſed time whē God was angry with our ſinnes did preuaile, though a fewe in the beginninge (but in vaine) did reſiſte, the whiche thinges finally though they were not at this preſent vtterly polluted, yet are they ſuch, as can ſcarſely (no not all) be kepte pure any longe ſpace.

But here cometh to my minde the Politike Gentlemē. voice of theſe mē, that thinke thēſelues moſt witty of all others, which thinke that the Churche ought to be reformed but not tranſformed. And they call the reformation, a reſtorynge agayne of thoſe rites, whiche were in vſe in the floriſhyng time of the Church, as they terme it (takinge awaye ſome thinges which by the wickednes of times haue bene abuſed) the whiche except we doo receyue, they crie that the Churche is tranſformed, and depriued vtterly of hir beautie and comelineſſe. Surely their woordes haue a greate ſhewe and a beautifull, but it procedeth from the ſpirite of Satan, whiche then bewrayeth it ſelfe, when we come to the matter: for thē there is nothyng ſo ſhamefull that they dare not couer vnder the colour of antiquitie and obtrude it vnto vs for comely and beautifull. Thoſe Rapſodies moſte vayne and fooliſhe written of theſe matters by G. Caſſander that bablynge Apoſtata (with whoſe name I woulde not defile theſe papers) doo declare theſe matters.

How be it I folowynge the example of Kinge Ezekiah (ſo greatly commended) had much rather to imitate ſuch, which doo Iudge that the offence and daūger that lieth in the high way, ought to be aboliſhed and taken away, though at ſometimes there hath bene or maye be ſome vſe therof: rather then to appoint monitores to ſtande by, which may admoniſh the paſſengers leſt they at vnwares doo fall into ſuche perilles. For what if they that are admoniſhed doo not obey? or the Monitors doo not their office? Moreouer beſides that in many of their ſuppoſitiōs I doo not onely diſſent from them, but I doo vtterly abhorre them, ſo in their propoſition I cā not agrée vnto them. For if we ſéeke The chiefe patterne of the Church is in Chriſte and his Apoſtles. the moſt beautifull face of the Church & moſt perfect patterne, I ſuppoſe that is it, which was not onely begonne (as theſe men imagine) or ſhadowed out with the firſte pouncinge or paintinge draughtes, by the Apoſtles thēſelues (which were the chiefe workemaiſters ye euer ye Church hath had or ſhall haue hereafter) but portered foorth moſte beautifully & moſt diligētly, with moſt liuely colours: from the which the farther that thou ſtrayeſt, ſo farre wide wandereſt thou more & more from the rule of thy worke. And after what ſort that forme was, & why I ſhould thinke that we ought to ſéeke it no where els, ſaue onely in the writings of the Apoſtles & the Apoſtolical Hiſtorie writen by Luke (whome I doo graunt to haue The cōtrarietie and lies of Antichriſtes Churche. painted this foorth moſt excellētly) not onely the contrarietie emonges themſelues doth cōpel me vnto it, but alſo to ſpeake plainly, the fonde vanitie of thē which haue either perticularly recited or wholly collected ye Apoſtolical Traditions (as they terme them) ſuche as thoſe fooliſhe & moſt falſe deſcriptiōs of them attributed vnto Clement, & thoſe that thei call the Canons of ye Apoſtles whiche haue bene a greate while ago counted emonge the bookes ye are to be reiected. But if ſome will obiect that al thinges are not written by ye Apoſtles and by Luke: I praye you why doo they thinke ſo, becauſe there be but fewe Chriſt contented him ſelfe vvith fevv ceremonies, and ſo did his Apoſtles. thinges conteined in their writinges? Nay would to God yt they which boſte thēſelues to be the ſucceſſors of the Apoſtles could haue contented thēſelues with this ſmal nūber. For God would neuer haue had the rites & ceremonies of Moiſes aboliſhed to the intēt that others ſhuld be put in their places: & if it were not lawful to imitate the Iewes, Ievves nor Idolaters may neither be folovved. much more vnlawful is it to folow the Gentiles, the which thing if the Anciēt Biſhops had remēbred, Chriſtian Religiō had neither ſwarued ſo ſoone nor ſo ſhamefully, firſt into vaine ceremonies & triflinge Liturgies, after ye into manifeſt ſuperſtition, & laſt of all euen degenerate into an Atheiſme. For Paule woorthely doth call thē Atheiſts & Godleſſe, whiche doo not woorſhip the onely true God as he ought to be woorſhipped. But ſhal we ſay that the Apoſtles did not properly treate of this argument & matter? Nay certainely it were a certaine kinde of impietie, to thinke that the holy Ghoſt had not ſo great regard of the Church as was cō ueniēt: and this dare I affirme that he which readeth diligētly the Hiſtory of Luke, and the Epiſtles of the Apoſtles, ſhall therby very wel learne, not only the chiefe pointes of the Eccleſiaſticall Folowe the Scriptures and thou ſhalte not neede vnvvrittē traditions. order, but alſo almoſt euery part therof, ſo that no place néede to be lefte at all, to thoſe vnwritten Traditions. Notwithſtādyng how ſo euer this be, ſeinge we ſtāde néede of a moſt perfect diſtinction to diſcerne the diuerſitie of thoſe infinite Traditiōs, by what rule By vvhat rule ſhall vve trie the diuerſitie of Traditions and Ceremonies. I praye you ſhall we trie them? for we haue declared that there cā be no ſufficient argument concluded, neither by the Antiquitie nor Authoritie of the writers, neither by the multitude of thē by whome thei haue bene allowed: Therfore ſtāde we néede of the woorde of God onely, euen of that woorde of God (I ſay) whiche is publiſhed by the Prophetes and the Apoſtles, and as it were, ſette foorth in publike Tables: wherby we may diſſeuer the holy from the vnholy, the profitable from the vnprofitable and hurtfull, the neceſſarie from the ſuperfluous, and to eſtabliſhe thoſe Traditions by good reaſon that are thus diſſeuered. Now then if it be neceſſary ye the light of Gods woorde Gods vvoorde is the touche ſtone of doctrine. writen muſt be our guide, to iudge the rites & Ceremonies: howe muche more neceſſarie is it vnto the knowledge of the doctrine it ſelfe, that the ſame light muſte be our guide, in the whiche doctrine men are much more blinded and doo erre with farre more daunger? For if nothing, as we haue declared heretofore may be folowed of vs in doctrine, but that either is expreſſed by playne woordes in the Scriptures of God, or els is gathered neceſſarily by the conferringe together of places, howe can I beware of the falſe Prophetes, onles I doo compare the doctrine pronounced by thē, with the woorde of God it ſelfe? But thou wilt ſaye, what if he brynge foorth the woorde of God alſo? for ſo did An Obiection. Arrius vrging this texte. My father is greater then I: and ſo was the diſputation with Macedonius of the perſone of the holy Ghoſt, with Neſtorius and Eutiches of the vnion of the two natures, and with Pelagius of Grace and Nature: So is the controuerſie at this daye of the ſacramentall Phraſes and maners of ſpeach, whiles that one ſort of the ſame woordes, and thoſe moſte fewe in number (that is to ſay) this is my Bodie, this is my Bloud, doo finde out Tranſubſtantiation, others Conſubſtantiation, others onely a Sacramentall Coniunction. Finally ſaye theſe mediatours, theſe halters in Religion, that would ſéeme to appeaſe the controuerſies, when the controuerſie falleth, not of the woorde, but of the ſence, whether ſhall we runne rather then to the Churche, to the writinges of the Catholike fathers, that were of ſounde iudgement, finally to the true and lawfull Councels? To the whiche I doo aunſweare as before, that I doo The Anſvveare. not thinke that the teſtimonies of the Church, nor of the Fathers, nor of the Councels are to be reiected, but I ſuppoſe that in them men muſte vſe great waryneſſe.

Firſt of all if any thinge be affirmed Bare names of mē vvith out Gods vvoorde cā not ſtaye our faith. without the woorde of God, the bare names of the Churche, of the Fathers, of the Coūcels, are pretēded in vaine: ſeyng that in this pointe the very Angels are not to be harde. For that ſayinge of Paule ſtādeth ſtill in force, that if any Angel frō heauen ſhould preach an other Goſpell let him be accurſed. Neither is it the duetie of the Churche to ſpeake in this, but to here her huſbande what he ſpeaketh.

And the Godly learned Fathers would haue their writings none other waies to be redde, neither with any other condition, but that they ſhould be examined by ye rule of the woorde writen. Finally this is not the office of the Councels to make any newe doctrine, but to confirme by Gods woorde that which is already made and ordeined by him: thoſe Synodes that haue done otherwaies, are the chaires of the wicked and the ſeates of the ſcorners, the whiche we are commaunded to flie that we may be bleſſed. Moreouer if Doctors and Councels, may be called as vvitneſſes ſo that vve do iudge by the vvorde. there be any doubte of the interpretation of the woorde writen, I doo not refuſe thē to be witneſſes as I haue ſaid, but I ſuppoſe that firſt of all we muſte diligently diſcerne the true Churche from the Synagoge of Satan: the Fathers that are not ſuſpected in Faithe nor cōdemned, from ſuch as either are mē manifeſtly without knowledge, or Heretikes, or otherwiſe ſuſpected: and the lawfull and vndoubted faithfull Councels, from the Synodes and conuenticles aſſembled againſt Chriſtes truthe: finally the true bookes muſt be warely Iudged from the forged and counterfaite.

Theſe thinges beinge determined, God is only iudge by his vvorde. then doo I ſaye, that all theſe are to be hearde, not as iudges (for God is only ye iudge by his written woorde) but as witneſſes cited and ſworne, and that certainely, after the ſame maner as witneſſes are heard by ſkilfull Iudges in publike controuerſies: euen ſo verely that they ſhew the cauſes & reaſons of their teſtimonies, cauſes I ſay not borowed any where els, but foorthe of the ſame woorde, of the interpretation wherof the queſtiō is moued. For Auguſtine renouncinge humaine reaſon ſaith very wel: by the holy Scriptures we walke much more ſafely, the which Auguſtine. beinge ſhadowed with borowed ſpeaches, when we wil ſearch them, either that cōmeth foorth whiche is without controuerſie, or if it haue any doubte, it may be determined by ye ſame Scripture, by the gatheringe and finding of teſtimonies & witneſſes of euery ſide. Thus ſaith he, and that very wel. For if we muſt onely haue our wiſdome by the onely writen woorde, then may not the interpretation of this woorde be fetched any other where: For as the ſame Auguſtine ſaith, ſo hath the holy ſpirite tempered & ordered the Scriptures, ye that thyng which is ſpoken in ſome place ſomethinge darkly, in ſome other place is declared more plainly.

Finally what other man ſhal we folow VVho rather to be folovved then Chriſt and the Apoſtles. Heretikes ouercome by the Scriptures. then Chriſt him ſelf and his Apoſtles? and Chriſte did confute Satan abuſinge the Scriptures, by no other meanes but by the ſame Scriptures. The Apoſtles confirme their doctrine by the writings of the Prophets: And the Iewes of Beraea are prayſed, that whē they had hearde ye doctrine taught by Paule, they cōpared it with the writinges of the Prophetes, to trie whether thoſe thinges were ſo or no. Certainely the Councels of Nice did with none other weapon cut the throte of Arrius, nor that of Cōſtantinople, Macedonius, nor the Epheſine Neſtorius, nor the Chalcedonian Eutiches, nor Auguſtine, Pelagius, & Donatus: wherfore they that counte the Scripture ſo doubtfull and darke, that it ſtandeth néede to haue light brought thereunto ſome other wayes, are woorthie of all good men to be ſpitted vpō as blaſphemers, and vtterly to be abhorred.

Yet doo I not diſprayſe the writings Doctors allovved of God. of the Doctors and their interpretations, ſeinge that he that hath ordeined paſtors and doctors to the edificatiō of the bodie, hath Authoriſed them bothe by woorde and by writinges to interpretate the ſame: but I declare howe farre we muſt ſticke vnto them, euen ſo farre as they doo bringe nothinge of their owne, no not at yt time when as the controuerſie is of the ſence and interpretatiō of any place of Scripture, but that they by the Scriptures doo interpretate the Scriptures, accordinge to the proportion of Faithe: the whiche who ſo dothe, whether he be newe or olde, a Priuate perſon or Publike officer in the Churche, whether he come alone or with many, whether he be an olde man or a yong man, let hym bee heard. For though order Order is neceſſary, but not ſo that we binde Gods grace to perſone & place, but meaſure all by the rule of gods word muſt nedes be kepte in the Churche of God, yet are no men ſo farre deceiued, as thei that dooe binde the grace of the holie ghoſt, to certaine places and perſones. For who murdered the Prophetes? Who crucified Chriſte? Thei vndoubtedlie, that ſhould haue been the chief pillers of true religion. Therfore doeth not the Prophete, ſende the people of God, to thoſe godleſſe Prieſtes, but to the Lawe and the Prophettes. Neither aſſuredlie hath the condicion of the Churche, a long while béen any otherwaies, whiles the corner ſtone hath been reproued, by the verie chiefe builders, and Antichriſt hath ſitten in the temple and place of God hym ſelf. What ſhall we now conclude? Verelie, that by the woorde of God, all controuerſies muſte bee ended: and that it is neceſſarie, that the falſe and forged The worde of God ende of all controuerſies. woorde, bee iudged from the true, like as alſo the true churche, from the falſe and adulterous: and the Synodes and coūcelles, gouerned by the holie ghoſt, from thoſe wherein Sathan was preſidente: Finallie, the truthe from lyes and errours, by Gods holie woorde. For we muſte beleue, that in thynges concernyng our ſaluaciō, we haue no The want of the word the original of all errours. where els the truthe reueiled. The whiche thynges beyng true, if followeth that that thyng is moſte certain, whiche I ſaid in the beginning, moſte noble Prince, to bee the originalle, whence all theſe euils did flowe, wherwith in our fathers daies, the churche was almoſte oppreſſed, and therefore that this onelie is the waie and mean, to raiſe it vp again, if by the pure word of God, theſe controuerſies maie bee decided.

For ſo will it come to paſſe, that of the moſte parte of thoſe thynges, there ſhal bee no queſtion at all: aboute the whiche, yet at this daie verie many, partly by ignoraunce, partly through malice and frowardneſſe, dooe moſte ſtubbernely contende and ſtriue. And thoſe thynges, whiche ſhall ſeme to be ſtaied, by the teſtimonies of ſcriptures, if thei be iudged not by cuſtome (which when it departeth from the woorde, hath no aucthoritie at all in matters of religion) neither by the bare aucthoritie of certaine menne, bee thei newe or olde, but by the compariſon of the places together, all the interpretaciōs beyng examined by the proporcion and rule of faithe: then finallie, no thyng ſhal bee founde ſo harde, that ſhall not eaſily be vnderſtand, nothing ſo darke that ſhall not be made cleare, nothyng ſo doubtfull, that ſhall not bee made plaine and euidente. But who ſhall binde men to this order: who ſhall directe this action, and who finallie ſhall treate theſe thynges by common aucthoritie? It is not our purpoſe, to proſecute theſe matters at this preſente, although whiles I often and many times dooe thinke of this matter, ſome thynges dooe come into my mynde, of the whiche it maie be, that I ſhal haue occaſion to ſpeake at ſome other time. Now lette vs treate, that wee haue in hande.

Seyng then all theſe controuerſies, muſt be diſcuſſed by gods holy worde, I ſuppoſe that this thing, ought chiefly to be prouided for, that ſeing all can not haue the knowledge, to vnderſtande the woorde of God, in thoſe peculiar A good and true copy of the ſcriptures very neceſſary. languages, the Hebrue and the Greke (whiche were to be wiſhed) that there ſhould be ſome true and apt trā ſlacion, of the olde and newe Teſtamente made: the whiche diuers haue alredie laboured to bryng to paſſe, but no manne hath yet ſufficiētly enough performed it. For the olde tranſlacion, The old texte (whoſe ſo euer it is) although it ought not to bee condemned, yet is it founde bothe obſcure, and vnperfit and ſuperfluous, and alſo falſe in many places, to ſpeake nothing of an infinite varietie, almoſte of the copies. The whiche text therfore, for good cauſe many godlie and learned menne, haue laboured to amende, but not with like ſucceſſe. And yet how neceſſary a thing this is, The learned Grecian fathers did not attain to the Hebrue veritie. whoſoeuer ſhall read thoſe moſte learned writers of the Grecians, and ſhall compare their interpretacions (which are many tymes farre frō the purpoſe) with the Hebrue veritie, he ſhall confeſſe it with greate ſorowe. And the ſame euill was not onelie hurtefull, emonges the Latine writers, but alſo the ignoraunce of the Greke tongue, The Latin writers wer troubled for wāt of knowledge of Hebrue & greke. where with many of them were troubled: whiles thei did depende of the common tranſlacion, thei often times ſeke a knot in the Ruſhe (according to the prouerhe) and fall into moſte foule errours.

This cauſe therfore hath moued me to compare moſte diligētlie, the diuerſitie of copies, and to weigh the ſentenſes and iudgemētes, of the moſte part of the learned men, eſpecially of theim that this age hath brought forthe ſkilfull in the languages, who are moe in nomber doubtles, and better learned then the Churche hath had, ſince the time of the Apoſtles: and ſo to eaſe thē The nombre of the lerned. ſomewhat, that deſire a more pure interpretaciō. And that it might be doen with the more profite, I haue alſo added annotacions, in the whiche I haue alſo conferred together, the diuerſitie of interpretacions, and as muche as I could, I haue laboured to make plain and euidente, the ſenſe and meauyng, of all the moſte darke places.

But when as I did ſee, that thicke woorke (and very painfull, as I muſte nedes by experience confeſſe it) growe ſo greate, when it came againe to the Printyng, that many could not haue the commoditie of it, I cauſed it to bee Printed alone, without thoſe annotacions: In the place whereof yet I ſuppoſe, that I haue ſette ſuche thynges, the which (if I could haue doen them, as thei oughte to haue been dooen) I would not doubt to commende them, not onely as profitable, but alſo as verie neceſſarie.

There bee twoo kindes of interpretaciōs: The one is of that ſorte, which Two kinds of interpreters. doe not conſider properly the thyng it ſelf, and what is ſpoken, but take in hande to declare, with what woordes any thyng is ſpoken, chaungyng onely the phraſes, & the maner of ſpeache. The whiche kinde of interpretacion, although it can ſcarſly, no not at all rightly be performed of hym, that vnderſtandeth not the thyng it ſelf, yet ſtandeth it in the woordes.

The other kinde is of them, whiche dooe declare the thyng and matter it Caluine. ſelf with many woordes, and geue the reaſons. In the whiche kinde of interpretacion (in my iudgement, and as I ſuppoſe in the iudgemente of all the learned, that haue read his bokes) that noble Ihon Caluine, that man of bleſſed memorie, and my father in. Chriſte ſhal be founde (ſo that no manne enuy my ſaiyng) farre to haue paſſed and excelled all the writers, bothe did and new. Therefore, though I ſome times in certaine places, not in any poinct of his doctrine (the whiche I haue alwayes marked, to be moſte pure & ſounds in his writynges, as in any other interpreter beſides) but in the explicacion of certaine places, doe diſſent from hym: yet dooe, I iudge of his commentaries, that which Cicero did iudge of Iulius Caeſars commentaries, in a kind of writing farre vnlike (that is to ſaie) that he made all menne of any witte, affraied to write after him. And would to God that wée, that are miniſters in Chriſtes churche, through the 〈◊〉 of God (and I my ſelf eſpecially) might be occupied in learnyng and teaching rather then in writing. But what ſhal we doe? The importunitie of certaine of our aduerſaries (againſt whoſe practiſes it is neceſſarie, that the louers of the truthe, by all meanes oppoſe them ſelues) doeth partly driue vs herevnto, leaſt the ſimple bee trapped at vnwares: and partly Charitie, whiche doeth admoniſhe vs, to applie to the profite of our brethren, what ſoeuer we haue receiued. Now verie many haue ſeemed vnto me (either becauſe it is ſo, or becauſe I am deceiued) to faile muche in this, that in the particular reherſals of the Euangelicall, and Appoſtolical The cheife points of chriſtian Religiō and the order of the writers are to be obſerued. hiſtorie, in to that whiche is diuided; doubtles by moſte diuine arte, thei do not marke nor cōſider to what poinct chiefly of chriſtian religiō, euery thing ought to bee referred: muche leſſe alſo in thoſe moſte graue diſputacions, in the Epiſtles of thapoſtles, whiche are written (as is moſte true) with an excellente order, do thei cōſider, what is the ſtate of theim, what is the order: or finally, what is the ende and purpoſe: herof commeth it that in ſome of their writinges, neither hed nor foote appereth many tymes. And thei leauyng the ſcope and purpoſe, wander to certaine notes and obſeruacions, confuſedly and without order heaped together: So that in many places of moſte importaunce, no regarde is had to the ſentence it ſelf.

This is the cauſe that in Paule cheifly (who yet had as great a ſkill & iudgement in writing as any writer that Paul of moſt diuine iudgement hath written moſt orderly. euer did write) vnlearned and vnſkilfull men haue dreamed hertofore to be infinitie Hiperbatons and Anantapo dotons, ſentences and wordes not anſwering out to an other, and haue in their commentaries vpon him, euery where to their owne ſhame ſtill inculcated the ſame: in ſo muche that certainly this moſte excellent, declarer of gods ſecrets, was no more knowen in the ſcholes, then if he had lefte no monumentes nor writinges, yea many did flye from him as from a rocke, for feare of ſhipwrake. Wherfore that I might fynde a remedy for this miſchiefe, I haue endeuored my ſelfe as much as in me lyeth, to note the brefe Bezas annotations. ſummaries of doctrine in the hiſtorie matters: that who ſo euer ſhall ſaile as it were in that ſee, maye marke a hauen before their eies where vnto thei may directe their courſe. And in the Epiſtles I haue labored that the ſcope and order of arguments, and the methode and all other thinges beinge ſet in their places, the natiue expoſitions maye be knowen. And if God His expoſitiō and the hard wordes & cō mune places. graunt me that I may hereafter adde hereunto twoo other thinges whiche I am about nowe, that is to ſay a breife expoſition of the wordes that offer thē ſelues in the texte, & commune places beſide euery one noted with a word, in their proper places, then truly ſhall I thinke that I haue done ſome thynge worthie trauell. But it may pleaſe god once to graūt theſe: In the meane ſeaſō (moſt noble Lords) I thought it good to writte and dedicate vnto you, chiefly that haue embraced true Religion in Fraunce, my natiue countrie, all that whiche God hath giuen met bothe that I might ſhewe forthe ſome token, of a thanckfull minde (for what dooe we not allowe vnto you, whiche with the bucklers of your own bodies haue defēded the poore miſerable ſhepe againſte the rage of the Wolues) and alſo that I maie cōfirme you more and more, to perſeuer in this heroicall fortitude and ſtoutenes, whiche becometh your noble courage. Lo then moſt noble Prince, thoſe holy teachers of that heauēlie doctrine, for the defēce wherof, thou haſte not doubted to offer thy life (I ſaie) to ſo many and ſo great perilles and daungers. Lo, vnto you honourable and noble Lordes, thoſe holie miſteries of that eternal wiſedome the whiche the more that you ſhall knowe, the more glad ſhall you bee, though you bee driuen to ſhedde your blood again, for him whiche hath redemed you with his moſte precious blood. Theſe are the excellēt enſignes of the victorie, of your faithe and zele, euen before the verie Angelles of heauen: in the ſettyng vp whereof, yet would to God, O would to God, I ſaie, like as your deſire was, you might onelie haue vſed Spirituall weapons. But now when peace is reſtored, you haue greate nede of a ſpirituall conſtancie, and an inuincible power and force of faithe, that this woorke that you haue begonne, maie bee finiſhed with your euerlaſtyng laude and praiſe. And the Lorde will miniſter this vnto you, by the continuall and diligente hearyng of his woorde, and meditatyng of the ſame. For that, whiche meate is vnto The exerciſe in gods word neceſſary. our bodies, the ſame do theſe heauenlie dainties, miniſter to our myndes: that is to ſay, not onely that we ſhould liue by the liuelie iuice of theim, but alſo that we ſhould grow and encreace to full age, whiles at the length, we be made perfite at that laſt daie. And here I dooe deſire your honours, that you would vouchſafe with quiet myndes, to heare certain thinges of me, whiche belong to your charge. If ſo bee that Beleue faithfull teachers that bring no thinge but Gods worde. you be fullie perſwaded, that we whō you haue heard, and of whom you are begotten in the Lorde, doe teache true and holie thynges, I beſeche you ſuffer not your ſelues, to be drawen from Beware of crafty hypocrites. thēce one iote. And I haue great cauſe thus to admoniſhe you. For though I doe knowe the fortitude of your myndes: yet doe I alſo knowe, how greate the craft is of certain that lie in waite to berciue you of your ſaluacion, and what is their impudencie and malice. I doe not ſpeake of thoſe opē and knowen enemies of the truthe, but I doe meane thoſe Sinons and craftie coū terfaictes, Sinon a Greciā vnder the pretence of religiō betraied Troye. who partely would haue a certaine meane and mingled religion (I knowe not how) and partely waite for the occaſion, to ſowe diſcorde emō ges you, by thoſe infortunate diſcordes and controuerſies, about the Lordes Supper. What ſaie thei, is it all one to tranſforme the Churche, and to reforme it? Wer our fathers al blind? Are theſe felowe (that come we knowe not whence) onely wiſe? Are not theſe the', that all the beſte learned dooe call Sacramētaries? and vtterly abhorre? All true goſpellers are ready to geue accomptes. Now what we haue to aunſwer herevnto, you are not ignoraunt, and wée will neuer refuſe, to ſhewe the cauſes before the whole worlde, of this that thei cal a traſformacion. But it is wō der if al menne doe not ſee, what theſe menne goe about: ſeyng ſome of them dooe ſeruice to thoſe, that are openly the moſte deadly enemies of the Goſpell Beware of crafty tourne cotes. of Chriſt, others are notorious, by plaiyng ſo oftē the Apoſtatates, others of them haue vttered al their life long vnto the whole worlde, their inconſtancie, and their babblyng, and that thei haue no iudgemente at all, ſeyng in thirtie yeres ſpace, thei haue not yet learned, that menne maie not halt nor wauer in religion.

Theſe are thei that I admoniſh you chieſly to take heede of: and you ſhal be ſafe from them, if you ſtedfaſtlie continewyng in that faithe, that you haue receiued of your faithefull Paſtours, whiche is ſealed with the bloode of ſo many martyres, whereof a plaine and euidente confeſſion is publiſhed, will either preſently chaſe awaie theſe poiſoned plagues, or if that you haue determined ones to heare theim, then that you dooe heare theim before ſuche Paſtours, by whom their craftes may bee opened, and their lyes conuinced and confuted.

Neither is there any cauſe, why Ther muſte nedes be controuerſies & contrarieties alwayes. theſe cōtrouerſies ſhould trouble you. For the Lorde hym ſelf our maiſter, hath diligentlie admoniſhed vs, that this is the condicion of this Churche, and the continuall experience of al tymes doeth confirme the ſame. Thus in our tymes did the Anabaptiſtes ariſe, beyng deuided into many ſectes.

Thus at this daie, dooeth the ſtubbernneſſe of certaine, in defendynge moſte manifeſt errours, ſo boile forthe, that thei openlie dare diſſolue the twoo natures of Chriſt with Neſtorius, and confounde the properties with Eutyches, whoſe peſtilente bookes, I dooe forewarne you, are alreadie tranſlated into Frenche. In other places, as in Polonia, the curſed Tritheits, that imagine three Gods are riſen vp, and haue almoſte deſtroyed the countrie: and Sathan ſtyll forgeth other ſecrete miſteries, againſte the whiche it is neceſſarie, that you doe reſiſte and ſtande ſtedfaſte, by the ſinceritie and pure ſimplicitie of Chriſtian doctrine.

But nowe becauſe that neither the Eccleſiaſtical Diſcipline neceſſary. offences, wherewith the wrathe of GOD is many tymes prouoked, nor the hereſies whereby the true doctrine is oppreſſed, can bee taken awaie in due tyme, excepte a true and lawfull order of Eccleſiaſticall diſcipline bee appointed: therefore I dooe require this of you, by the name of the ſoonne of GOD: I craue this thing, I ſaie of you, that you dooe not reiecte this diſcipline, as any inuencion of man, but that you would eſtabliſhe it with al diligéce, and earneſt affection, and kepe and retaine it, being ones eſtabliſhed, The redreſſinge of maners is the one halfe of the ſcriptures as the ordinaunce of GOD: without the whiche, the whole buildyng muſte come to ruine of neceſſitie. For what? Is not this the other halfe of the word of God? Surely he that denieth this, denieth the Sonne to ſhine at the middaie. And I praie you, what common wealthe, what citie, what houſe, or familie, ſhall not ſtraight waies, bee diſſolued, vnleſſe it be knit together with The churche the ſcolehouſe of honeſtie, maie not bee the denne of vnthriftes. the bondes of Lawes and Order. What? Shall wée ſuffer the Churche of Chriſte, that teacheth all holineſſe and honeſtie, to bée tranſformed into a ſchoole of wickedneſſe, and licencious life? But if we take awaie this diſcipline, that wée ſpeake of, if euery one bee permitted to preache publikely, if there be no examinacion of the doctrine and maners of the Paſtours, if euery man bee receiued without difference vnto the Sacramentes, if it be not lawful to reproue thoſe that ſynne with the offence of others, and ſeuerely to correcte thoſe that reſiſte ſtubbernely, and alſo in the ende (if nede be) by the example of the Apoſtle, to thruſt ſuche forthe of the flocke, leaſte thei infecte others: and alſo vnleſſé there be prouiſion for the poore, and almoſes bée diſtributed by the order appoincted by the holy ghoſt: vnleſſe finally all thynges bee rightly and orderly dooen, in the houſe of God, what will the Churche bee ſtreight waies for the moſte parte, but an aſſemblie of men, geuen to libertie and all licētious life? But will ſome ſaie, theſe An obiection. The anſwer. are the duties of Magiſtrates. As though wée wee would haue temporall and yearthly thinges, ſuche as are onely for this world to come into queſtion by any meanes, in the Eccleſiaſticall Conſiſtorie, or that we would exempt, either Paſtours them ſelues, or any others from the aucthoritie or commaundemente of the Ciuile Magiſtrates, as thoſe doe, whom men call Catholikes.

Chriſt aunſwered vnto them, that called Chriſte hath eſtabliſhed the diſcipline of the church. vpon hym, to deuide their heritage: who ſaieth he hath appoincted me youre Iudge? But he ſaieth alſo, he that heareth not the Churche, let hym bee as an Heathen & a Publicane: wherfore thoſe thynges are to be diſſeuered, that GOD hath deuided, but thei maie not be takē awaie, that he hath eſtabliſhed. Naie certainly, it is ſo farre from the truthe, that this Diſcipline, dooeth hinder or leſſen the ancthoritie of the Magiſtrates, if it bée lawfully (that is to ſaie) by the worde of God onely placed and ordered, that contrarywiſe it dooeth as muche as maie bée eſtabliſhe it: ſéeyng that nothyng is able ſo muche to maintain publike tranquilitie, as this one thyng, that the conſcienſes of all maie bée retained in the feare of God. But it is to bée feared, leaſt that olde Popiſhe An obiection. tyrannie bée brought again into the Churche. So it is, howbeit this is greate The anſwer. fooliſheneſſe (ſaieth the Poet) ſo to auoide vices, that thou doe fall into the contrary extremities. Wherefore wee maie not auoide Chriſts yoke of Diſcipline moſte ſweete to the godlie. mannes tyrannie, ſhake of Chriſtes yoke, but we muſte receiue it, for it is onely vnpleaſaunte vnto the wicked and prophane perſones, and is to the good and godlie moſte ſwéete and comfortable. And wée are ſo farre from coumptyng the Magiſtrates, The Magiſtrates, the ſheldes of the Churche. and you (whom God hath made the foſter fathers of his Churche, by the Kinges Maieſties Decrees) Laie men (as certaine dooe) and ſo to ſeparate you, as ſtraūgers frō this diſcipline that I ſpeake of, that contrary wiſe, wée doe iudge that this poinct chieflie belongeth vnto you, to puniſhe moſt ſeuerely, thoſe troubleſome contemners of the Churche, and by your aucthoritie, to procure that the worſhip of God, maie moſte purely bee maintained. And ſeyng this regimente of the Elders, muſt bee appoincted, not onely of the Paſtours, but of ſuche alſo, by whom the paſtours theim ſelues (if néede bée) maye bée corrected, who is ſo madde, but that in the chuſyng of the Elders, he muſte thinke, that greate conſideracion muſt bee had, of thoſe, that beſides the commendacions of their godlineſſe, haue alſo aucthoritie and proeminence in the Churche? But paraduenture I haue ſpoken to muche of theſe thynges, vnto you eſpecially of whoſe good willes, I can nothyng doubt. Therfore I make an ende, beſechyng the moſte merciful and mightie God, that he would ſtrengthen thee, moſte noble Prince, with his mightie power, and you the reſt of the renouned Lordes, endued with his holie and excellente ſpirite, and with the true knowledge of his ſoonne, and vouchſafe to adorne you cōtinually more and more, with all his moſte excellente giftes: that he maie finiſhe that greate worke, that he hath begonne in you, to the full reſtoryng of his heauenly kyngdome, moſte bleſſedly with your immortall praiſe and glorie.

At Geneua the .x. of the Calendes of Marche. The yere from Chriſtes incarnaciō for vs. 1565.
To al the faithfull Chriſtians, whiche are in Germany, and other foraigne Nations, the Miniſters of the Churches, throughout Heluetia, vvhoſe names are ſubſcribed, wiſhe grace and peace from God the Father, by Ieſus Chriſte our Lorde.

MAny and ſundrie cō feſſiōs and declarations of our Faith haue béene heretofore writtē, but chieflye in this our age ſet foorthe in Printe by Kingedomes, Nations and Cities, wherby in theſe our latter daies, in ſo vnhappie increaſe of pernicious Hereſies, (which euery where ſprynge vp) they ſhewe and teſtifie, that they thinke, beleue, and teache, purely, plainely, and according to the vnfallible truthe, all & euery Article of the Chriſtian faithe and Religiō: to be ſhort, that thei are farre from Hereſies, or erronious opinions. Albeit therefore we haue done the like alreadie in our writinges, whiche we haue publiſhed, yet bicauſe they are now, perhaps, out of minde, ſcattered in diuers places, & intreate of the matter more at large, then that euery man can haue leaſure to peruſe and reade them through: we beinge incoraged by other faithfull mens good example, doo our indeuour in this briefe declaratiō, to comprehende and ſet foorth to al that beleue in Chriſte, the doctrine & gouernment of our Churches, whiche they frō the beginninge of their reformation theſe many yeares, wadinge through ſundrie perils haue taught, euen to this daie, and now alſo doo retaine with one full cōſent. Hereby alſo we witneſſe to all men our generall agrement (which the Lord hath wrought emong vs) that in our Churches, wherein God hath apointed vs Miniſters, we al ſpeake one thinge, not diſagreynge amonge our ſelues, but are a perfecte bodie of one minde, & of one iudgement. Moreouer we declare by this our woorke, that we ſowe not ſuch ſéede of corrupte doctrine in our Churches, as many of our aduerſaries falſely, and vndeſeruedly goe about to laie to our charge, & to thruſt violently vpō vs, ſpecially in their hearinge, to whome our writinges come not, and before ſuche as know not our Doctrine. Indifferent Readers therefore ſhall moſt manifeſtly perceiue by this our writinge, that we doo in no wiſe allow any Hereſies, whiche hereſies (that it might the better appeare, how greatly we deteſte) we haue made mention of them almoſt in euery Chapiter, briefly recitinge, & reiecting them. Men ſhall eaſely gather this alſo, that we doo not by any wicked Schiſme ſeuer or cut of our ſelues from Chriſt his holie Churches of Germany, France, Englande, and other Chriſtian Nations, but that we well agrée with all and euery one of them in the truthe of Chriſte, whiche here we haue acknowledged. For albeit there is ſome varietie in diuers Churches, aboute the vtteringe and ſettinge foorthe of their doctrine, and aboute rites or Ceremonies, Varietie of Ceremonies, and diſſent in trifels. whiche they receaue as a meane to edifie their Churches, yet that varietie neuer ſeemed to miniſter cauſe of diſſention and Schiſme in the Church: For in ſuche matters the Churches of Chriſte haue alwaies vſed their libertie, as we may Reade in the Eccleſiaſticall Hiſtorie. The Godly in time paſt thought it ſufficient, if they agreed Agrement. in the chiefe pointes of their faith, in the true meaninge thereof, and in brotherly loue: wherefore we truſte, that Chriſtes Churches (when they ſhall perceaue and finde that we conſente in all Articles of our holy and eternall Gods doctrine, in the true vnderſtandinge thereof, & in brotherly loue with theim, and chiefely with the auncient Apoſtolike Churche) will likewiſe willingly agree with vs in thoſe matters: for the chiefeſt cauſe, whiche moued vs to publiſh this Cōfeſſion, was to ſéeke, obtaine, and once obtayned, to keepe peace, concorde, and mutuall loue with the Churche of Germany and other foraigne Countries: who be, as we throughly perſwade our ſelues, ſo kind, ſo ſincere and perfect, that if any of our doinges haue, perhaps, not bene well vnderſtoode hetherto of diuers, they will herafter, (hearing this our plaine Cōfeſſion) not count vs Heretikes, nor condemne our Churches (whiche are true Chriſtian Churches) as impious. But in eſpeciall we profeſſe, that we are alwaies readie, (if any man require it) more at large to declare all and eche particular thinge, that here we haue propoſed, yea and to yeelde, and giue them moſt hartie thankes, and to obey them in the Lorde, which can teach vs better doctrine, by the woorde of God, to whome be prayſe and Glorie. The firſte of Marche. 1566.

All the Miniſters of all Chriſte his Churches in Heluetia, ſubſcribed their names whiche be at Tygur. Bern. Scaphonſe. Sangall. the Court of Griſons, and they whiche be ioigned in leage with them, on this ſide and beyonde the Alpes, Milhouſ. and Bienne. To whome the Miniſters of the Churche of Geneua haue aſſociated them ſelues alſo.

A briefe, and plaine confeſsion and declaration of true Chriſtian Religion, &c.
Of the holy Scripture, and of the true woorde of God. Cap. 1.

WE beleue, and confeſſe, The Canonical Scripture is the vvoorde of God. that the Canonical Scriptures ſet foorth in the olde & new Teſtament, by holie Prophetes, and Apoſtles, is the verſe true woorde of God: and that thei haue ſufficient authoritie not of men, but of them ſelues. For God himſelfe ſpake to our forefathers, the Prophets and Apoſtles, and ſpeaketh yet to vs The Scripture is ſufficiēt to inſtructe vs in al godlines. by his holy Scriptures, wherin the catholike Churche of Chriſte hath at full ſet foorth, what ſo euer may truely inſtructe vs, bothe how we ſhould beleue to be ſaued, and what life we ſhoulde leade to pleaſe God, for the which cauſe he hath expreſly commaunded, that nothinge be added to his woorde, or diminiſhed from the ſame. We thinke therfore that in theſe Scriptures we ought to ſéeke true wiſedome and godlines, reformatiō, and gouernment of Churches, inſtruction to gouerne our ſelues in all godlines, to be ſhorte, the proufe of doctrine, & reproufe, or confutation of al errours, with good admonitions: accordinge to that ſayinge of the Apoſtle: The holy Scripture is geuen by the inſpiration of God, and is profitable to teach, to improue &c. 2. Timoth. 3. And againe, theſe thinges I wryte to thée (ſayeth he 1. Timoth. 3.) that thou mayſt know, how thou oughteſt to behaue thy ſelfe in the houſe of God: and 1. Theſ. 2 when you receaued of vs the woorde of the preachinge of God, ye receaued it not, as the woorde of mē, but, as it is in déede, ye woorde of God. The Lord himſelfe ſaide in the Goſpell: you are not they which ſpeake, but the ſpirite Mat. 10. Luc. 10. Ioan. 13. of my father ſpeaketh in you therfore he that heareth you; heareth me, but he that diſpiſeth you, diſpiſeth me.

Wherfore when this woorde of God The preach ynge of Goddes voorde, is the vvorde of God. is preached in the Church by preachers lawfully therto called, we beleue, that the very true woorde of God is taught and receaued of the faithfull, and that we ought not to imagine or to looke for frō heauē for any other woorde of God, nor conſider the preacher ſo muche, as the woorde it ſelfe, whiche is preached: For albeit the preacher be euell & ſinfull, The preachers ſinne maketh not Gods vvorde the vvorſe. The invvard vvorkinge of the holye ghoſt diſanulleth not the outvvarde preachyng. Ier. 31. 1. Cor. 3. Ioan. 6. yet the woorde of God remayneth ſtill true and good. Neither doo we thinke, that the outwarde preachinge is therefore to be compted vnprofitable, becauſe the true Religion dependeth of the inwarde lightninge of the holy Ghoſt, or bicauſe, it is written, no man ſhall teache his neighbour. for all men ſhall knowe me: he is nothinge, whiche watereth or planteth, but God which geueth the ſucreaſe. For albeit no man come to Chriſte, excepte he be drawen of his heauenly father, and illuminated with the holy Ghoſte, yet we know that God wil haue his woord preached by ſome outwarde meanes alſo. For he could haue faught Cornelius by his holy ſpirite or by an Angel, without Peters miniſterie, yet not withſtanding he ſent him to Peter, of whome the Angell ſpeakinge, ſayeth: He ſhall tell thée what thou muſte doo. For he whiche inwardly illuminateth by geuinge his holy ſpirite to men, cō maundeth alſo his Diſciples: ſayinge, Goe ye into all the world and preache the Goſpel to euery creature, as Paule preached the outward woorde to Lydia a ſellar of purple at Philipie, but inwardly the Lorde opened the womans harte. And the ſaide Paule ſpeakinge elegantly by degreeſe, as it were, Rom. 10. at the length inferreth: Then faith is by hearinge, & hearinge by the woorde of God. Howbeit we acknowledge that God can illuminate, whom, & when he will, euen without the outwarde miniſterie, (ſuche is his omnipotent power) but we ſpeake of the ordinary waye ſhowed to vs by Gods commaundement, and declared by examples. We deteſt therefore the Hereſies of Artemon, of the Maniches, of Hereſies. the Valentinians, of Cerdo, and the Marcyonites, who eyther denied the Scriptures to be of the holy Ghoſte, or els diſalowed ſome part therof, or mā gled and corrupted them. Not withſtanding we plainely affirme, that certaine bookes of the old Teſtament are called of ſome anncient writers, Apocrypha, Apocrypha. of other Eccleſiaſticall, bicauſe they woulde haue them Read in the Churche: but yet not to be alleaged as ſufficient authoritie to confirme our faith: as Auguſtine in his booke Deciuitate Dei. 18. ca. 38. declareth, that in the bookes of Kinges mention is made of names and bookes of certaine Prophetes: but he addeth, that thei are not recited in the Canon, and that thoſe bookes, which we haue, are ſufficient to inſtruct vs in all poinctes of godlines.

Of expoundinge the holy Scriptures, of the Doctors, Councels, and Traditions. Cap. 2

THe Apoſtle Peter ſaide, that the 2. Pet. 1. The true interpretation of the Scripture. holy Scriptures are not of any priuate interpretation. Wherefore we doo not allow al kinde of interpretations, neither doo we acknowledge that ſence of yt Romaine Church, as thei cal it, which ſimply, God wote, the defendors of the Churche of Rome would compell euery man to receaue: but we accept that interpretation onely, as true, whiche is gathered out of the Scriptures themſelues, that is, of the proprietie of that tounge in the whiche they were writen, and examined according to the circumſtance, and ſo expounded, as they may agrée with many other like and vnlike places, not ſwaruinge from the rule of Faith and charitie; but may moſte auaunce Gods glorie and mans ſaluacion. Therfore we diſpiſe not the holy Fathers expoſitiōs Greke or Latine, neither doo we The holy fathers expoſitions. reiect their diſputations or treatiſes of holy thinges, as longe as they agree with the Scriptures. Howbeit we diſalow (after a modeſt ſorte) their iudgementes, when they are eſpied to write thinges not agreyng or cōtrary to the Scriptures. Neither thinke we that we doo them any iniurie in ſo doynge, ſeinge they all with one conſent are of this minde, that they woulde not haue their writinges to be of equall authoritie with the Canonicall Scriptures, but wille vs ſo farfoorth to allowe thē, as they conſente with the Scriptures, biddinge vs to receaue thoſe thinges which agrée with Gods woorde, & leaue that whiche ſwarueth from the ſame. In like maner ought we to eſteme the decrées or Canōs of Councels. Wherfore Councels. we iudge it of ſmall force in controuerſies of Religion or matters of faithe, to be vrged with the bare ſentēces of the Fathers, or with Decrées of Councels, much leſſe with receaued cuſtomes, or with cōtinuance of time. For we admitte none other iudge in VVho is our Iudge in matters of Faith. matters of faithe, then God himſelfe: pronouncinge in his holy Scripture, what is true, what falſe, what to be folowed, what to be auoided. So that we are ſatiſfied with the iudgements onely of ſpirituall men, whiche iudgemēts are taken out of the woorde of God. Ieremie and other Prophetes did vtterly condemne the Councels of the Prieſtes holden againſte the lawe of God, earneſtly admoniſhing vs not to heare thoſe Fathers, who, walking in their owne inuentions, haue gone aſtray from the path of Gods lawe.

We refuſe alſo Mennes Traditiōs, Mennes Traditiōs. which, notwithſtandinge their glorious titles, as though thei came of God, & his Apoſtels, deliuered to the Church by expreſſe woorde of mouth, and as it were by the handes of Apoſtolike men geuen to Biſhoppes their ſucceſſours, yet being conferred with ye Scripture, doth diſſent from them, which argueth that they were neuer made by the Apoſtles ſcolers. For as the Apoſtles taught not cōtrarie doctrine one to the other, ſo their ſcolers publiſhed not repugnant doctrine to the Apoſtles: nay it were rather impious to affirme, that ye Apoſtles in their life time by woorde of mouthe did appoint thinges contrary to their owne writinges. Paule plainely affirmeth, that he taught one kinde of doctrine in all Churches. And 1. Cor. 4. againe he ſaieth: We write none other thinges vnto you, then that you reade 2. Cor. 1. or know. In an other place he witneſſeth, that he and his Diſciples, that is 2. Cor. 12. to witte, they that folowe his Apoſtolike ſteps, doo walke all in one waye, and doo all thinges together with one ſpirite. The Iewes had in time paſte traditiōs of the Elders, but they were confuted by Chriſte, ſayinge: that the Mat. 15. Marc. 7. kepinge of them was an hinderance to Gods lawe, and that God was woorſhipped in vaine by them.

Of God, of his Vnitie, and of the Trinitie. Cap. 3.

WE beleue and teach that there There is but one God. is one God in eſſence or nature, ſubſiſtinge by himſelfe, ſufficient in all pointes of himſelfe, inuiſible without a body, infinite, eternall, maker of all thinges both viſible & vnuiſible, the ſoueraigne good, euer liuinge, geuinge life, and preſeruinge all thinges, omnipotente, of perfecte wiſedome, gentle, mercifull, iuſte, and true, but we deteſt their Hereſies, that would haue more Gods, then one. For it is plainely written, the Lorde thy God is one, I am the Lorde thy God, thou ſhalte haue none other Gods before Deut. 6. Exod. 20. me. I am the Lorde, and there is none other, ther is no God beſides me. Am not I the Lord? and there is none Eſay. 45. other but I alone: a iuſte and ſauinge God, there is none, but I: I am Iehouath, Iehouah a merciful, and gracious Exod. 34. God, of longe ſufferinge, aboundinge in goodnes and truthe.

We beleue notwithſtandinge and teache, that the ſame God of infinite The Trinitie. power beynge one God indiuiſible, is diſtinguiſhed inſeparably, and vnconfuſely into the Father, the ſonne, and the holy Ghoſt, ſo that the father begat the ſonne from the beginnyng: the ſonne was begotten by vnſpeakeable generation: the holy Ghoſt procedeth from them both, and that from the beginning and is to be adored with them bothe: ſo that they be not thrée Gods, but thrée perſons conſubſtantiall, co-eternall, and coequall, diſtincte touching their Subſtance, the one goinge before the other in order but yet without any maner of inequalitie, for by nature or eſſence thei be ſo vnited, that they be one God, and haue one diuine eſſence common to the Father, the Sonne, and the holy Ghoſt. For the Scriptures hath taught vs a manifeſt diſtinction of perſons, by the woordes, whiche emonge all other thinges, the Angel ſpake to the bleſſed Virgin: The holy Ghoſt ſhal come vppon thée, & the Luc. 1. power of the moſt high ſhall ouer ſhadow thée: & yt holy thinge whiche ſhal be borne of thée, ſhal be called the Sonne of God. In the baptiſme alſo of Chriſt, a voice was heard frō heauē, ſpeakinge of him: This is my beloued Sonne. Mat. . The holy Ghoſte appéered in the likeneſſe Ioh. 1. of a Dooue: & when the Lord himſelf bidde his Diſciples Baptiſe, he cō maunded them to Baptiſe in the name of the Father, the Sonne and the holy Mat. 28. Ghoſt. Alſo in another place of the Goſpell, he ſaide: My father ſhal ſende you Ioh. 14. the holy Ghoſt in my name: Againe he affirmeth the ſame, ſayinge: When the comforter ſhall come, whome I will Ioh. 15. ſende vnto you from the Father, euen the ſpirite of truthe, whiche procéedeth of the Father, he ſhall teſtifie of me: to be ſhorte we receaue and allow the Apoſtels Créede, whiche teacheth vs the true faith. We condemne therfore the Iewes, with al blaſphemers of the holy Trinitie, whiche we ought to honour. We condempne alſo all Hereſies, and Heretikes, teachyng that the Hereſies. Sonne and the holy Ghoſte is God by name onely. Alſo that there is in the Trinitie a thinge created, and ſeruing or ſubiecte to the other, to be ſhort that there is in it any inequalitie of more or leſſe, or that the Trinitie hath one bodie, or is facioned like a bodie, differinge in maners or will, or confuſe or ſolitarie, as though the Sonne and the holy Ghoſte were nothinge elſe, but the affections, and proprieties of one God the Father, as Monarchici, the Nouatians, Praxeas, Patripaſsians, Sabellius, Samoſatenus, Aetius, Macedonius, Anthropomorphitae, Arius, and ſuch like did thinke.

Of Idolles or Images of God, of Chriſte and of Sainctes. Cap. 4.

BEcauſe God is an inuiſible ſpirit, Images of God the Father. of an infinite eſſence, truely he cā not be expreſſed or repreſented by any Image, or any māner of Science. In conſideration wherof, we feare not to call ye images of God, (as the Scripture doth) mere lies. We reiecte therefore the Idols, not of the Gentils onely, but the Images of Chriſtians alſo. For, albeit Chriſte did take vpon him our humaine nature, yet he toke it not Images of Chriſte. for that intent, to geue a paterne to caruers and painters. He denied, that Math. 5. he came to breake the lawe & the Prophetes: but by the lawe and Prophets Deut. 4. images be forbidden. He deuied, that his corporal preſence ſhould profite his Eſay. 40. Church, he promiſed, that he would be alwaies with vs, by his ſpirite, who then would thinke that the ſhadow or Ioh. 16. image of his bodie ſhoulde profite the Godly any maner of waies? And ſeing that he abideth in vs by his ſpirite, we 2. Cor. 3. are doubtles the temples of God. But what agréemēt hath the temple of God with Idolles? And ſeing that the bleſſed 2. Cor. 6. Images of Sainctes. Act. 3. 14. Apo. 14. 22. ſpirites & heauēly Sainctes would in no wiſe be woorſhipped, and were againſt Images, while they liued here vpon earth: is it like that they beynge nowe Sainctes in Heauen, and Aungelles, are pleaſed with their Images, to the which men boowe their knée, put of their cappe, and otherwiſe honour?

To the ende that men might be inſtructed in Religion and put in minde of diuine matters, and their ſaluaciō, Chriſt hath commaunded that his Goſpell ſhould be preached, he hath not licenſed Marc. 16. Images are not Lay mens bookes. vs to painte Images, & to teach Lay mē with pictures: he ordained his Sacramentes alſo, but hath no where appointed Images to be erected. Moreouer whether ſo euer we turne our face, the liuely & true creatures of God are before our eies, whiche beyng well marked (as it is meete they ſhoulde) doo much more moue the beholder, then all the Images, or vaine, immoueable, rotten, and dead pictures of al the men in the worlde. Of theſe the Prophete ſpake full truely: They haue eies and ſée not, &c. Therefore we allowe the Pſalm. 115. Lactantius. iudgement of Lactantius that auncient Doctor: ſaying, There is no doubt, but that there is no Religiō, where ſo euer an Image is. We affirme alſo that Epiphanius that bleſſed Biſhop did wel, Epiphani', & Ierome. whiche findinge in a Churche porche a vealle, wheron was painted the image as it were of Chriſt, or of ſome Sainct, cut it in péeces, & carried it away with him, becauſe contrary to the auctoritie of the Scripture, as he ſaide, he ſawe the Image of Chriſtes humaine nature hange on the Croſſe, wherfore he cōmaunded that no more ſuch vealles ſhould euer after be hāged in Chriſtes Churche, as be againſt our Religion, (quoth he) but rather that that ſcrupuloſitie ſhould be taken away, whiche is vnwoorthie of the Church of Chriſte, & not méete for faithful people. Furthermore we approue this ſentēce pronoū ſed of S. Auguſtine of true Religion: Auguſtine. cap. 55. Let vs not compte it Religiō, to woorſhippe the woorkes of mens handes, for the craftes men that forge ſuch things are muche more excellent then their handie woorkes, whome not withſtandinge we ought not to adore, or woorſhippe.

Of Adoration, ſeruinge and callinge vppon God by our onely mediator Ieſus Chriſte. Cap. 5.

WE teache menne to honour, and woorſhippe the true God God onely is to be adored and vvoorſhipped. Mat. 4. onely. We geue this honour to none other, accordinge to the commaundement of the Lorde: Thou ſhalt honour the Lorde thy God, and him alone ſhalte thou ſerue. Verely all the Prophetes haue vehemently inuaide agaynſt the people of Iſraell, bicauſe they woorſhipped ſtrange Gods, and not the onely true God. But we teache, that God is to be woorſhipped, as he himſelfe hath taught vs to ſerue him: that is, in Spirite, and trueth: and not with any ſuperſtition, but with ſinceritie of hearte, accordynge Eſay. 66. to his woorde, leaſt he ſaye to vs at Ierem. 7. any time: Who required this at your handes? Paule auoucheth, that God is Act. 17. not woorſhipped with mens handes, as though he néeded any thinge: We call vppon him onely in all daungers and affayres of our life, and that by God onely is to be called vppon for Chriſtes ſake alone. Pſalm. 50. the interceſſion of our onely mediator Ieſus Chriſte, for we are thus expreſly commaunded. Call vppon me in the daye of trouble, and I will deliuer thée, and thou ſhalte glorifie me: Moreouer the Lorde hath moſte bountifully promiſed vs, ſayinge: Whatſoeuer ye Ioh. 16. ſhall aſke of my Father he will geue it you: Againe, come vnto me all ye that Math. 11. labour, and are heauie laden, and I will refreſhe you. And againe: How Rom. 10. ſhall they call vppon him in whome they haue not beleued? we then that beleue in God onely, call vppon him onely, and that for Chriſtes ſake onely. For there is one God ſaieth the Apoſtle, and one mediator betwixt God, 1. Tim. 3. and man Chriſte Ieſus: And againe, If any man ſinne, we haue an Aduacate 1. Io. 2. with the father Ieſus Chriſte the righteous: wherfore we neither Adore the Sainctes in Heauen, neither woorſhippe, Sainctes ſhould not be Adored, or called vppon. neither call vppon them, ne yet acknowledge them to be in Heauen, as our interceſſors or mediators to God. For God ſuffiſeth vs, & our onely Mediatour Ieſus Chriſte, wherefore we geue not to any other the honor due to God, and his Sonne, becauſe he hath plainely ſaide: I will not geue my glorie Eſay. 43. Act. 4. vnto an other. And Peter teacheth: Amonge men there is geuē none other name vnder Heauen, wherby we muſt be ſaued, but the name of Chriſte, in whome truely whoſoeuer deliteth and taketh pleaſure, they ſéeke nothinge without his helpe.

How be it, we contemne not the Sainctes, nor thinke of them as we doo VVhat honour is to be giuen to Sainctes. of the common people, for we acknowledge them to be the liuely Images of Chriſte, the louers of God, who haue ouercome the fleſhe & the worlde with glory, we loue them therefore as our bretherne, and honour them alſo, but not with godly honour, but haue them in honorable eſtimatiō, and geue them their due and iuſt prayſe, we imitate alſo their good ſteppes, for we moſte earneſtly deſire and wiſhe, that we, beinge folowers of their faith and vertues, may be made with thē partakers of eternall life, and maye dwell together with God for euer. In this behalfe we like the ſentence of S. Auguſtine of true Religion, ſayinge: Let vs not thinke it any Religion to woorſhippe dead men. Yf they haue liued godly, they are not thought to be ſuche, as require of vs that honour, but rather ſuche, as would haue vs to woorſhippe God, and reioyce when the eies of our harte be opened throughe his mercie (wherby we are made felowſeruantes of their rewarde). They are therefore to be honored for imitation, not to be adored for Religion. Much leſſe doo we beleue, yt the Reliques of Sainctes are Reliques of Sainctes. to be woorſhipped. The holy Sainctes in olde time thought that they had ſufficiently honored the dead, if they had Honoringe the dead. honeſtly, and comely committed their Reliques to the earth, whē their ſoules were aſcended into Heauen. And they eſtéemed the vertues, learninge, and faithe of their forefathers to be moſte precious reliques of all other: whiche giftes of God, as they extolled when they prayſed the dead, ſo they indeuored to expreſſe in their owne déedes, while they liued here on the earth.

The ſelfe ſame olde auncient holy men To ſvveare by the name of God onely. Deut. 10. Exod. 23. ſwoore not but by the name of the onely God Iehouah, according to his law, by the whiche lawe as it is forbidde to ſweare by the name of ſtraūge Gods, ſo we take no ſolemne Othes required in the Sainctes name, we reiecte therfore in all theſe poinctes the doctrine, that attributeth to to muche honour to the Sainctes whiche be in Heauen.

Of Gods Prouidence. Cap 6.

WE beleue that all thinges in All thinges are gouerned by God his Prouidence. Heauen, in Earth, and all his creatures are preſerued, and gouerned by the Prouidence of this wiſe, eternall, and omnipotent God. For Dauid teſtifieth, ſaying: The Lord is high aboue all nations, and his glorie aboue the Heauēs, who is like vnto the Lorde our God that hath his dwellinge Pſalm. 113. on high, who abaſeth himſelfe to beholde thinges in Heauen, & in earth? Againe he ſaieth: Thou haſt foreſéene all my waies, for there is not a woorde in my tounge, but lo, thou knoweſt it Pſalm. 139. wholly, O Lorde. Paule alſo witneſſeth, in him we liue, moue, and haue Act. 17. our beinge. Rom. II. Of him, and thorowe him, and for him are all thinges: Moſt truely therfore, and according to the Scriptures, hath Auguſtine in his booke De agone Chriſti. Cap. 8. pronoū ced: The Lorde ſayde, are not two ſparowes ſolde for a farthinge? and one of them ſhall not lighte on the grounde without your father: By which woords Rom. 10. he woulde declare vnto vs, that euen that, whiche men thinke moſte vile, is gouerned by the omnipotent powre of the Lorde. For ſo ſpeaketh the trueth himſelfe, the fowles of the ayre are fedde by him, and the Lilies of the Mat. 6. fielde were clothed of him, and the heares of oure head are numbred. Wée condemne therefore Epicures, Hereſies. Epicures. whiche denie the Prouidence of God, and al thoſe, which blaſphemouſly ſay, that God is occupied about the whéeles of Heauen, and neither ſeeth, nor yet careth for vs and our matters. Dauid alſo the kingly Prophete accuſeth thē, ſayinge: Lorde howe longe ſhall the Pſalm. 94. wicked triumphe? They ſay, the Lorde ſhall not ſée, neither will the God of Iacob regarde it. Vnderſtande ye vnwiſe amonge the people, and ye fooles when will ye be wiſe? he that planted the eare ſhall he not heare? or he that formed the eye ſhall he not ſée? How be it we diſpiſe not the meanes, as vnprofitable, whereby the diuine prouidence VVe ought not to diſpiſe lavvfull meanes to bringe thinges to paſſe. woorketh, but we teach that we ſhould ſo farrefoorth vſe them, as they are cō mended vnto vs in Gods woorde.

Wherefore we diſalowe theyr raſhe woordes, whiche ſaye: If all thinges be gouerned by the woorde of God, doubtles, our indeuours and ſtudies be in Obiection. vaine, it ſhall ſuffiſe if we committe al thinges to the gouernaunce of Gods prouidence, neither is there cauſe why we ſhoulde be more carefull for any matter, or doo any thinge els. For although Solution. Paule did acknowledge, that he ſayled by ye prouidence of God, who ſaide to him: Thou muſte beare witneſſe of me at Rome alſo: who more Act. 23. ouer promiſed, ſayinge: No man ſhall be loſte, neither ſhal there an heare fal Act. 27. from the head of any of you, yet notwithſtandinge, the ſelfe ſame Paule auouched to the Centurion and Souldiers, except theſe abide in the ſhippe, ye can not be ſaued. For God whiche hath appoincted an ende for euery Note. thing, euen he hath ordeined alſo both the beginninge and meanes, by the whiche he may come to the ende. The Ethnickes aſcribe the gouernment of To fortune vve ought not to attribute thinges. Iam. 4. thinges to blinde Fortune, and vncertaine chaunce, but S. Iames will not haue vs ſay, to daye or to morowe we will goo into ſuche a Citie, & continue there a yere, and bie and ſell and gette gaine, but addeth, for that we ought to ſaye, if the Lorde will, & if we liue, we wil doo this or that: And Auguſtine ſhoweth in. 148. Pſal. all thinges in the worlde, which vaine men thinke to be done by chaunce, are not done but by Goddes woorde, becauſe they are not brought to paſſe without his cōmaundement: So it ſemed that it was done by chaunce or fortune, that Saull ſéeking his fathers Aſſes, ſhould light vpō the Prophets Samuell. But God ſaid 1. Sam. 9. before the Prophet. To morowe I will ſende to thée a man of the tribe of Beniamin, &c.

Of the Creation of all thinges, of Angels, of the Deuell, and of Man. Cap. 7.

THis good & omnipotent God hath God made all thinges. created by his eternall woorde al thinges both viſible & vnuiſible, and preſerueth thē by his euerlaſtinge ſpirite: as Dauid witneſſeth, ſayinge: By the woorde of God the heauēs were made, and all the hoſte of them by the Pſal. 33. breath of his mouth: all thinges that God made were very good, created for the profite and vſe of Man: We affirme that al thoſe things did procéede of one beginnyng onely. We condemne therfore the Manicheis & Marcionites, who impiouſly forged twoo ſubſtances or Manicheis, & Marcionites. natures, the one good, the other euill, alſo two beginninges, and two Gods contrary to them ſelues, a good, and a badde. Angels and men, doo excell al other Creatures: The holy Scripture pronounceth of Angels, that God maketh Pſalm. 104. Angels. the ſpirites his meſſengers, and a flaming fire his Miniſters, alſo Heb. 1. Are they not all miniſtringe ſpirites ſent foorth to miniſter for their ſakes, whiche ſhal be heires of ſaluation? Our Lorde Ieſus Chriſte himſelfe teſtifieth of the Diuell. Ioh. 8. He hath bene a The Diuell. murtherer from the beginninge, and abode not in the truth, becauſe there is no trueth in him, when he ſpeaketh a lie, then ſpeaketh he of his owne: For he is a lier, and the father thereof. We teache therefore, that ſome Angels did continewe in their obedience, & are appointed to the faithful ſeruice of God, and Man, and that other ſome fell, of their owne accorde, and beinge caſte downe headlong into eternall deſtruction are become the enemies of al goodneſſe, and of the faithfull. Now concerninge Man, the Scripture ſayeth: Of man. That at the firſt, he was created good, Gen. 2. according to the Image and likenes of God, that God placed him in Paradiſe, makinge all thinges ſubiecte to him, whiche thinge Dauid dothe gloriouſly ſet foorth. 8. Pſalm. He gaue him alſo a wife, & bleſſed them both, we ſaye that man cōſiſteth of two diuerſe Subſtances, comprehended in one perſon, of the ſoule (whiche is immortall, for beynge ſeperated frō the bodie, it neither ſléepeth, nor dieth) and of the bodie, which is mortall, but ſhal, notwithſtandinge his mortalitie, in the latter daye of Iudgement, be raiſed from the dead, to the ende yt euer after, the whole man, both bodie and ſoule, maye remaine alwaies either in life or death. We condemne Hereſies. al them which ieſt at, or by ſubtill diſputacions call in doubte the immortalitie of the ſoule, or that affirme the ſoule to ſléepe, or to be a parte of God. To be ſhorte, we cōdemne all the opinions of al thoſe, whoſoeuer thinke of Creation, of Angels, of Deuels, and of man, contrary to the doctrine, which is taught vs by the holy Scriptures, in the Apoſtolike Churche of Chriſte.

Of the fall of Man, of Sinne, and of the cauſe of Sinne. Cap. 8.

MAn was at the beginninge created The fall of Man. of God, after his Image, in righteouſnes, and true holines, good, and vertuous: but by the intiſement of the Serpent, and thorowe his owne defaulte, he fell from goodneſſe & righteouſnes, and was made a bonde-ſlaue to ſinne, death, & ſundry calamities. Such as he became after his fall, ſuch are all thei which be his ofſpring, ſubiect I meane, to ſinne, to death, and diuerſe miſeries. We vnderſtande by ſinne, that naturall corruptiō of manderiued VVhat ſinne is. or ſpronge from thoſe our firſt parentes to vs all, wherwith we being drowned in wicked concupiſcence, geuen to no good, but prone to all miſchiefe, ful of naughtineſſe, diſtruſt, cō tempte, and hatred of God, are able of our ſelues to doo, no not ſo muche as to thinke any good: Moreouer increaſinge in yeeres, offendinge by wicked thoughtes, woordes and déedes againſt Mat. 17. the lawe of God, we bringe foorth corrupt fruite méete for ſo corrupte a trée, by reaſō wherof thorow our owne defaute, being ſubiect to Gods wrath, we ſtande in daunger of iuſt puniſhment, and ſhould in déede vtterly haue bene reiected of God, had not Chriſt our deliuerer brought, & reconciled vs to him againe. By death therfore we vnderſtande, not onely bodely death (wherof VVhat death is. we muſt alſo ones faſt, for our ſinnes) but alſo continuall puniſhment due for our ſinne, and corruption: For the Apoſtle ſayeth, We were dead in ſinne, Ephe. 2. & were by nature the childrē of wrath, euen as other were, but God, who is riche in mercy, when we were dead through ſinne, reuiued vs with Chriſt. Likewiſe, Rom. 5. By one man ſinne Rom. 5. entred into the worlde, and death by ſinne, and ſo death went ouer all men, for as much as all men haue ſinned.

We acknowledge therefore, that Originall ſinne. there is in al men Original ſinne. We confeſſe that all other ſinnes, whiche come of it, be both in name and in very déede ſinnes, by what name ſo euer they be called, either mortall ſinne, or Actuall ſinne. Mar. 3. veniall, or that ſinne whiche is named the ſinne againſt ye holy Ghoſt, whiche ſhal neuer be forgeuen: We cōfeſſe alſo that al ſinnes be not equal, but ſome 1. Io. 5. more heynous, then other ſome, (although they ſpring out of one foūtaine of corruptiō and incredulitie,) that accordyng to ye Lord his ſaying, it ſhould Mat. 10. 11. be eaſier for them of the lāde of Zodom in the day of iudgement, then for that citie which deſpiſeth the glad tidinges of the Goſpell. We condemne therfore alſo thoſe, which haue taught contrary doctrine to this: Eſpecially Pelagius & all Pelagians, with the Iouianiſtes, who as the Stoyckes doo, make all ſinnes alike. We thinke in all poinctes touchinge this matter as S. Auguſtine doth, who gathered out of the Scripture, and defended by them, this doctrine. Furthermore we condemne Florinus, and Blaſtus, againſte whome Ireneus wrote: alſo we condemne thoſe, that make God the author of ſinne, for it is God is not the author of Sinne. plainely writen, thou art not the God, whiche wouldeſt iniquitie, thou hateſt Pſalm. 5. all them that woorke miſchiefe, & wilt deſtroy all thoſe, that ſpeake lies. Againe, Ioh. 8. When the Diuell ſpeaketh a lie, thē ſpeaketh he of his owne, for he is a lier and the Father of lies, but in our ſelues alſo there is vice inough, ſo that there is no néede yt God ſhould powre into vs a newe kinde of wickedneſſe, or more iniquitie. Wherfore, when God is ſayde in the Scripture, Obiection. to harden, to make blinde, to geue ouer in a reprobrate ſence, it is to be vnderſtode, that God ſo doth by rightuous iudgement, as a iudge, and iuſte Solut. reuenger. To conclude, as oft as God in the Scripture is ſaide to doo, or ſemeth to doo any euell, it is not meant, that man doth no euell of himſelfe, but it is ſignified, that God ſuffereth euill to be done, and letteth or hindereth it not, by his iuſte iudgement, although he might haue ſtayed it, if he would, or elſe we may aunſwere, that God turneth the ſinne of man, to a good vſe, as he did the ſinnes of Ioſephes brethern: or els we may ſay that God ruleth and bridleth ſinne, leaſt it burſt foorth and raunge further, then it is méete. S. Auguſtine in his Enchiridion writeth after a wonderfull and vnſpeakeable ſorte, that is not done without Gods will, whiche is done, notwithſtāding, contrary to his will, for it ſhoulde not be done, if he woulde not ſuffer it to be done, neyther doubtles doth he permit it vnwillingly or by force, but willingly: Neither woulde he, beynge ſo good a God, ſuffer any thinge to be euell done, except, beinge omnipotent alſo, he coulde turne the euell to good. thus much Auguſtine. Other queſtiōs, Curious queſtions. whether God woulde that Adā ſhould fall, or whether he cōpelled him to fall, or why he ſtaied him not from falling, and ſuch like, we compte to curious to be diſcuſſed, excepte perhaps the wickedneſſe of Heretikes or ſome importunate men, enforce vs to declare theſe things out of the woorde of God, as oft times godly doctours of the Churche haue done. For we know that the lord Reg. 2. did forbidde man to take of the forbidden fruite, and that he puniſhed the breach of his commaundement. Neither are we ignorant that thoſe things whiche are done, are not euell, in reſpecte of Gods Prouidence, will, and power, but in reſpect of Sathan, & our will, whiche rebelleth againſte Gods will.

Of free will, and of the ſtrength or force of Man. Cap. 9.

WE teach in this controuerſie, (whiche hath alwaies bredds much cōtention in ye Church) 〈◊〉 . that the condition or ſtate of man is thrée waies to be cōſidered. Firſt, what The ſtate of man before his fal. mā was before his fall, that is to wit, that he was righteous, and had freewil to continue in goodnes, or decline to il, howbeit, he chooſe to doo wickedly, whereby he intangled himſelfe and all mankinde in the ſnares of ſinne and death, as it is before declared: Secondarily we muſte conſider in what caſe VVhat mā vvas, after his fall. man was after his fall, he was not bereſt of his vnderſtādyng, his will was not taken frō him, & he cleane chaūged into a ſtone or a blocke, yet thoſe giftes were ſo altered & diminiſhed in him, that they were not ſo excellent, or able to doo ſo much, as they were before his fall. For his knowledge was darkned, his will was made bonde, whereas before it was frée: for nowe it ſerueth ſinne not vnwillingly, but willingly, for it is called Will, & not Will, therfore as touching wickedneſſe or ſinne, Man dothe euill not by cōpulſion but of his ovvne accorde. Man hath freevvill to euill. man not cōpelled either of God, or the Diuell, but of his owne motion, doth euell, and in this behalfe hath fréewill, to doo miſchiefe. Whereas we ſée it full oft come to paſſe, that God hindereth the wicked enterpriſes and councels of man, that he hath not his purpoſe, we muſt not therby gether, that he taketh from man the libertie he hath to doo euell, but that he preuenteth him, by his might and power, of that intēt, whiche God diſapointeth mans deuiſes. otherwiſe man had fréely determined to doo, as Ioſephs brothern did by their owne fréewill apointe to diſpatche Ioſeph out of his life, howbeit they could not doo it, becauſe God had otherwiſe by his councell determined.

As touchinge goodnes and vertue, mans knowledge doth not as of it ſelf Man cānot doo good of himſelf. iudge well of diuine matters. For the Scriptures writen by the Euangeliſt and Apoſtles, require of euery one of vs, whiche would be ſaued, to be borne anewe. So that the former birth by Adam, dothe nothinge profite vs to obtaine ſaluation. Paule ſaieth: The naturall 1. Cor. 2. man perceaueth not the thinges of the ſpirit of God. And in the. 2. Cor. 3. He denieth that we are ſufficient of our ſelues to thinke any thinge, as of our ſelues, but our ſufficiēcie is of God. It is manifeſt that the minde and vnderſtanding guideth the will but if the guide be blinde, it is euidēt how farre will wandereth: Wherefore man (not yet being regenerated) hath no fréewil to doo good, no ſtrength to bringe any good thinge to paſſe. The Lorde in the Goſpel affirmeth: Verily, verily, I ſay Ioh. . vnto you, that euery one that committeth ſinne, is the ſeruaunte of ſinne. And Paule the Apoſtle writeth: The Rom. 8. wiſdome of the fleſh is enmitie againſt God, for it is not ſubiect to the lawe of God, neither indéede cā it be. Furthermore man, after his fall, had muche knowledge of earthly thinges. For God of his mercy, lefte him witte, but much differing from that which he had before his fall. God biddeth man ſharpen his wittes, and God himſelfe increaſeth his giftes in man. It is manifeſt Knovvledge in all ſciences is Gods gifte. how litell or nothing we profite in any arte, without the bleſſing of God. Truely the Scripture witneſſeth, that all ſciences come of him, yea euen the Ethnickes aſcribed the firſt beginninge of artes to yt Gods, as inuētors therof.

Laſt of all we muſt cōſider, whether they, which are regenerated, haue fréewill, The ſtrēgth of men regenerate, and after vvhat ſorte they haue freevvill, and after what ſorte they haue it. In regeneration the minde is inſpired with the holy ſpirite, to vnderſtād and know the ſecretes & will of God. And the will is not onely chaūged by Gods Spirite, but is made of habilitie alſo of her owne accorde to be willing, and able to doo good. Except we graunt this, Rom. 8. we ſhall denie Chriſtian libertie, and ſhal bring in, the bondage of the lawe. The Prophet Ieremie ſpeaketh thus: in the perſon of God, I will putte my Ierem. 31. lawe in their mindes and write it in there hartes. The Lorde alſo ſayeth Ezech. 36. Ioh. 8. in the Goſpell: If the Sonne of God ſhall make you frée, ye ſhal be frée in déede: And Paule to the Philippians. 1. Vnto you it is giuen for Chriſte, that not onely ye ſhoulde beleue in him, but alſo ſuffer for his ſake: And againe, I am perſwaded that he whiche hath begonne this good woorke in you, will performe it vntill the daye of Ieſus Chriſte. Alſo Philip. 2. It is God whiche woorketh in you bothe the will and the déede. Here notwithſtanding twoo thinges are to be obſerued: Firſt that thoſe whiche be regenerated in electiō, Tvvoo thinges to be noted. and doo good, both not onely paſſiuely, but alſo actiuely, for they be driuen of God to doo that whiche they doo. Wherfore Auguſtine doth wel alledge ye God is called our helper, nowe none can be helped, except he take in hande ſomthinge. The Manicheis ſpoyled mā The Manicheis madnes. of all action, & made him as a ſtone or blocke: Secondarily we muſt note that an infirmitie and ſeblenes remayneth in them which be regenerated. In ſeinge Freevvill in them that be regenerate, is feble and very vveake. that ſinne dwelleth in them, and the fleſh (although thei be borne a new) ſtriueth againſt the ſpirite, as longe as they liue, thei doo not altogether without comberaunce bringe that to paſſe, which they determined, theſe thinges are confirmed by the Apoſtle Rom. 7. Gal. 5. Therefore weake is our frée will by reaſon of the dregges of old Adam, and the naturall corruption of maner, ſtickinge faſte in vs to our liues ende. Howbeit, ſeinge that the ſtrēgth of the fleſhe & reliques of the olde man be not ſo ſtronge, & of ſuch puiſance as vtterly to ſuppreſſe & conquere the woorking of the ſpirit, therfore the faithful are ſaid Note. to be frée, yet ſo that they acknowledge their infirmitie & weakeneſſe, without booſtinge & bragginge of their frée will. For 〈◊〉 faithfull ought alwaies to kéepe in minde that ſaying, which ſo oftē S. Auguſtine repeteth out of the Apoſtle: what haſte thou, that thou diddeſt not receaue? & if thou haſt receaued it why haſteſt thou, as though thou receauedſt it not? Moreouer yt thing commeth not ſtraight waye to paſſe, whiche he appointed. The ſucceſſe of thinges is in Gods hande. Rom. 1. In outvvard thinges all men haue freevvill. For yt ſucceſſe of thinges is in Gods hands. Whereupon Paule deſireth the Lorde to proſper his iourney, euen for this cauſe, then our frewill is but a weake frewill: Howbeit no man denieth, but that men regenerate and not regenerate, haue fréewill in outwarde things: for man hath his conſtitution as other liuing creatures haue, that he will doo one thing, and will not doo an other thinge, ſo he may ſpeake, or holde his peace, goe out of the houſe, or tarie within doores. Yet here the power of God is alway to be marked, whiche brought to paſſe, that Balaam Num. 4. coulde not goe thether, whether he woulde, neither Zacharie returninge Luc. 1. out of the Temple, could ſpeake, as he had a good will to doo. We condemne Hereſies. in this behalfe the Manicheis, who denied that frewill was to a good mā the beginninge of euill. We condēne alſo the Pelagians, who affirme that an euill man hath frewill inough to kéepe a good commaundement: both of them are reproued by the holy Scripture, whiche ſaieth againſte the Manicheis: God made man righteous and good: againſt the Pelagians. If the Sonne of God ſhal make you frée, you ſhal be frée in déede.

Of Gods predeſtination, and election of his Sainctes. Cap. 10.

GOd hath frō the beginninge predeſtinated God choſeth freely of his grace or choſen fréely, and of his mere grace, for no reſpecte that is in men, the Sainctes, whom he will haue ſaued, for Chriſtes ſake, accordinge to the Apoſtles ſayinge: God Epheſ. 1. hath choſen vs in him, before the foundation of the worlde: And againe, who 2. Tim. 1. hath ſaued vs & called vs with an holy callyng, not according to our woorkes, but according to his owne determinate councell, and grace whiche was geuen to vs, thorow Chriſt Ieſus, before the worlde was created, but is now made manifeſt, by the appearinge of our ſauiour Ieſu Chriſte. Wherefore not without a meanes, although not for VVe are choſen or predeſtinated for Chriſte his ſake. our merites, but in Chriſte & for Chriſt God hath chooſen vs, ſo that they, whiche are nowe ingraffed in Chriſte by faithe, be alſo elected, and they be reprobrate or caſte awaies whiche are without Chriſte. Agreable to the ſayinge of the Apoſtle: Proue your ſelues, whether ye are in the faithe, knowe 2. Cor. 13. you not your ownſelues? how that Ieſus Chriſte is in you, excepte ye be reprobates? To conclude, the Sainctes are chooſen in Chriſte by God to a certaine To vvhat ende vve are choſen. Epheſ. 1. ende, whiche the Apoſtle declareth, ſayinge: He hath chooſen vs in him, that we ſhould be holy, and without blame before him in loue, who hath predeſtinated vs to be adopted thorow Ieſus Chriſte vnto himſelfe, according to the good pleaſure of his will, to the praiſe of the glory of his grace. And albeit God knoweth who be his, and in a certaine place mencion be made of the VVe ſhould hope the beſt of euery man. ſmall number of the elect, yet we muſt hope well of all, not raſhely iudgynge any mā to be a reprobrate. Paule ſaith. I thanke my God for you all (he ſpeaketh Philip. 1. of the whole Churche of the Philippians) becauſe of the felowſhippe, whiche ye haue in the Goſpell, beinge perſwaded, that he, whiche hath begon this good woorke in you wil perfourme it vntill the day of Ieſus Chriſte, as it becommeth me ſo to Iudge of you all. And when the Lord was demaunded, whether there were fewe in number VVhether fevve be choſen. that ſhoulde be ſaued, he aunſwered not, that a fewe, or many ſhoulde be ſaued, or damned, but rather exhorted euery manne to labour, that he mighte enter in throughe the ſtrayte Luc. 13. gate: as though he had ſaide, it is not your parte ſo curiouſly to enquire of theſe thinges, but rather to endeuer that by the right way ye may enter into Heauen.

Wherefore we allow not their wicked Obiectiō. talke, which prattle, that a few are choſen, and ſéeinge I am not certaine, whether I be any of that ſmal nūber or not, I will take my pleaſure. Neither thoſe, that ſaye: If I be predeſtinate or electe of God, nothyng: ſhall hinder me from the Saluatiō, alreadie certainely appointed for me, whatſoeuer I doo, for if I be one of ye reprobrate, no faith, no repentaunce ſhall helpe me, ſeyng that Gods determinate ſentence can not be chaunged, and therfore all teachinges Solution. and admonitiōs are vnprofitable: that ſayinge of the Apoſtle maketh againſt 2. Tim. 2. Admonitions are not in vaine. them. The ſeruaunt of the Lorde muſt be apt to teache, inſtructing them with méekenes that are contrary minded, prouinge if God at any time will geue them repentaūce, that they may know the trueth, and that they may come to amēdment out of the ſnare of the Deuill, which are taken of him, at his wil. But Auguſtine in his booke intituled De bono perſeuerantiae. Cap. 14. and ye reſidue folowyng doth ſhew, that both muſt be preached, not onely the grace of frée election, and predeſtination, but alſo holſome admonitiōs. We diſalow therfore thoſe, which demaunde without Chriſte, whether they be elected from the beginninge, and what God determined of them before the worlde was made, for thou muſte heare the preaching of the Goſpell and beleue it, VVhether vve be elect. and muſte vndoubtedly thinke, if thou beleue and be in Chriſt, that thou arte one of the electe. For the father hath opened to vs by Chriſt, (as euen now I declared) out of the Apoſtle. ij. Tim. j. the eternall ſentence of his predeſtinacion. Wee ought therefore to teache, and to conſider aboue all other thynges, how muche loue our heauenly father, hath reueled to vs thorow Chriſt: We muſt heare what the lord hymſelf daiely ſaieth to vs in his Goſpell, and marcke howe he calleth vs, ſaiyng: Come vnto me all ye that labour, and Math. xj. are heauie laden, and I will refreſhe you. So God loued the worlde, that he gaue his onely begotten ſonne for the worlde, to the ende, that all, whiche beleue Ihon. iij. in hym ſhould not periſhe, but haue life euerlaſting. Alſo Math. xviij. It is not my fathers will, that any of theſe little ones ſhould periſhe. Lette Chriſt therefore be our glaſſe, wherein wee maie beholde our predeſtinacion, wée ſhall haue a teſtimonie plaine and ſure inough, that wée are writtē in the booke of life, if wee take parte with Chriſte, and if he be ours, and we his, knit together with the bondes of true faith, when we be tempted about predeſtinacion Temptatiōs about Predeſtination. (then the whiche temptacion; there is ſcaſe any more daungerous) let it be our comforte, that Gods promiſes are generall to the faithfull, ſaiyng: Aſke and ye ſhal receiue, euery man that aſketh, receiueth. And to cō clude; Luke. xi. lette vs reioyce, that with the whole churche of God, wee praie; Our father whiche art in heauen. &c. That we are alſo by Baptiſme, ingraffed in Chriſtes bodie, and fedde in the church oftimes with his fleſh and blood, to the obtainyng of life euerlaſtyng. With theſe comfortes we being ſtrēgthened; are willed by Paule, to worke our ſaluacion, with feare and tremblyng.

Of Ieſus Christ true God, and perfecte man, the onely ſauiour of the worlde. Chap. 11.

WE beleue and teache, that the ſonne of God our lorde Ieſus Chriſt is true God. Chriſte from the beginnyng, was predeſtinate of his father, to bee the ſauiour of the worlde, and that he was begotte not onely, when he tooke fleſhe of the virgine Marie, and before the foundaciō of the worlde was laied, but euen before all eternitie, and that of his Father, after an vnſpeakeable ſort. For Eſay ſaith. xxxv. What man ſhall declare his generaciō. And Mich. v. His goyng forthe hath been frō the beginnyng, and frō euerlaſtyng. And Ihon in the Goſpell. Cha. j. In the beginnyng was the worde, & the worde was with God, and that woorde was GOD. &c. Therefore the Sonne, touchyng his diuinitie, is coequall, and of one ſubſtaunce with the Father, true God, not by name or adoption, or any dignitie onely, but in ſubſtaunce, and nature, as Ihon the Apoſtle ſaieth. 1. Ioh. 5. This is the true God, and life euerlaſting, and Paule Heb. j. He hath made his ſonne heire of all thynges, by whō he made the worlde, beyng the brightneſſe of the glorie, and the ingraued forme of his perſone, and bearyng vp all thynges by his mightie worde: for in the Goſpell the Lorde hymſelf hath ſaid: Glorifie thou me, O father, with 〈1 page duplicate〉 〈1 page duplicate〉 thine owne ſelf, with the glorie which Ihon. xvii. I had with thee before the world was. It is written. Ihō. v. That the Iewes ſought to kill Chriſt, bicauſe he called God his father, making himſelf equal with God: we deteſte therefore the impious doctrine of Arrius, and al the Arians Hereſies. againſte the ſoonne of God, but chieflie the blaſphemies of Michaell Seruetus a Spaniarde, and all that take his parte, whiche blaſphemies againſt the ſonne of God, Satan by thē hath, as it were, brought from helle, and moſte impudentlie and impiouſly doeth ſowe abrode in the worlde. Wee beleue alſo & teache, that the ſelf ſame Chriſt being true man had fleſhe alſo. eternall ſoonne of the eternall God, was made the ſoonne of manne alſo, of the ſede of Abraham and Dauid, not by carnall copulation (as Hebion ſaid) but conceiued moſte purely of the holy ghoſte, and borne of Marie, who notwithſtandyng continued a virgine, as The virgin Marie. Math. i. Ihon. i. Hebre, ii. the ſtorie of the Goſpell, diligently ſetteth out vnto vs: and Paule ſaieth, he choſe not Angels, but the ſeede of Abraham. Ihon the Apoſtle, likewiſe ſaith: He that beleueth not, that Ieſus Chriſt came in the fleſh, is not of God. The fleſhe therfore of Chriſt was neither fantaſticall, nor broughte downe from heauen, as Valentine and Martion dreamed. Furthermore, our lorde Ieſus Chriſte, had a ſoule, not voide of ſēce & reaſō, as Appollinaris thought, Ieſus Chriſt had a ſoule indued with reaſon. neither had he fleſhe without a ſoule, as Eunomius taughte, but a ſoule indeed with reaſon, and fleſhe with all her ſenſes: by the whiche ſenſes he felt and ſuffered true & vnfained tormentes & griefes, at the time of his paſſion Mat. xxvi. as he hymſelf ſaied: My ſoule is verie heauie euen to the death: and in Ihon the .xij. Now my ſoule is troubled. &c.

Wee acknowledge therefore twoo Twoo natures in Chriſt. natures, a diuine, and humane in our one Lorde Ieſus Chriſte, and further ſaie, that thei bee ioyned or knitte together, not confounded or mixte, but rather that the propertie of their natures remain ſafe in one perſone, vnited or ioyned together, for that wee worſhippe one Chriſte our Lorde, and not twoo: I ſaie one, true GOD, and true man, as touchyng his diuine nature, of like ſubſtaunce with his father: as Heb. 4. touchyng his humanitie, of like ſubſtaunce with vs menne, and like in all poinctes, exceptyng ſynne. For as wée doe abhorre from the Neſtorians opinion, Hereſies. makyng twoo of one Chriſt, and breakyng the vnitie of his perſone, ſo we willynglie deteſte the madneſſe of Eutiches, and Molothelites, or Monophiſtices, who deny the propertie of his humain nature. Neither doe we teach, that Chriſte his diuine nature did ſuffer, Chriſt his diuine nature ſuffred not, neither is his humaine nature euery where. or that he as touchyng his humain nature, remaineth to this daie on the yearth, or that his humanitie is euery where: neither do we thinke or teach, that Chriſte had no true bodie, after it was glorified, or that then it was deified, and ſo deified, that it kept not the properties of a bodie and ſoule, or that it was chaunged all together into a diuine nature, and begā to be onely one ſubſtaunce. Wherefore we allowe not the fonde fooliſhe quirkes of Schuenkfeldius, Hereſies. and ſuche like ſubtile diſputers, nor their intricate, obſcure reaſonyng of this matter, wherein thei agree not emong them ſelues. Further more, we beleue, that our Lorde Ieſus Chriſte ſuffered and died in deede, for vs in the fleſhe, as Peter ſaieth. Wee 1. Pet. 4. Chriſte touching his humanitie ſuffred in deede. deteſte therefore the Iacobits, and the Turkes moſte impious madnes, who abhorre the paſſion of Chriſte. In the meane while wee denye not, but that the Lorde of glorie, according to Paules woordes, was crucified for vs. For 1. Cor. 2. deuoutlie and reuerentlie wee reade, and vſe the cōmon propertie of ſpeach drawen out of the ſcriptures, and vſed of all the olde writers, in expoundyng and recōcilyng the places of the ſcriptures, whiche ſeme to diſagree. Wee beleue and teache, that the ſame our Lorde Ieſus Chriſte, did riſe from the dedde in the ſelf ſame true fleſhe, in the whiche he was crucified and died, and Chriſte his reſurrection. that he raiſed not vp an other bodie, in ſteede of that whiche was buried, nor that he became a ſpirite, whereas before he was fleſhe, but that he kept ſtil his true bodie. Therfore, when his diſciples thought that thei ſawe the ſpirite of the Lorde, he ſhewed theim his Luke. xxiiii. handes and feete, pearſed with nailes, and raſed with woūdes, addyng theſe woordes: beholde my handes and my feete, that it is I my ſelf, handle me, and ſee, for a ſpirite hath no fleſhe and bones, as ye ſee me haue.

In the ſelf ſame his fleſh we beleue, Chriſte his true aſcenciō into heauen. that our Lorde Ieſus Chriſte, did aſcende aboue all heauens that maie be ſéen, into the very higheſt heauen, that is to witte, the ſeate of God, and place of the bleſſed, where he ſitteth on the right hande of God the father: whiche The righte hande of god. right hande, although it ſignifie equall glorie and Maieſtie with God the father, yet it is taken for a certaine place alſo, whereof the Lorde ſpeaketh, ſaiyng, that he would go awaie, and prepare Ihon. xiiii. a place for his Diſciples. The Apoſtle Peter alſo witneſſeth, that the Actes. iii. heauens muſt containe Chriſte, vntill the tyme, that all thynges be reſtored. And he hymſelf ſhall come againe frō heauen to the Iudgemét, at ſuche time The cōming of Chriſt. as there ſhal be in the world moſt wickedneſſe: and Antichriſte (true religion being corrupted) ſhall ouerwhelme all with ſuperſticion and impietie, cruelly perſecutyng the churche, embruyng himſelf with the blood of God his ſainctes, and conſumyng their bodies with fire: then, then I ſaie, Chriſt will Actes. xvii. i. Theſ. iiii. Math. xiii. The Reſurrection of the dead. come to iudge the quicke & the dedde, to receiue his electe to his mercie, and to deſtroye Antichriſte. For the dedde ſhall riſe, and thei whiche are founde liuyng in that daie, ſhal be chaūged in the twinckelyng of an yie, and all the faithfull ſhal be caried vp into the ayre to meete Chriſte, and ſo from thence thei ſhall with him enter into a bleſſed place, where thei ſhall liue with hym worlde without ende: but infidels and impious perſones, ſhall deſcende with the Deuils into helle fire, there to bee i. Cor. xv. Math. xxv. burned for euer, and neuer to bee deliuered or releaſed of their tormentes.

We condemne therefore all, which Hereſies. deny the true reſurrection of the body, and thoſe, who with Ihō of Ieruſalem (againſt whom Ierome wrote) thinke not a right of glorified bodies: Wee condemne thoſe, who thought that the deuilles and all wicked men, ſhould at the length be ſaued, and haue an ende of their puniſhementes. For without exception the Lorde hath ſaied: Their fire is neuer quenched, & their worme dooeth neuer dye. Moreouer wee condemne Iewiſhe dreames, dreamyng that before the daie of Iudgements, there ſhal bee in the yearth a golden worlde, wherein the godlie (their wicked enemies beeyng oppreſſed) ſhall poſſeſſe the kyngdomes of the yearth. For we are farre otherwiſe taught in the Goſpell. Math. xxiiij. Luk. xxv. and xvij. Alſo in the doctrine of the Apoſtles. ij. Theſſ. ij. and. ij. Timo. iij. iiij. chapiters. Furthermore our Lorde by The frute of Chriſte his death and reſurrection. his death and paſſion, and by all thinges, whiche ſithens his incarnacion, he did and ſuffered for our ſakes, hath reconciled our heauenlie father to all Rom. 4. beleuers, hath purged by his ſacrifice our ſynne, hath vnarmed death, broken the ſtrength of condemnacion and Cor. 7. hell, hath by his reſurreccion from the dedde, reſtored vs to immortall life: for Io. 6. 11. he is our rightuouſneſſe, life, and reſurrection: to be ſhort, he is the fulnes, the perfection, and the diſcharge, the healthe, and moſte aboundant ſufficiencie Colloſ. 1. 2. of all the faithfull. For the Apoſtle ſaieth, ſo it pleaſed the father, that all fulnes ſhould dwell in hym, and in hym ye are made perfecte.

For we teache and beleue, that this That Chriſt is thouly ſauiour of the worlde. Ieſus Chriſte, our onely and eternall Lorde, is the ſauiour of all mankinde, and of all the worlde: in whō by faithe ſo many are ſaued, as were ſaued before the lawe, vnder the lawe, and duryng the tyme of the Goſpell, and all Ioh. 10. that ſhal bee ſaued before thende of the worlde. For the Lorde hymſelf ſaieth in the Goſpell, he that entereth not in by the dore into the ſhepefolde, but climeth Ioh. 8. vp an other waie, he is a theife & a robber: I am the doore of the ſhepe, Act. 4. 10. 15. Abraham ſaw my daie, and was glad: In like maner Peter the Apoſtle ſaith: There is ſaluaciō in none other, but in Ieſus Chriſte, neither is there emong mē, giuen any other name vnder heauen, whereby wee muſt be ſaued. We beleue therefore, that wee ſhal bee ſaued by the grace of God, euen as our fathers were, accordyng to Paule his ſaiyng, All our fathers did eate of the ſame ſpirituall meate, & did al drinke the ſame ſpirituall drinke. For thei all 1. Cor. 10. dranke of the ſpirituall rocke, that folowed thē, and the rocke was Chriſte. Therefore we read, that Ihon alſo writeth, Apoc. 15. that Chriſte was that Lambe, whiche was killed frō the beginnyng of the worlde: And that Ihō the Baptiſte witneſſed, that Chriſte is the lābe Ioh. 1. of God, whiche taketh awaie the ſynnes of the worlde: Wherefore we opē ly profeſſe and Preache, that Ieſus Chriſte is the onely redemer and ſauiour of the worlde, a Kyng and chiefe Prieſte, the true Meſſias, and he that was looked for, I meane, that holie bleſſed one, whom al the figures of the lawe, and Propheſies of the Prophetes, prefigured and promiſed. GOD hath fulfilled his promes, and hath ſēt hym to vs, ſo that wee oughte not to looke hereafter for any other, neither reſteth there any more now, but that wee giue all glorie to Chriſte, and beleue in him, contēting our ſelues with hym onely, deſpiſing and reiectyng all other helpes to obtain life euerlaſting. For they are fallen from grace and make Chriſt to die in vaine for them, Gal. v. whiche ſeeke ſaluation in any other thing, then in Chriſte alone.

Nowe in fewe woordes to ſpeake muche concerning this matter, whatſoeuer is decreed by the ſcriptures of the miſterie of our Lorde Ieſus Chriſt his incarnacion, and comprehended in the holy ſacramētes, and concluded in the firſt. iiij. moſte godly Synodes, holden The approued Credes of counſels. at Nice, Conſtantinople, Epheſus and Calcedon, whatſoeuer is conteined in the Crede of that bleſſed manne Athanaſius, or in the like, we beleue it with a ſincere hart, we frelie & plainly confeſſe with vnfained lippes, cōdemnyng all other opinions contrary to theim. Thus wee defende in all poinctes, the true and catholike Chriſtian faith, knowyng that in the fore named Credes, nothyng is contained, that is not agreable to the woorde of God, or plainlie and truely ſetteth not forthe the Chriſtian faithe.

Of God his lawe. Chap. 12.

WE teache that in the lawe of The lawe of God declareth his will. God, is declared to vs his will, what he would, and what he would not haue vs to doe, what is good and iuſte, what is euill and vniuſte. Therefore wée confeſſe, that it is a good and a holie lawe, Rom. 2. The lawe of nature. and that this lawe was bothe written with the finger of God, in the hartes of men, and is called the lawe of nature: and alſo that it was grauen with the finger of God, in the twoo Tables of The twoo Tables of Moyſes. Three kinde of lawes. Moiſes, and at large expounded in his bookes: we deuide it (for plaines ſake) into three partes: Whereof the firſt is the Morall lawe, whiche is conteined in the tenne commaundementes: The ſeconde is, the Ceremoniall Lawe, which intreateth of Ceremonies, and Exod. 20. Deute. v. worſhippyng of God: The third is, the Iudiciall Lawe, whiche conſiſteth in Ciuill matters.

Wee beleue, that in this Lawe of God, the will of God and all neceſſary God his law is perfect. preceptes for our whole life, is fullie taught: for otherwiſe God would not forbid to adde any thing to his lawe, or to take ought therfro. Neither would Deut. 4. 12. he haue had commaūded, to walke vprightly in this law, declinyng neither to the right, nor left hande. We teache alſo, that this Lawe is not geuen to man, to the ende he ſhould be iuſtified, why the lawe was gyuen. by the keepyng and obſeruyng it, but rather, that by the knowledge of the lawe, he might acknowledge his infirmitie; ſinne and condēnacion, and diſpaire of any helpe by his owne ſtrēgth might be conuerted to Chriſt, through faithe: For the Apoſtle ſaieth plainlie: The lawe cauſeth wrath: And Gal. iij. Ro. iii. iiii. By the law cometh knowledge of our ſynnes: For if there had been a lawe giuen, whiche could haue giuen life, ſurely rightuouſnes ſhould a been by the lawe: but the ſcripture concludeth all vnder ſynne, that the promes thorowe faithe in Ieſus Chriſte, ſhould be giuen to theim that beleue: wherefore the lawe was a ſchole maſter, to bring vs to Chriſte, that wée made bee made rightuous by faith. Neither could, nor yet any fleſh is able, to ſatiſfie the law Fleſhe cannot fulfill the lawe. of God, and to fulfill it, for the weakenes that is in our fleſhe, and ſtill remaineth in vs, euen to our laſte gaſpe. Againe the Apoſtle ſaieth, that whiche Roma. v. the law could not (bicauſe it was weakened by the fleſhe) that God performed, by ſendyng his owne ſoonne, in the forme of fleſhe, ſubiecte to ſynne. Therefore Chriſte is the perfection of Roma. x. the Lawe, and hath fulfilled it for vs: who, as he did beare the curſſe of the lawe, while he was made accurſed for our ſakes, ſo he maketh vs by faithe, Gala. v. partakers of his fulfillyng the Lawe, his rightuouſnes and obediēce beyng accepted, as though it were ours. In this reſpect therefore, the lawe of God In what reſpect the law of God is aboliſhed. is aboliſhed, in that it dooeth no more condemne vs, nor cauſe wrathe to fall vpon vs: For we are vnder grace, not vnder the lawe. Moreouer, Chriſt hath fulfilled all the figures of the Lawe, wherefore the ſhadowe ceaſſed, when the bodie came, for that now in Chriſt wee haue the truthe, and all fulneſſe. Notwithſtandyng, we dooe not therefore diſdain or diſpiſe the lawe, for we remember the woordes of the Lorde, ſaiyng: I came not to breake the lawe, Math. v. and the Prophettes, but to fulfill thē. We knowe that, in the law is ſhewed ſundrie kindes of vertues and vices, we are not ignoraunt, that if the lawe be expounded by the Goſpell, it is profitable to the churche, and therefore we affirme that the reading therof, ought not to bée baniſhed out of the churche: For although Moiſes face was couered with a Vele, yet the Apoſtle affirmeth that Vele, to be taken awaie and aboliſhed by Chriſte. Wee condemne all that the olde and newe heretikes Hereſies. haue taught, againſt the lawe of God.

Of the Goſpell of Ieſus Chriſte, of his promiſes. Of the ſpirite, and of the letter. Chapit. 13.

THe Goſpell doubtleſſe is cō trarie to the Lawe: for the lawe cauſeth wrathe, declareth the curſe, but the Goſpell preacheth grace, & bleſſyng. Ihō. i. Ihon. i. ſaieth, the lawe was giuen by Moiſes, Our forefathers had promiſes of the goſpell. but grace and truthe, ſprang by Ieſus Chriſt: Yet notwithſtāding it is moſte certain, that thei, who were before the lawe, and vnder the lawe, wer not altogether deſtitute of the Goſpell: For thei had maruelous large promiſes of the Goſpell, as theſe: The ſéede of the Gene. iii. Gene. xxii. Gene. xlix. Deut. xviii. Actes. iii. woman, ſhal breake the ſerpentes hed, and in thy féede ſhall all nacions bee bleſſed. The ſcepter ſhall not be taken awaie from Iudah, vntill Silo come: The Lorde ſhall raiſe vp a Prophette, from the middeſt of his brethren.

And ſurely wee acknowledge, that Two kindes of prounſes. our forefathers had two kindes of promiſes reueled to them, as wée haue to vs: Some were of yearthly matters, as are the promiſes of the land of Canaan, of victories, and ſuche as are to this daie made to vs, concernyng our daiely bread: Some other were then, and now alſo, be of heauenly and eternall thynges: that is to witte, of gods grace, of remiſſion of ſynnes, and life euerlaſting, by faithe in Ieſus Chriſt. Our forfathers had in like maner, not onely outward and yearthly, but alſo Spirituall and Celeſtiall promiſes in Chriſte: For of ſaluacion ſpeaketh Peter. i. Peter. i. The Prophetes haue inquired and ſearched, who propheſied of the grace, that ſhould come vnto vs. &c. Of this alſo the Apoſtle Paule writeth. Ro. i. The Goſpell of GOD was promiſed before by gods Prophetes, in the holie ſcriptures: Hereby then it is euidente, that the old fathers, were not quite deſtitute of all the Goſpell.

But although thei had the Goſpell What the goſpell properly is. after this ſorte, in the writynges of the Prophetes, wherby thei obtained ſaluacion in Chriſt by faithe: yet the goſpell is properly called, that glad and happie meſſage, by the whiche, firſt by Ihon Baptiſte, then by Ieſus Chriſte hymſelf our Lorde, afterwarde by his Apoſtles, and their ſucceſſours, it was preached to the worlde, that GOD had nowe performed that, whiche he promiſed from the beginnyng of the worlde, in ſendyng, or rather giuyng to vs his onely ſoonne, and in hym attonement with the father, forgiuenes of ſynne, all fulneſſe, and life euerlaſtyng. Therefore the Goſpell is truely called that hiſtorie, whiche is written of the fower Euangeliſtes, declaryng how theſe thinges were doen, and fulfilled of Chriſte, and what he taughte and did. And that thei, whiche beleue in him, haue all aboundaunce of grace: The preachyng and writing of the Apoſtles, wherein thei ſhewe vnto vs, how the ſonne of God is giuen to vs of his father, and in hym all life and ſaluacion, is in like maner truely ſaid, to be the doctrine of the Goſpell: So that euē to this daie (if it be ſincerely preached) it loſeth not ſo worthie a name.

The preaching of the goſpell, is called The ſpirite and the letter ii. Cor. iii. alſo by the apoſtle, the Spirit, & the ſeruice of the Spirit, becauſe that it is made of great efficacy, & liuely by faith in the eares, or rather in ye hartes of beleuers, by the holy ghoſt illuminating thē. For the letter, whiche is contrary to the ſpirit, doeth ſurely ſignifie euery outward thyng, but chiefly the doctrin of the lawe, whiche cauſeth wrathe to vnbeleuers, and prouoketh to ſynne, without the aide of the ſpirit, and faith woorkyng in their mindes: For the whiche cauſe, the Apoſtle calleth it alſo the miniſterie of death. For here vnto belōgeth that ſaiyng of his: the letter killeth, but the ſpirite quicekneth. The falſe Prophetes preached the goſpell corruptly, mingelyng the Lawe therewith, as though Chriſt could not The hereſies ſaue vs, without the lawe: Suche as ye Hebionites are ſaid to be, who ſprang of the heretike Hebeō: Suche wer the Nazareans, whiche were in olde tyme called Minei, whom euery one we cō demne: Preachyng the Goſpell purely, teachyng, that by the ſpirite alone, and not by the lawe, beleuers are iuſtified. But of this matter we will intreate hereafter more at large, in the title of Iuſtificacion.

And albeeit, the Preachyng of the Goſpell, compared with the Phariſes The doctrine of the Goſpel is not newe, but a moſte auncient doctrine. doctrine of the Lawe, ſéemed, when it was firſte preached by Chriſte, to bée a newe doctrine (whiche Hieremie alſo propheſied of the new Teſtament) yet in verie déede, it was not onely then and now is olde doctrine) as now adayes Papiſtes call it newe, comparyng it with their longe receiued doctrine) but alſo is the moſte auncient doctrine in the worlde: For God from the beginnyng, predeſtinated ſhe worlde to be ſaued by Chriſte: Whiche predeſtinacion, and eternall counſaile of his, he hath opened to the worlde, by the Goſpell: whereby it is manifeſte, that the Religion and doctrine of the Goſpell, is the eldeſt of all, that euer was, is, or ſhal be. Wherefore we ſaie, that all thei are fouly deceiued, and ſpeake vnſemelie of Gods euerlaſtyng counſaile, whiche affirme, that the Goſpell and this religion, is ſprong vp of late, and is a faithe ſcaſe thirtie yeres olde: In whō that ſaiyng of Eſay the Prophete Eſaie. v. is fulfilled: Wo be to them, that ſpeake good of euill, and euill of good: whiche put darkeneſſe from light, and light from darkeneſſe, and that putte bitter for ſwéete, and ſwéete for ſowre.

Of repentaunce, and the conuerſion of man. Chap. 14.

THe Goſpell hath ioigned vnto what repentaunce is. Luke. xxiiii it, the doctrine of Repentaūce: For ſo ſaied the Lorde: Repē pentaunce and remiſſion of ſynnes, muſte bée preached in my name, to all nacions. By repentaunce we vnderſtande, the amendement of the mynde, in the ſinfull man, prouoked therevnto by the preaching of the Goſpell, and inward woorkyng of the holie ghoſte, and receiued with true ſaithe, wherby the ſynner doeth ſtraite waie acknowledge his naturall corrupcion: and all his ſynnes reproued by the woorde of God, and beeyng hariely ſorie for the ſame, doeth not onely bewaile his iniquities, but beeyng aſhamed thereof, confeſſe theim, but alſo with diſdaine deteſte them, mindyng earneſtlie to amende, and alwaies indeuouryng to leade an innocent and vertuous life, as long as he liueth. And this aſſuredly Repentaunce is a true conuerſion from ſatan to God. is vnfained repentaunce, to wit, a true conuerſion to God and all goodneſſe, with a ſpedie departure from ſatan, and all euill. We alſo plainly affirme, that this repentaūce is the mere gifte of God, and not the worke of our Repentaunce is the gifte of God. ii. Cor. ii. ſtrengthe: For the Apoſtle biddeth a faithfull miniſter, diligētly to inſtruct theim, whiche reſiſte the truthe, aſſaiyng, if God at any tyme, will giue thē repentaunce, that thei maie knowe the truthe. Moreouer the ſynfull woman, mencioned in the Goſpell, (who waſſhed Chriſtes fete with her teares, and Peter, who wept bitterly, be wailyng Luke. vii. and. xxii his deniall of Chriſte, doe plainly declare vnto vs, what maner of minde, the penitent ſhould haue, when he earneſtly lamenteth his ſinnes, which he hath committed. The prodigall ſonne alſo, and the Publicane, mencioned in the Goſpell, and compared with the Phariſie, are fitte examples for vs to imitate, in confeſſing our ſinnes. The prodigall ſonne ſaied: Father, I haue ſynned againſt heauen, & in thy ſight, nowe I am not worthie to bee called thy ſoonne, make me as one of thy hiered ſeruauntes. The Publicane, not beyng ſo bolde, as to lifte vp his yies to heauen, knockyng his breaſt, cried, O God bee mercifull to me a ſynner. Theſe penitent offendours, we doubt not, but that God receiued againe to his mercie and fauour. For Ihon the Apoſtle ſaith: If we acknowledge our i. Ihon. i. ſynnes, he is faithfull and iuſte to forgiue vs our ſynnes, and to clenſe vs from all vnrightuouſnes: If wee ſaie we haue not ſynned, wée make hym a lier, and his woorde is not in vs.

Wée beleue that this plain and frée confeſſiō, which is made onely to God, either priuately, betwixte God and the offendour, or openly in the Churche, when the generall confeſſion of ſynne is recited, dooeth ſuffice: and that it is not neceſſarie, to obtaine remiſſion of ſynnes, by confeſſyng our offences, Popiſhe confeſſion. with whiſperyng in a Prieſtes eare, or by hearing his abſolucion, while he laieth his handes vpō our heddes: For of ſuche maner of repentaunce, there is founde in the holie ſcriptures, neither any commaundement, ne yet example. Dauid proteſted ſaiyng, I acknowledged Pſal. xxxii. my ſynne vnto thée neither hid I myne iniquitie from thée, I thought, I would confeſſe againſt my ſelf, my wickedneſſe vnto the Lorde, and thou diddeſte remitte the puniſhmente of my ſynne. The Lorde alſo teachyng vs to praie, and eke to confeſſe our iniquities, ſaied. Thus ſhall ye praie: Our father, which art in heauen. &c. Math. vi. Forgeue vs our treſpaſſes, as we forgeue theim that treſpas againſt vs. It is therefore neceſſary, that wée confeſſe our faultes, and that wee reconcile Note. our ſelues to our brother, if we haue offēded hym: Of the whiche kind of confeſſion, Iames the Apoſtle ſpeaketh, ſaiyng: Acknowledge your ſynnes Iames. v. one to another. How bee it, if any what priuate Confeſſion is allowed. man beyng oppreſſed, with the burthē and temptacion of doubtfull ſynne, would aſke counſaile, and ſeeke comfort priuately, either of the miniſter of the church, or any other learned in the Laws of God, wée diſalowe it not: In like maner we greatly commēde, that Publike confeſſion. generall and publike confeſſion of ſinnes, whiche is accuſtomed to be reherſed (as we ſaied before) in the Churche and holy aſſemblies.

Many babble maruelous thynges, of the Keies of the kyngdome of God, The forged keyes of the kyngdome of heauen. and forge thereby ſwoordes, ſpeares, ſcepters, crounes, and abſolute auctoritie, ouer the greateſte kingdomes: to The true keyes. bée ſhort, ouer bodies and ſoule. Wée ſimple iudging, according to God his worde, ſaie, that all miniſters lawfully called, haue and occupie the keyes, when the preache the Goſpell, that is, when thei teache, exhorte, comfort, reproue, and kepe in good order the people, committed to their charge. For in To open, or to ſhutte the kyngdome of God. ſo doyng, thei open the kyngdome of heauen to the obedient, and ſhutte it to the diſobedient. Theſe keyes the lorde promiſed to his Apoſtles. Math. xvi. and performed his promes. Ihon. xx. Marke. xvi. Luke. xxiiii. when he ſent his diſciples, and bid them preache the Goſpell, and forgeuenes of ſynnes, to all the worlde. Paule. ij. Cor. v. ſaieth, that the Lorde hath geuen to his miniſters, the office of reconcilyng ſynners to God: What that is, immediatly he declareth, addyng: The worde or doctrine of reconciliation. And more plainlie expoundyng his owne woordes, enferreth that Chriſte his miniſters, dooe the embaſſage of Chriſte in his name, repreſentyng God his perſone, exhorting his people to be reconciled to God, by faithefull obedience. Thei then vſe the Reies, whē thei exhort The vſe of the keyes. vs to faithe and repentaunce: So thei reconcile to GOD, ſo thei forgiue ſynnes, ſo thei open the kyngdome of heauen, and bryng beleuers in, farre Mat. xxiii. otherwiſe, then thei of whom the lord ſpake in ye Goſpell: wo be to you Scribes and Phariſies, Hipocrites, bicauſe ye ſhutte vp the knowledge of heauen before men: for ye your ſelues goe not in, neither ſuffer ye theim, that would enter, to come in. Well therefore and effectuallie doe miniſters abſolue, whē To adſolue. thei preache the Goſpell of Chriſt, and remiſſion of ſinnes for his ſake, which is promiſed to all that beleue, and are baptiſed. Neither dooe we thinke, that the abſolucion is therefore of greater vertue, becauſe it is whiſpered in ones eare alone, or mūmeled ouer ons hed: We thinke notwithſtanding, that remiſſion of ſynnes, ought diligently to be preached to all men, and that euery particuler man ought to bee admoniſhed, that it lieth hym vpon, to ſeke for remiſſion of his ſynne.

But how circumſpecte and diligent penitentes ought to bee, in indeuouryng Amendemēte of life. to lead a newe life, in depreſſyng the old, and ſturryng vp the newe mā, exāples in the Goſpell teache vs: The Lorde ſaied to the man, whom he cured of the palſie: behold, thou art made Ihon. v. whole, ſinne no more, leaſt ſome wors thing happen to thee: To the adultres woman, whom he condemned not, he ſaid, goe thy waies, ſynne no more: By Ihon. viii. the whiche wordes doubtles, he ment not, that it was poſſible for man, to be without ſynne, as longe as he liues in the fleſhe, but he would haue vs watch and to bee verie carefull, to indeuoure by all meanes wee can, and to praie vnto God, that we fall not againe into thoſe ſynnes, from the whiche we are riſen, as it were, and that we be not ouercome with the fleſh, the worlde, and the deuill. Zacheus the Publicane being Luke. xix. receiued into God his fauor, crieth in the Goſpell: Behold, half my gooddes I geue to the poore, O Lorde, and if I haue deceiptfully begiled any mā, I reſtore hym. iiij. times ſo muche. After Good deedes required in the penitent. the ſame ſort therefore, we preache that reſtitucion, mercie, and almoſe déedes, are neceſſary to be doen of thē, whiche truely repent. And generally, with the Apoſtles woordes we exhort all, and ſaie: Let not ſynne reigne in Roma. vi. your mortall bodies, to obeye it in the luſtes therof, neither geue your members, as weapons of vnrightuouſnes vnto ſynne, but geue your ſelues vnto God, as thei that are a liue from the dedde, and geue your members, as weapons of rightuouſnes vnto God.

Wherfore we cōdēne al the impious Hereſies. words of thoſe, ye diſpiſe the preaching of the Goſpell, and ſaie: It is an eaſie matter, to returne to God. Chriſt hath made ſatiſfactiō for all ſinne. We ſhal quickly haue pardō for our wickednes what hurt then ſhal it do vs to ſinne? We nede not muche to paſſe for repē tance. &c. Suche impious talke I ſaie, we condēne. Howbeit, we teache, that at al times, eche ſinner maie haue frée acceſſe to God, who forgiueth the faithful al their iniquities, except onely the Marke. iii. ſinne againſt the holy ghoſt. Therfore we diſalowe the old & new Nouatians with ye heretikes called Catharie: chiflie we condēne the gainfull doctrine of ye pope, touching penitēce. And againſt his Symonie, & his ſymonicall pardanes, Popiſhe pardons. we alledge the iudgement of Simon Peter, thy money periſhe with thee, becauſe thou thinkeſte, that the Actes. viii. gifte of God maie bee obtained with money, thou haſte neither part nor felowſhippe in this buſineſſe: For thine harte is not right in the ſight of God. We diſcommende all thoſe, who imagin, that thei are able to make ſatiſfaccion Satiſfactiōs: for their ſynne, whiche thei haue committed, and that with their owne ſatiſfactions. For we teach that Chriſt onely, by his death and paſſion, is the ſatiſfaction for all ſynne, and the pacifier of God his wrathe: Yet notwithſtandyng, as we ſaid before, we ceaſſe not to call vpon menne, to ſubdue the rage of the fleſhe: Addyng, that wee ought not arrogantiie to hurle before God, our good deedes, as ſatiſfaction for our ſynnes, but rather humblie, like the children of God, to ſhewe our good liuyng, as a token of newe obedience, and thankfulnes for our deliueraunce, and full ſatiſfaction, purchaſed by the death of Chriſte the ſoonne of God.

Of the true Iuſtifiyng of the faithfull. Chap, 15,

TO Iuſtifie (according to the what it is to iuſtifie. Apoſtles meanyng, in his diſputacion of Iuſtificaciō) is to forgiue ſynnes, to abſolue from the faulte, and puniſhment alſo dewe for the ſame, to receiue into fauour, and to pronounce iuſte: for the Apoſtle to the Romanes writeth: It is God that iuſtifieth, who is it that condemneth: To iuſtifie and to condemne are here putte as contraries. In Actes xiij. he ſaieth: By Chriſte remiſſion of ſynne is preached vnto vs, and from all thynges, from the whiche ye could not by the lawe of God be iuſtified, by hym euery one that beleueth, is iuſtified. We alſo reade in the lawe, and in the Prophetes thus: If any ſtrief ariſe betwene menne, and thei come vnto Deut. xxv. iudgement, let the Iudges iudge them but let the rightuous be iuſtified, and we are iuſtified through Chriſte. the wicked condemned: And Eſaie. v. Wo be to them that iuſtifie the impious manne, for any bribe. It is moſte certaine, that we all are by nature impious ſynners, and before the Iudgemente ſeate of God, conuicted of impietie, and giltie of death: howbeit we beleue, that wee are iuſtified, that is to ſaie, pardoned of our ſynnes, and deliuered from death by God (who is our Iudge) and that onely for Chriſte his ſake, without any reſpect of our owne merites. For what can be more plaine then that, whiche Paule ſaieth: All Roma. iii. haue ſynned, and are depriued of the glorie of God, and are iuſtified freelie by his grace, and through the redempcion, that is in Chriſte Ieſus.

For Chriſte hath taken vpon hym, and borne the ſinnes of the worlde, he hath ſatiſfied the iuſtice of God: God therefore for his onely Chriſtes ſake, Iuſtice imputed to vs. (who ſuffred death, and roſe againe) is mercifull to our ſinnes, not imputing them to vs, but accepting Chriſtes iuſtice, as our rightuouſnes: ſo that now we are not onely purged, and clenſed frō ſynne, but alſo clothed with Chriſt his iuſtice, and deliuered from ſynne, death, and condemnacion: to be ſhort, we are made rightuous, and heires of life euerlaſtyng. To ſpeake properlie therefore, God alone doeth iuſtifie vs, and that onely for Chriſte his ſake, not laiyng our ſynnes to our charge, but imputyng his rightuouſnes to vs.

Becauſe wee receiue this iuſtificacion, not for any of our workes ſake, we are iuſtified by faith only. but by faithe in God his mercie, and through Chriſte, therefore we teache, and beleue with the Apoſtle, that man is iuſtified by faithe onely in Chriſte, not by the Lawe, or by any woorkes. For Paule ſaieth: Wee thinke that a man is iuſtified by faithe, without the workes of the lawe: And again. Rom. iiij. Roma. iii. If Abraham were iuſtified by workes, he hath wherin to reioyce, but not with God. For what ſaieth the ſcripture? Abrahā beleued God, and it was cōpted to hym as rightuouſnes. Now to hym that woorketh, the wages is not compted by fauour, but by debte, and to hym that worketh not, but beleueth in him that iuſtifieth, the faithe of the vngodly is compted for rightuouſnes: And again. Ephe. ij. by grace are ye ſaued through faithe, and that not of your ſelues, it is the gifte of God, and not of woorkes, leaſte any man ſhould boaſte hymſelf. Then becauſe faithe ketcheth holde faſte on Chriſte, who is our rightuouſnes, and attributeth all thynges, to the grace we receaue Chriſte by fayth. of God in hym, therefore iuſtificacion is aſcribed to faithe, chiefly for Chriſt, and not becauſe it is our woorke, for it is the gifte of God. That wee receiue Chriſte by faithe, the Lorde declareth at large, wher he vſeth this woorde, Ihon. vi. Eate, for beleue, and beleue for eate: For as by eatyng wee receiue meate, Eat vſed for beleue. ſo by beleuyng wee are made partakers of Chriſt: Wherefore we deuide not the benefite of Iuſtificacion, attributyng Iuſtification is not to be attributed partly to vs. and partly to Chriſt. it partely to the grace of God, or to Chriſte, and partly to our ſelues, our loue to our woorkes, to our merites: 〈1 page duplicate〉 〈1 page duplicate〉 But wee aſcribe it wholie to the grace of God in Chriſte by faithe. And whiche is more, out loue and our workes cannot pleaſe God, if thei be doen of vs that are vniuſte: Wherefore we muſte firſte be made iuſte, before wee can loue, or doe iuſte workes: We are made iuſte in deéde (as we haue declared) by faithe in Chriſte, by the mere grace of God, who dooeth not impute our ſinnes, but Chriſte his rightuouſnes to vs, and compteth our faithe in Chriſte, as rightuouſneſſe. Furthermore the Apoſtle plainly ſheweth, that i. Timo. i. loue cometh of faithe: The ende of the Lawe is Loue, iſſuyng out of a pure harte, a good conſctence, and an vnfained faithe.

Here we ſpeake not of a counterfet, vaine, idle, or dedde faithe, but of a liuely and quickenyng faithe, whiche through Chriſte (who is life, and quickeneth hym, whō faithe ketcheth hold on) is a liue, and ſo is ſaied to bee, becauſe Sainct Paules ſaiyng, is cōferred with ſainct Iames. Iames. ii. ſhe declareth her ſelf to line by her liuely woorkes. Saincte Iames then maketh nothing againſt this doſtrine, who ſpeaketh of a vaine, and dedde faithe, whereof ſome boaſted, albéeit thei had not Chriſt, liuyng in thē by faithe. He ſaieth alſo that woorkes Iuſtifie, not therein diſagreyng from the Apoſtle (for then he were to bée reiected) but ſhewing that Abraham declared his liuely and iuſtifiyng faithe, by his woorkes. The whiche thing all the godlie doe, who notwithſtandyng putte their truſte in Chriſte onely, and in no workes of their owne. For in an other place, the Apoſtle ſaith: Thus I Gala. ii. liue, yet not I now, but Chriſte liueth in me, and in that that I now line in the fleſhe, I liue by faithe in the ſonne of God, who hath loued me, and geuē himſelf for me, I doe not abrogate the grace of God: For if rightuouſnes bée by the lawe, then Chriſte died in vain.

Of faithe and good woorkes, of their reward, and mannes merite. Cha. 16.

CHriſtian faithe is not a bare opinion, what faith is or perſwaſion of men, but a moſte ſure confidēce, an euidente and conſtaunte aſſente of the mynde: to bee ſhorte, a moſte certaine comprehendyng of God his truthe, ſet forthe in the Scriptures, conteined in the Apoſtles Crede, yea, and cōmaunded of God himſelf (who ſurmounteth al goodnes) But chieflie, faith is a cō fidence in God, and his ſoonne Chriſt his promiſes, whiche Chriſte is thence of all promiſes. This faithe is the free gifte of God, whiche onely he geueth Faith is the gifte of God. of his grace to his electe, accordyng to meaſure, when, to whō, and as muche as he liſte, and that by his holie ſpirits by the meane of preachyng the Goſpel and faithfull praier. This faithe is increaſed, and that, by God his mercie: For els the Apoſtle would not haue The increeſe of fayth. Luke. xi. ſaied, Lorde increaſe our faithe.

Al that hetherto we haue ſaied concernyng faith, thapoſtles haue taught before vs: For Paule ſaieth: Faith is the ground of thynges, whiche are hoped for, and the euidence of thoſe thynges Hebre. xi. that are not ſeen. And againe he ſaith: Al the promiſes of god in Chriſt ii. Cor. i. are yea, and are in hym Amen. To the Philippians he writeth, that it was Phi. i. geuen to them, that thei ſhould beleue in Chriſte: And againe, Chriſte hath Rom. xii. ii. Theſ. iii. Rom. xi. diſtributed to euery man; a meaſure of faithe: And again, All menne haue not faithe, neither dooe all men obeye the Goſpell. Luke alſo witneſſeth Act. xiij. As many as were ordained vnto eternall life, beleued: Wherefore he calleth faithe, the faithe of Gods elect: And againe. Roma. x. Faithe cometh by hearyng, and hearing by the worde of God. In other places, he often biddeth men praie for faithe.

The ſaied Apoſtle affirmeth, faithe The force of faith. to bee of greate efficacie, declaryng it ſelf by Loue: Faithe quieteth the conſcience, openeth to vs a frée entrie vnto GOD, that wee maie come to hym with bolones, and obtain of hym profitable, and neceſſarie thynges: It kepeth vs in doyng our duetie, that wee owe to God, and our neighboure: In aduerſitie, it ſtrengthneth vs with paciēte, facioneth and formeth in vs true confeſſiō: and to ſpeake all at a worde, ſaithe bringeth forthe al kinde of good Good workes come of uth. fruites, and good woorkes in vs. For we teache, that true good workes, doe ſpryng of a liuely faithe, by the woorkyng of the holie ghoſte, and are doen of the faithfull, accordyng to the wille or rule of God his woorde. For Peter the Apoſtle faieth, geue all diligence i. Peter. i. thereunto, and ioine vertue with your faithe, and with vertue knowledge, & with knowledge temperaūce. &c. We ſaied before, that the Lawe of GOD, whiche is the will of God, dooeth preſcribe vnto vs, a paterne of good workes. And the Apoſtle affirmeth, this is i. Theſ. iiii. the will of God, your ſanctificaciō, and that ye ſhould abſtaine from vnclennes, that no man oppreſſe, or defraude his brother in any matter: For God workes that men inuente of their owne braine. alloweth not thoſe workes, thoſe worſhippynges, whiche wee choſe of our owne hedde, whiche Paule calleth, volontarie religiō. Whereof the lorde Colloſ. ii. alſo in the goſpell ſaith. Thei worſhip me in vain, teachyng the doctrine, and preceptes of men. Wee reproue therefore ſuche woorkes, but we highly cō mende, and eareneſtly require thoſe woorkes, whichē be accordyng to the wille and commaundemente of God. The ende of good workes We muſt therfore doe good dedes, yet not to merite thereby life euerlaſtyng (for as the Apoſtle ſaieth. Life euerlaſtyng is the gifte of God) nor to make our boaſte or bragge thereof, whiche Math. vi. Chriſte reproueth, nor yet for gaine, whiche alſo he diſaloweth, Math. xxiij. but to the glory of God, to commende our vocacion, to ſhewe our thankfulneſſe to God, and to profite our neighboure. Againe our Lorde faieth in the Goſpell: Lette your light ſo ſhine before Math. v. men, that thei maie ſee your good workes, & glorifie your father, whiche is in heauen: And the Apoſtle Paule, Eyh. iiij. Walke as becommeth your vocacion: Alſo Collo. iij. Whatſoeuer ye ſhall doe, ſaith he, in worde or dede, doe all in the name of the Lorde Ieſus geuyng thankes to GOD the father, through hym. And Phil. ij. Looke not euery man on his owne matters, but on other mennes thynges alſo: And Tite. iij. Lette our brethren learne to ſhewe for the good woorkes, for neceſſarie vſes, that thei be not vnfruitfull.

Albeit therefore wee teache, as the We reiecte not good workes, but neceſſarilie require them. Apoſtle doeth, that a man is Iuſtified freelie, by faithe in Chriſte, and not by any good woorkes, yet we doe not diſpiſe, or condemne good woorkes, wée knowing that man was not made, nor regenerate by faithe, to be idle, but rather to dooe without ceaſſyng, thoſe thynges, whiche are good and profitable. For in the Goſpell the lorde faith: A good trée bringeth forthe good frute: Math. xii. And in Ihon. xv. He that dwelleth in me, bringeth forthe muche fruite. To conclude, the Apoſtle ſaieth, wee are Gods creatures made in Chriſt Ieſu, to doe good woorkes, whiche GOD hath prepared to walke in. And again Hereſies. whoe deliuered hymſelf for vs, to redeme vs from all our iniquitie, and to clēſe his owne peculier people, which do good woorkes. We condēne therefore, all thoſe that deſpiſe good woorkes, babblyng that thei are vnprofitable, Oure good workes are not the cauſe of our ſaluation. and not to bee regarded. Notwithſtandyng we thinke not, as was ſaied before, that we are ſaued by good workes, or that thei are ſo neceſſarie that without them no manne was euer ſaued. For by grace, & by Chriſtes onely benefite wee are ſaued: Woorkes come of ſaithe neceſſarily, but yet ſaluacion is vnproperlie aſcribed to thē, for moſte aptlie it is to bee attributed to grace. For that ſaiyng of the Apoſtle is verie well knowen, if it bee of grace, it is no more of woorkes, or els were grace, no grace: But if it bee of workes, it is no more grace, or els wer Rom. xi. woorkes, no more woorkes.

Thoſe workes doubtleſſe do pleaſe God, and are allowed of hym, whiche Good workes pleaſe God. we doe with faithe, becauſe thei pleaſe him by faithe in Chriſt, who doe good workes, which alſo procede of ye grace of God, through the holie ghoſte. For ſaincte Peter ſaieth: In euery nacion Actes. x. he that feareth GOD, and woorketh rightuouſneſſe, is accepted with hym: And we ceaſſe not to pray for you, that ye might walke worthie of the Lorde, Col. i. and pleaſe hym in all thynges, beyng fruitfull in all good woorkes. Therefore we inſtructe men, with as muche Note. diligēce as we can, and beate into their eares, to embraſe true, and not falſe or Philoſophicall vertues, to doe in dede Hypocrites. good workes, and to performe the boū den duetie of a Chriſtian manne. We muche diſcommēde, both the ſluggiſhneſſe & hipocriſie of all ſuche, as praiſe and profeſſe the Goſpell with their mouthe, but with their filthie liuyng defile it. And we laye before their yies, Gods horrible threatenynges concernyng this matter, his large promiſes & liberall rewardes, with exhortacions, comfortes and rebukynges.

For wee teache, that God geneth a God rewardeth our good deedes. large rewarde to theim that doe good, accordyng to the Prophettes ſaiyng: Refraine thy voice from wepyng, for Iere. xxxi. Eſaie. iiii. Math. v. x. thou ſhalte haue a rewarde for thy woorke. Chriſte alſo promiſeth in the goſpell: Be glad and reioyce, for great is your reward in heauen: And he that will geue to one of theſe little ones, a Cuppe of colde water, verelie I ſaie to you, he ſhall not loſe his reward. Howbeit wee referre this rewarde, whiche the Lorde geueth, not to mennes merite, Note. who receiue the rewarde, but to why God rewardeth them that doe good deedes. the goodneſſe, liberalitie and truthe of God promiſyng, and geuyng it: who notwithſtandyng he oweth nothyng to any man, yet hath promiſed to giue a rewarde to theim, whiche faithfullie worſhippe hym, but to that ende GOD beſtoweth on theim his rewarde, that thei ſhould ſerue hym. Furthermore, there be many thynges vnmete to bee preſented to God, and ſundrie thynges are founde vnperfite, euen in the ſainctes deédes or workes. But becauſe, God receiueth them into his fauour, and loueth the workers for Chriſt his ſake, he geueth them the rewarde, whiche he promiſed theim. For otherwiſe our rightuouſneſſe, is likened to filthie clothes. The Lorde Eſaie. lxiiii. Luke. xvii. Mennes merites, merite nothyng. alſo ſaieth in the Goſpell: When you haue doen all that is cōmaunded you, ſaie, ye are vnprofitable ſeruantes: we haue dooen but that, whiche was our bounded duetie to not. Albeit then we Note Augu. teache, that God rewardeth our good deedes, yet we teache there withall, as Auguſtine doeth, that God crowneth in vs, not our merites, but his owne gifte: And therefore, what reward ſoeuer we receiue, we affirme that it cometh of the grace of God, worthelier called grace, then a rewarde, becauſe that good, which we do, is doen rather by God his mercie, then by our owne accorde. And as Paule ſaieth: What i. Cor. iiii. haſt thou, yt thou haſt not receiued? if thou haſt receiued it; why boaſteſt thou as though thou haddeſt not receiued it? And as out of that place, the holy martire Cyprian. Cypriā gathereth: We muſt glorie in nothyng, becauſe wee haue nothyng Hereſies. of our owne: Wee condemne therefore theſe, who in ſuche ſorte defende mennes merites, that thei diminiſhe the grace of God.

Of the holie catholike churche of God, of the one onely hedde of the Churche. Chapi, 17.

SEyng that God from the beginnyng, The churche euer was, & euer ſhal be. would haue manne ſaued, and come to the knoweledge of the truthe, it muſte nedes bee that euer there was, and now is, and to the ende of the worlde there ſhal bée what the churche is. a Churche, that is to ſaie, a companie of the faithfull, called and gathered out of the worlde, a companie, I ſaie, of all the Sainctes, to witte of them, whiche doe truly knowe, and rightly worſhip the true God in Chriſte their ſauiour, accordyng to his worde, and by the aide of the holie Ghoſte: to bee ſhorte; whiche are made partakers of al goodnes, offered fréelie vnto them, through Chriſte by faithe. All theſe be citezens of one Citie, liuyng vnder one Lorde, vnder one kinde of lawes, being alike partakers of all good thynges: For ſo the Apoſtle calleth them, fellowe citezeins with the Sainctes, and of Gods houſholde folke, namyng them ſainctes, who abidyng in the yearth, are faithfull, ſanctified by the blood of gods ſoonne: Of whom this article of our Ephe. ii. 1. Cor. vi. beleife ſpeaketh, wherein it is ſaied, I beleue the holie catholike church, The Communion of Sainctes. And ſeyng that there is alwaies one onely God, one mediatour betwene God and mā Ieſus, our Meſſias, and one ſhepherde There was neuer but one true churche. of the whole flocke, one hedde of this bodie, to conclude, one ſpirite, one ſaluacion, one faithe, one Teſtamente or couenaunte, it followeth neceſſarilie, that there is one onely Churche alſo: Whiche therefore we call Catholike, Why it is called catholike. becauſe it is vniuerſall, & is diſperſed throughout all the partes of the world and extendeth it ſelf to all tymes, beyng limited and incloſed in no place, or tyme. We condemne therefore the Donatiſtes, who ſtraightlie encloſed Heretikes tiyng the churche to certain places and times. the churche, in, I knowe not what corners of Aphrike. Neither dooe wee allowe the Romiſhe Clergie, who beſts that almoſte the onely Romiſhe churche, is the catholike Churche.

The Churche is diſtributed into tiuers Diuers partes of the churche. partes, not that it is ſeuered, or torne in peeces in it ſelf, but rather by reaſō of the diuerſitie of the members, that be therein. For there is one churche, The Militant churche. called Militant, an other Triumphant: that is militante, whiche being as yet on the yearth, wageth battaile, and fighteth with the fleſhe, the world and the Prince of this worlde, the deuill, alſo with ſynne and death: Whē this Churche is diſcharged of attendaunce here, it triumpheth in heauen, for the victorie ouer all thoſe her enemies, reioyſyng before the Lorde, albeit theſe twoo Churches are ſtill vnited, or knitte together.

The militant Churche remainyng Particuler churches. on the yearth, hath alwaies had many particuler Churches, yet all thei are referred, to the vnitie of the catholike Churche. This Churche was otherwiſe gouerned before the lawe emōg the Patriarkes, otherwiſe vnder Moiſes by the laws, otherwiſe of Chriſte, by the goſpell. Cōmenly alſo there are compted twoo kinds of people, the Iſraelites, and the Gentiles, or a people conſiſtyng of the Iewes and Gētiles, gathered together in the Churche. There be twoo Teſtamentes alſo, the old, and the newe: Yet of all theſe people there was, and is one ſocietie, one ſaluacion, by one Meſſias, in whom, as members of one bodie, vnder one hedde, all are knitte together in one faithe, all are partakers of one ſpiritual meate and drinke. Howbeit here we acknowledge, that there were ſundrie tymes, diuers ſignes or Sacramentes of our Meſſias, both promiſed & giuen alſo to vs of his father: & that the ceremonies remoued, a brighter light now ſhineth vnto vs, & that we receiue larger giftes, & inioy greater libertie, thē our forefathers had, before the commyng of Chriſte.

This holie Churche of God, is called the houſe of the liuyng Lorde, built The names of the church. of liuing and ſpiritual ſtones, and ſect vpon an vnmoueable rocke, vpō ſuche a foundaciō, that there can none other foundaciō be laied then it. And in that i. Timo. iii. reſpecte, it is alſo called the piller, and ground of truthe: It erreth not, as lōg when the church erreth. as it teſteth vpon Chriſte the Rocke, and foundacion of the Prophettes and Apoſtles. But no meruell if it erre, as often as it forſaketh hym, who onely is the truthe. The Churche alſo is called the virgine, and ſpouſe of Chriſte, and the onely and welbeloued ſpouſe of Chriſte: For the Apoſtle ſaieth, I ii. Cor. xi. ioigned you to one houſbande, to preſente you as a pure virgine to Chriſt: It is alſo called the flocke of ſhepe, vnder one ſhepherde Chriſte, bothe in the xxxiiij. Chap. of Ezech. and. x. of Ihon. And it is named Chriſte his bodie, becauſe the faithfull are the liuyng mē bers of Chriſt, vnder Chriſt their hed: The hedde is, that whiche hath preeminence, and the higheſte roume in the bodie, geuyng life to it, and ruling it ſo in all thynges, with the vitall ſpirites comming from thence, that it increaſeth & groweth thereby. There is alſo but one hed of that bodie, wherewith it doeth wel agree: For the churche There is but one hedde of the churche Chriſte Ieſus. can not haue any other hedde then Chriſte: and as the Churche is a ſpirituall bodie, ſo it is meete that it haue a ſpirituall hedde agreablie. Neither cā it be ruled by any other ſpirit, then by Chriſte his ſpirite. Paule writeth: he is the hedde of the bodie of the churche: He is the beginning; & firſt borne Col. 1. of the dedde, that in all thynges he might haue the preeminence. Againe, Chriſt is the hedde of the churche, and Ephe. v. Ephe. i. the ſame Chriſte is the ſauiour of his bodie: And again he ſaieth: Which is the hedde of the churche, whiche churche is his bodie, euen the fulneſſe of hym, that filleth all in all. Moreouer, Ephe. iiij. Let vs in all thinges growe vp into hym, whiche is the hedde, that is Chriſt, by whom al the body beyng coupled, and knitte together by euery ioynte, receiueth increaſe. We allowe not therfore, yt doctrine of the Romiſhe Clergie, makyng their Romiſhe biſſhoppe an vniuerſall Shepeherde, the The Pope. chief hedde, yea, and Chriſtes true vicare of his catholike militante churche in the yearth: wherein he hath fulneſſe of power, and ſupreme dominion, as thei ſaie. For we teache, that Chriſt is the Lorde, and remaineth the onely vniuerſall ſhepherde, & chief high prieſt, before God his father, and that he in Chriſt is preſent with his churche the churche, doeth all the dueties of an high biſſhoppe or ſhepherd, and ſo will continue vnto the ende of the worlde, and therefore néedes no vicare, as one that were abſente. Truely Chriſte is preſent with his Churche, and is a liuyng hedde, who ſtraightly forbadde his Apoſtles, and their ſucceſſours, to chalenge the primacie, or ſupremacie in the churche. Whoſoeuer then gainſaieth this manifeſt truth; & bringeth into the church of Chriſt a cōtrary gouernment, who ſeeth not, that thei are to be coumpted emong the nomber of thoſe, whō Chriſtes Apoſtles Propheſied of ij. Peter. ij. and Paule Acte. xx. ij. Cor: xi. and. ij. Theſ. ij.

By takyng awaie the Romiſh hed, No deſorder in the church. we bryng into the Churche of Chriſte no diſorder, no trouble ſeyng that we teache, that the gouernemente of the churche preſcribed by the Apoſtles, is ſufficiente for vs, to kepe the Churche in due order. Whiche 〈◊〉 the beginnyng, while it was without ſuche a Romiſhe hedde, as now adaies is ſaid to keepe the Churche in order, it was not without very 〈…〉 : Doubtleſſe The head of Rome. the hedde of Rome, maintaineth the tyrannie and corruption, brought into ye churche, but 〈◊〉 reſiſteth, and with all the might he 〈◊〉 , withſtādeth the true reformacion thereof.

It is obiected vnto vs that there are diuers cōtentions crept into our churches, Contentions in the church ſithens we ſeparated our ſelues, from the Romiſhe churche, wherevpō Contentions in the romiſh churche. ſome conclude, that we bée not the true Churches of Chriſte: as though there were neuer any ſectes in the Churche of Rome, neuer any ſtrie for contencion, and that for religion, not ſo muche in Scholes, as in their holte Chaires, and in open aſſemblies. We acknowledge i. Cor. xiiii. that the Apoſtle ſaid: God is not GOD of diſſencion, but of peare, and ſeyng there is emong you emulacion, and contencion, are ye not carnall, yet it cannot be deuied, but that God was Contention is no true note of the falſe churche. 〈◊〉 the Apoſtolike Churche, and that that Churche was the true Churche, in which notwithſtandyng, there was ſtriefe and diſcorde. For the Apoſtle Gal. ii. Act. xv. Paule, reprehended Peter the apoſtle: and Barna ••• diſſented frō Paule. A greuous cōtencion 〈◊〉 in the churche of Antibche betwene them that preache Chriſt, as Luke reherſeth. Act. rv. There hath vtter great ſtrief alwaies in the Churche, and the moſte famous doctors thereof, haue diſſented emong theimſelues, in no light matters, the Church notwithſtanding, ceaſſed not to bee Chriſte his Churche ſtill, as it was before: for ſo it pleaſed God to vſe the ſtrief in the Churche, to the glorie of his name, to ſette forthe his truthe, and to haue thoſe, whoe are tried, better knowen.

But as wee acknowledge none other The markes of the true churche. hedde of the Churche, then Chriſt, ſo wee agniſe not euery one, that boaſteth it ſelf for the true Churche, to be the true Churche in deede, We teache that to bee the true Churche, wherein are found the ſignes or markes of the true Churche, eſpecially the right and ſincere preachyng of God his woorde. As wée be taught in the bookes of the Prophettes and Apoſtles: who referre all to Chriſt, whiche faieth in the Goſpell, My Shepe heare 〈◊〉 voice, and I knowe theim, thei followe me, and I geue to thē eternall life, and thei ſhall neuer periſhe, thei followe not a ſtraū ger, but flie from hym, becauſe thei knowe not the voice of ſtraūgers: and theſe Shepe be all of one faithe, of one ſpirit, and therefore worſhip one onely God, ſeruyng hym alone in ſpirite, and truth, and louing him onely with all their harte, with all their ſtrength, dooe call on hym onely for Chriſte his ſake, their onely mediatour and intercoſſour, ſeekyng without Chriſte, and faithe in him no rightuouſnes, no life, becauſe thei acknowledge Chriſte, to be the onely hedde and foundacion of the Churche, and them ſelues to bee laied vpon this foundacion. Thei doe daiely repare them ſelues with repentaunce, dooe paciently beare the croſſe 〈◊〉 vpon them, and beyng knitte together by vnfained loue, with al Chriſtes members, doe thereby declare thē ſelues, to bee the Diſciples of Chriſte, continuyng in the bonde of peace, and godlie vnitie. Thei be alſo partakers together of the Sacramentes, inſtituted by Chriſte, and taught of the Apoſtles, vſyng them none otherwiſe, then the lorde hath commanded them. The ſaiyng of the Apoſtle is well knowen to all men: I haue receiued of the lord, that whiche I alſo haue deliuered vnto you: Wherfore we condemne thoſe i. Cor. xi. Churches, as diſagreyng from Chriſt his true Church, which be not ſuch as we haue heard that thei ſhuld be, boaſt thei neuer ſo muche of the ſucceſſion of Biſſhops, of vnitie, and antiquitie. Yea, the Apoſtles commaūde vs to flie from Idolatrie and Babilon, and not to take part with her, except we would i. Cor. x. i. Ihon. v. Apoc. xviii ii. Cor. vi. There is no ſaluatiō with out we be of Chriſte his churche. take part of God his plages alſo. We ſo muche eſteme the ſocietie, with the true Churche of Chriſte, that we deny that thei can liue in GOD his ſighte, whiche doe not communicate with the true Churche of God, but ſeparate thē ſelues from it. For as out of the Arke of Noe, there was no ſauyng helpe, A ſimilitude. when the worlde periſhed by the flood, ſo wee beleue, that there is no aſſured ſaluacion without Chriſt, who offreth hymſelf in the Churche, to be enioyed of his electe: and therefore we teache, that thei whiche will liue, muſte not ſeparte theimſelues frō the true churche of Chriſte. Howbeit wée doe not ſo narrowlie include the Churche, within the ſignes aboue rehearſed, that we The churche is not tyed to ſignes. teache all thoſe to be out of the church, whiche either receiue not the Sacramentes (ſo that it be not a ſelf will, or All offenders are not counted to be out of the church. contempte, but compelled rather by neceſſitie, whiche thei can not auoide) either thoſe, in whom ſometime faithe fainteth, but is not vtterly loſte, and cleane dedde: either els ſuche, in whō there are founde faultes and errours, by infirmitie. For we knowe that god had ſome frendes in the worlde, which were not of the Iſraelites Common wealthe. We are not ignoraunt, what happened to the people of God, in the captiuitie of Babilon, in the whiche, thei lacked their ſacrifices, for the ſpace of. lxx. yeres. We knowe, what befell to Peter, who denied his maiſter, and what daiely is wonte to happe to the electe and faithfull weaklinges. Further, we are not ignoraunt, what maner of Churches in the Apoſtles tyme the Galathians & Corinthians had, in the whiche the Apoſtle laieth to their charge, that there was many and greuous The churche ſumtime ſemeth to be quike deſtroyed. ſynnes, and yet he calleth theim the holie churches of Chriſt. Yea, ſome tyme it cometh to paſſe, that God by his iuſte iudgement ſuffreth the truth of his woorde, the catholike faithe, and true worſhippyng of hym to be darkened, and plucked a ſunder, as it were, ſo that it ſemeth vtterly to bee deſtroyed, yea, and no Churche at all to remaine. As wee reade that it came to paſſe in Elias daies, and other times: yet notwithſtādyng, God hath in this worlde, and in theſe darknes thoſe, his true worſhippers, yea, and no ſmalle nomber of thē, aboue ſeuen thouſande For the Apoſtle auoucheth, that the foundaciō of God remaineth ſure, and ii. Reg. xix Apoc. vii. hath this ſeale: The Lorde knoweth, who are his. &c.

Wherefore, the Churche maie alſo The churche may be called vnuiſible. be called inuiſible, not that mē be inuiſible, of whom the churche is gathered, but becauſe, it beyng hidde from our yies, and onely knowen to God, man ofte tymes is not able to Iudge, All be not of the churche that be in the churche. where it is. Moreouer, not all that are nombred in the Churche are ſainctes, and the liuely or true members of the Churche. For there are many Hippocrites, whiche to the outwarde ſhewe, heareth the worde of God, and openlie receiueth the Sacramentes, and ſeme alſo to call vpon GOD, in Chriſte his name onely, to confeſſe Chriſte to bee their onelie rightuouſneſſe, to ſerue God, to doe the workes of charitie, and to ſuffer or a tyme their miſeries paciently: but inwardly thei are deſtitute of the lighte of the ſpirite, of faithe, of purenes of mynde, and of continuaūce to the ende, ſo that at lengthe thei are diſcloſed what thei bée. Ihō the Apoſtle ſaieth: Thei wante out frō vs, but thei i. Ioh. ii. were not of vs: for if thei had been of vs, thei would haue cōtinued with vs. And yet while thei faigne holines, albeit thei be not of the churche, yet thei Apte ſimilitudes. are compted to bée in the Churche: As traitours in a Common wealthe, are nombred emong citezeins, before thei be diſcouered: and as Daruell, Kockle and Chaffe is founde among wheate, and as boūches or ſwellings is foūde in a ſounde bodie, whereas in dée de diſeaſes and deformities, are truly ſaied to belong to the bodie, thei are rather maladies and deformities of the body then true members thereof. Wherefore the Churche of God, is well compared Math. xiij. to a nette, wherein is drawen al kinde of fiſhe: and ſo a fielde, wherein is founde bothe Kockle and Wheate. Here muſte wee take deede, that wee iudge not to ſone, that wee goe not about we muſt not raſhly iudge. to ſhutte out, to caſte awaie, or to cutte of thoſe, whō God will not haue caſte out, or ſuche; as without loſſe to the Churche, we can not ſeparate. Alſo we muſt watch, leſte while the godlie ſlepe, the wicked preuaile ſo muche that thei dooe ſome hurte to the church. Moreouer, wée diligentlie teache men to marke, wherein chieflie the truthe and vnitie of the Churche dooeth conſiſte, leaſte by our raſheneſſe, we raiſe The vnitie of churches ſtoudeth not in outwarde rytes. and maintaine ſome Schiſme in the churche. It conſiſteth not in Ceremonies, and outward rites, but rather in truthe, & vnitie of the catholike faithe: Whiche catholike faith, is not taught vs in mannes Lawe, but in the diuine ſcriptures: a brief ſomme whereof, the Apoſtles Crede is. We haue redd, that emong the olde fathers, there was diuerſitie of rites, but ſo free for men to vſe, or not to vſe, that no man thought the vnitie of the churche to be broken, Ceremonies indifferent to be vſed or not to be vſed. by not obſeruyng theim. We affirme therefore, that the true concorde of the churche ſtandeth in doctrine, in the vniforme preachyng of Chriſte his Gopell, & in kepyng of thoſe rites, whiche the Lorde euidently deliuered and cō maunded. wherin the vnitie of the church conſiſteth. Phi. iii. Here chiefly we alledge the ſentence of the Apoſtle, Let as many as bee perfecte, bee thus mynded, and if ye bee otherwiſe mynded, God ſhall reucale euē the ſame vnto you: neuertheleſſe, in that whervnto we are come lette vs procede by one rule, that wes maie mynde one thyng.

Of the miniſters of the Churche, of the making of them, and their offices. Chap. 18.

GOd, to aſſemble together, to ordaine, to gouerne, or God vſeth miniſters to the inſtructing of his churche. preſerue his Churche, hath alwaies, and dooeth to this daie, & euer will, ſo long as the churche ſhall cōtinue on the yearth, vſe the ſeruice of miniſters. The firſt beginning then, and appointing of miniſters and their function, is of greate antiquitie, beyng God his owne ordinaunce, not The original cauſe of the miniſtrie. any newe doctrine inuented by mannes braine. God doubtles could by his own power, without any meane, ioine himſelf & his churche (whiche cōſiſteth of menne) together. But he had rather deale with men, by the ſeruice of men. Wherfore miniſters ought to be eſtemed, The miniſterie ought not to be cōtēned not as miniſters onely, but as Gods miniſters: for becauſe by theim, God worketh mens ſaluaciō. Wherfore, we warne men to take hede, that thei dooe not in ſuche ſorte attribute thoſe thynges, to the ſecrete woorkyng of the holie Ghoſte, whiche belonge to our conuerſion and inſtruction, that thereby the miniſterie of the Churche bee abaſed. For it is meete that wee ſhould alwaies bée mindfull of the Apoſtles woordes: How ſhall thei beleue Rom. x. in hym, of whom thei haue not heard? And howe ſhall thei heare, without a Preacher? Then faithe is by the hearing, and hearyng by the 〈…〉 of GOD. Neither ſhould 〈◊〉 forgette 〈◊〉 his 〈1 page duplicate〉 〈1 page duplicate〉 ſaiyng in the Goſpell: Verely, verely, I ſaie vnto you, he that receiueth, whō ſoeuer Ihon. xiii. I ſhal ſende, receiueth me: and he that receiueth me, receiueth hym that ſente me. Wee ought alſo to remember, Iohn. vi. what the man of Macedonie apperyng in a viſion to Paule, beyng in Aſia, counſailed hym to do, ſaiyng: Take thy iourney into Macedonie, & i. Cor. i. come & helpe vs. For in an other place the ſaied Apoſtle writeth: Wee together To muche ought not to be attributed to miniſters. are God his laborers, ye are gods houſbandrie, and Gods buildyng. Againe on the other ſide: We muſt beware, that wée attribute not to muche to miniſters, or to the miniſterie, remembryng the Lordes woordes: No i. Cor. iii. manne cometh to me, except my father drawe hym. And the Apoſtles ſaiyng; Who is Paule then, and who is Apollo, but the miniſters, by whom ye beleued? And as the Lord gaue to euery man: I haue planted, Apollo watered, but God gaue the increaſe. So then, neither is he that planteth any thyng, neither he that watereth, but GOD that geueth the increaſe. Let vs therefore beleue, that God doeth teache vs in his worde, outwardlie by his miniſters, Howe God doth teache, & howe miniſters. but inwardly he moueth the hartes of his electe, to Faithe by the holie ghoſte: And therefore wee ought to referre all the glorie of this benefite to God. But of this matter, we haue ſpoken in the firſte chapiter of this declaracion: Verely, God hath vſed frō the what kynde of preachers god hath alwayes ſent. beginning of the world, the beſte men of all (albeit many of them were ſimple in worldlye wiſedome and philoſopie, yet paſſing other in the knowlege of true diuinitie) as the Patriarkes, Patriarches with whome God talked ofte times by his Angels: For the Patriarkes were Prophettes, or Teachers in their tyme, whō God would haue liue twoo or three mennes liues, to thende that they might be as it wer fathers, & lightes of the worlde. Moiſes and the Prophettes followed them, who were moſt famous throughout al ye worlde: What neede I to rehearſe, that after them our heauēly father, ſent his only begotten ſonne, a moſt perfect teacher of the worlde: In whom was hid that diuine wiſedom, which he deriued vnto vs, by ye preaching of his moſt holy, plain, and of all other moſt perfecte doctrine. For he choſe to hym Diſciples, whom he made Apoſtles, who goyng out into all the quarters of the world, aſſembled euery where congregaciōs, by the preachyng of the Goſpell: then in all Churches thei ordeined, by gods commaundemente, paſtours and teachers, by whoſe ſucceſſours he hath to this daie, inſtructed and gouerned his Churche. As therefore God ſent to his people in the olde tyme Patriarkes, Moiſes, and the Prophetes, ſo to thoſe to whom he hath geuen his newe Teſtamente, he hath ſent his onely begotten ſonne, with Apoſtles, and Doctors of the Churche. Furthermore, the miniſters of the newe Teſtament, be called The names of miniſters. i. Cor. xii. Ephe. iiii. by ſundrie names: For thei are called Apoſtles, Prophetes, Euāgeliſtes, Biſſhops, Elders, Paſtours and doctours. The Apoſtles remained in no one certaine place, but gathered ſundrie Apoſtles. Churches throughout the worlde, whiche when thei had now dooen, thei were no longer to be called Apoſtles, but eche man became a Paſtour in his owne churche. The prophetes in time Prophetes. paſte, foreſeyng thynges to come, were called Seers, who were expounders of the ſcriptures alſo, as ſome be euen now adaies. Euangeliſtes were writers Euāgeliſtes. of the hiſtorie of the Goſpell, and preachers alſo of the glad tidynges of Chriſte his Goſpell: As Paule bidde Timothe, doe the worke of an Euangeliſte. Biſſhops are ſuperintendendentes, Byſhopps. and watchemen of the church, whiche geue to it ſuſtenaūce, and prouide for all neceſſaries. Elders are aū cientes, and as it were Senators, and Elders. fathers of the Churche, gouernyng it with wholſome counſaile. Paſtours Paſtours. doe bothe keepe the Shepefolde of the Lord, and prouide for thynges neceſſarie. Doctors dooe teache and preache the true faith, and vnfained godlines. Doctors. Wée maie therefore now call the miniſters of the Churche, Biſhops, Elders, Paſtours, and Doctors.

Afterwarde in proceſſe of tyme, the Popiſhe orders. miniſters of the Churche had many other names: For ſome wer made Patriarkes, ſom Archbiſhops, ſome Suffragans, alſo Metropolitans, Archedeacons, Deacons, Subdeacons, Bē nettes and Collettes, Crorciſtes, Singers, Dorekepers, and I wotte not what, as Cardinalles, Proueſtes and Priers, Fathers minores & maiores: But we paſſe for none of thoſe orders, neither what ones thei wer, nor what now thei be. The doctrine of the Apoſtles, concernyng miniſters, is ſufficient for vs.

In like maner, ſeing that we knowe aſſuredlie, that Monkes and their orders, Monkes. were ordained neither of Chriſt, nor his Apoſtles. We teache that thei nothyng profite, naye, that thei dooe muche harme to the Churche: For although in tyme paſte (when thei were ſolitarie, and gatte their liuyng with their handes, and were a burthen to none, but in all places obeied the miniſters of Churches, as laye menne did) thei were to be tollerated, yet now what thei are, all the worlde eſpieth & perceiueth. Thei adioyne to their orders, I knowe not what vowes, and lead a life cleane contrary to their voues. So that the verie beſte of theim, maie be nombred emong thoſe, of whō thapoſtle ſpake. ij. Theſ. iij. We heare that there are ſome, whiche walke emong you inordinatly, and worke not at al, but are buſie bodies. Such therefore in our Churches, we neither haue neither by our doctrine ought to ſuffer in Chriſte his Churche.

But no manne ought to vſurpe the honour of the miniſterie of the church: Miniſters ſhould be called & choſen to that office. that is to ſaie, by briberie, or crafte, or by his owne arbitriment, to take vpō hym their offices: Let them bée called and choſen, by the lawfull election of the Churche: that is to witte, let them be choſen with aduiſement, by the cō gregacion, or by thoſe, whiche are appoincted to that office in the Churche, and that orderly, without trouble, ſedicion, or contencion. But let not euery man, without regard be choſen, but onely méete menne, of ſufficient godlie Howe ſhould be choſen to the miniſterie. learnyng, of godlie vtteraunce, and wiſedome ioigned with ſimplicitie: To be ſhort, ſuche as are famous for their modeſtie, and honeſt life, accordyng to the Cannon of the Apoſtle, made by the Apoſtle. i. Tim. iij. and Ti. j. And let ſuche as are choſen, be made of the Elders with publike praier, and laiyng on of handes. Here we condemne all thoſe, who of their owne accorde, thruſte themſelues into the miniſterie not beynge choſen, ſent, or ordained: We cōdēne all vnmete miniſters, not vninete miniſters. indued wt giftes, neceſſarie for a ſhepherd, that ſhould fede his flocke: Howbeit we acknowledge, that the harmleſſe ſimplicitie of ſome ſhepherdes in the olde churche, did ſome tymes more profite the Churche, then the greate, exquiſite, and fine or delicate, but a little to proude learning of ſome others. Wherfore we reiecte not now adaies the good ſimplicitie of certaine, ſo that thei bee not altogether vnſkilfull of God and his worde. Chriſte his Apoſtles called all thoſe, that beleued in Chriſte, Prieſtes, but not in reſpecte of Prieſtes. the miniſterie, but becauſe through Chriſte, all the faithfull (beyng made Kynges and Prieſtes) maie offer ſpirituall ſacrifices to God. There is then a greate diuerſitie betwene Prieſthod A difference betwen preiſt hode and miniſterie. and the miniſterie. For Prieſthode is common to all Chriſtians, as euē now wee declared: the miniſterie is not ſo. Neither haue wée cleane taken awaie the miniſterie of the Churche, when we caſt the Popiſh Prieſtehode out of Chriſte his Chuche. Truelie in the newe Teſtamente of Chriſte, there is no lenger any ſuche prieſthod, as was in the olde Teſtament, whiche had an outwarde annointyng, holie garmentes, and verie many Ceremonies, that were figures of Chriſte: and no maruell, ſithens that Chriſt fulfillyng thē all, at his comyng aboliſhed them. He therefore alone remaineth a prieſte foreuer, from whom leaſt we withdrawe any thyng, that is proper to hym, wee call no miniſter by the name of prieſt. For our Lorde hymſelf ordained not, Chriſt made no prieſtes: but Miniſters. any prieſtes of the news Teſtamente in his Churche, who beyng aucthorized of ye Suffragane, might offer daielie Sacrifice, I meane the verie fleſhe and bloud of the Lorde, for the quicke and the dedde: But he ordained ſuche as ſhould teache the people, and miniſter his Sacramētes. For Paule ſimplie and brieflie declaryng, what wee ought to thinke of the miniſters of the newe Teſtamente, or of the Chriſtian churche, and how we ought to eſteme theim, ſaieth: Let men ſo thinke of vs, as of the miniſters of Chriſte, and diſpoſers of the ſecretes of God. Therefore i. Cor. iiii. the Apoſtle would, that we iudge of miniſters none otherwiſe, then as of miniſters. He verely hath called miniſters vnderrowers, who haue yte onely to the ſhipmaiſter, & men not liuyng to pleace them ſelues, and to doe what them liſte, but apoincted to pleaſure others, that is to ſaie, their maiſters, at whoſe commaundement only thei be. For a miniſter of the churche, in all thinges belongyng to his office, is bidde not to pleaſe his owne fantaſie, but to doe that onely, whiche his maiſter cōmaundeth him. And in the ſaied Chapiter, it is expreſſed: Who i. Cor. iiii. is the Lord or maiſter, euen Chriſt, to whom miniſters are bounde as ſeruauntes, to do all buſineſſe belonging to the miniſterie: be addeth further, to declare more plainlie, what the miniſterie is, that thei are bailifes or diſpoſers of gods miſteries: Whiche miſteries are called in many places) chefly Ephe. iij) the goſpel of Chriſt, as in olde tyme. Chriſte his Sacramentes, why they are called miniſters. were called miſteries: wherefore thei are named miniſters of the Churche, bicauſe thei ſhould preache the Goſpel of Chriſt to the faithfull, and miniſter the Sacramentes. In an other place Luke. xii. of the Goſpell we reade, of a faithfull and wiſe ſeruaunte, whom his Lorde appoincted ouerſeer of his houſehold, to geue meate to theim in due ſeaſon. Againe wée reade, that a man takyng his iourney into a farre countrey, cō mitted the gouermente of his houſe, to his ſeruauntes, and gaue them auctoritie to ouerſee his gooddes, and appoincted euery man his woorke.

Here haue wée occaſion miniſtered, to ſpeake ſomewhat of the aucthoritie and office of churche miniſters: wherin The auctoritie of miniſters. ſome haue with muche labour diſputed, and haue made ſubiecte vnto their power, all the chiefeſt thinges in the yearth, cleane contrary to the commaundemente of the Lorde, whiche forbad his diſciples, to ſtriue for chiefe rule, and highlie commended humilitie. Luke. xxii. Mat. 18. 20. In déede there is an abſolute aucthoritie, whiche is called Iuris, aucthoritie by right of preſcripcion, whereby The true auctoritie and powre, God kepeth to him ſelfe. Math. 28. Apoc. ii. iii. all thynges are ſubiecte, to Chriſte the Lorde of all, as he teſtifieth, ſaiyng: Power is geuen to me in heauen and in yearth: And againe, I am the firſte and the laſte, beholde I liue worlde without ende, and haue the Keyes of hell and of death. Alſo, he hath the keis of Dauid, whiche openeth, and no mā ſhutteth, ſhutteth and no manne openeth. This power the Lorde kepeth to himſelf, and geueth to none other, that he might ſtande idley, beholdyng his miniſters, while thei doe woorke. For Eſaie writeth, I will laye vpon his Eſa. 9. 22. ſhoulder, the keye of the houſe of Dauid. And againe, whoſe rule ſhall remaine vpon his ſhoulders: but he reſerueth, and ſtill vſeth his power, rulyng all. Moreouer, there is an other power, belongyng to the office or miniſterie, what powre god geueth to miniſters. limited of hym, who hath full and abſolute aucthoritie, that power is rather to be likened to ſeruice, then to rule. For ſome lorde geueth to his ſteward, power ouer his houſe, and therwithal A pretie ſimilitude. he geueth his keies alſo, wherwith he maie let in or ſhutte out of the houſe, whom the Lorde will, either to be lette in, or ſhutte out. Accordyng to this power, the miniſter dooeth by his office, that whiche he is commaunded to doe of his Lorde, who ratifieth and alloweth his dooynges, and will haue his miniſters deede, to be eſtemed and acknowledged as his owne. And this is the meanyng of thoſe ſentences in the Goſpell, I will geue thée the keies Math. xvi. of the kyngdome of heauen: what ſoeuer thou ſhalt binde or loſe in yearth, ſhal be bounde or looſed in heauen. Ihon. xx. Alſo whoſe ſynnes ye remitte, thei are remitted vnto theim, and whoſe ſynnes ye retaine, thei are retained. But excepte the miniſter ſhall doe all thynges, as he is commaunded of his Lorde, if he paſſe the limites of faithe, truely God diſaloweth his dooynges. Therefore the Eccleſiaſtical power of Churche miniſters, is that function, whereby miniſters dooe in deede rule the Churche of God, but yet dooe all thinges therein, as the Lorde hath appoincted in his woorde: And beyng ſo dooen, the faithefull accompte then as doen of the lorde hymſelf. As touching the keyes, we haue ſpoken muche before.

One equall power or functiō, is geuen to all miniſters of the Churche. Equall power is gyuen to the miniſters. Doubtles in the beginnyng Biſſhops or Elders, ruled the churche alike, one helping an other, none preferring him ſelf before other, or vſurpyng greater aucthoritie or dominion, ouer their felowe Biſſhops. For thei were myndfull of their maiſter his woordes: He that will emong you be chief, let hym be your ſeruaunte. Thei kepte theim ſelues in humilitie, and helped one an Luke. xxii. other in gouernyng, and preſeruyng the Churche. Howbeit for order ſake, Howe & whē one miniſter is preferred before other ſome one appoincted of the miniſters, ſommoned their conuocacions, and in their aſſemblies, propoſed thynges to bee deliberated vpon, gathered alſo other mennes myndes, and to be ſhort, did what in hym laye, to prouide that matters, ſhould not be handled confuſely, and without order. So wee reade that ſainct Peter did in the Actes of the Apoſtles, who notwithſtandyng, was not extolled aboue other, nor of greater aucthoritie then the reſidewe. For right well Cyprian the martyre affirmeth, Cyprian. in his booke of the ſimplicitie of the Clergie: Such wer the other Apoſtles, as Peter was, of like felowſhip, of like honour and power: But the beginnyng betwene theim, procedeth of one vnitie; to the ende that wee maie knowe, that there is but one Churche. S. Ierome alſo writeth not muche vnlike Ierome. wordes, in his commentarie vpō the Epiſtle of Paule to Titus, ſaiyng: Before that by the Deuils intiſemēt, there was ſtrief in religion, Churches were gouerned by the common counſaile of thelders: but after eche maner thought thoſe, whom he baptiſed to bée his owne, and not Chriſtes, it was decréed, that one of the Elders ſhould bée choſen, and preferred aboue the other, to whom all the care of the Churche, ſhould appertain, and by whoſe wiſedome, all occaſions of ſchiſmes might bée taken awaie. Yet Ierome boaſteth not of this Decree, as though it were godlie, for immediately he addeth: As Elders knowe, by the cuſtome of the Churche, that thei are ſubiecte to hym, who is their ouerſeer, ſo let Biſſhops knowe that thei, more by cuſtome, thā by the Lordes ordinaunce, are in greater auctoritie then the elders, and that the Churche ought to bee ruled in comen by other, as well as by thē. Thus muche Ierome. Therefore no man by right maie lette vs to retourne, to that olde gouernement of God his church, and to receiue it before the cuſtome of manne.

There are ſundrie dueties belōging to miniſters, whiche notwithſtanding what the dueties of miniſters are. for the moſt part, maie be reſtrained to twoo, wherein all other dueties are comprehended. The one is preachyng of Chriſte his Goſpell: the other is miniſteryng the Sacramentes. For it is the miniſters duetie, to aſſemble the holy congregacion, & in it to expounde the worde of God, and to applie all his doctrine, to the cōmoditie of his churche, that thoſe thynges, whiche are taught, maie profitte the hearers, and edifie the faithful. It belongeth to miniſters, to teache the vnlearned, to exhort them, and to pricke forward thoſe that geue ouer, or walke ſlowlie in the waie of the Lorde. It is alſo their partes, to comfort and confirme thoſe, that are weake harted, to arme thē againſt the ſunderie temptacions of Sathan, to rebuke ſinners, to call into the right waie thoſe, that goe a ſtraie, to lift vp thoſe that fall, to conuince gainſaiers, to driue Wolfes frō the lordes ſhepefolde, to reproue ſynne and ſynners, with wiſedome and grauitie, not to winke at, or to conceile wickedneſſe, to miniſter the Sacramentes, to commende the right vſe of theim, and to prepare all menne with wholſome doctrine, to the worthie receiuyng therof, to kepe the faithfull in holie vnitie, to forbidde Schiſmes and Hereſies, to inſtruct the rude, to declare to the congregacion the neceſſitie of the poore, to viſite the ſicke, and thoſe that be troubled with ſundrie temptacions, to informe and keepe theim in the waie of life: Furthermore, to prouide for publike praier, in the tyme of neceſſitie, and for faſting, that is to ſaie, holie abſtinence: and with all diligence to loke to all thynges, that belongeth to the trāquilitie, peace, and ſauegard of the Churche. That the miniſter maie accompliſhe, all thoſe thynges the better and with more eaſe, it is required chiefly that be feare God, praie earneſtlie, geue his mynde to the readyng of the ſcripture: In all thynges bee alwaies watcheful, & ſhew a good example, to all other of purenes of life. And ſeyng that there ought to be diſcipline in the Diſcipline. Churche, and our auncitours vſed excommunicaciō, and the people of God Excommunication. had Eccleſiaſticall Indgementes, the whiche Diſcipline was exerciſed by wiſe and Godlye men: it hath alſo belonged to miniſters, for better edifiynge, to meaſure this diſcipline as the time, the common ſtate and neceſſitie required. Where alwaies this rule is to be kepte, that all thynges ought to doen to edifie, comely, decētly, honeſtly, or without tyrānie or ſediciō. For tha poſtle witneſſeth, that he had ii. Cor. x. power geuen hym in the Churche of God to edifie, and not to deſtroie. The Lorde hymſelf ſaieth, that the Darnell Math. xiii. in the Lorde his lande, ſhould not bee rooted out, whē there is daunger, leaſt the Wheate alſo be plucked vp therewithall.

But wee deteſte the Donatiſtes errour, Miniſters, albeit they be euill ſhoulde be hearde. who thincke preachyng and miniſterynge the Sacramentes, to bée of efficacie and vertue, or not of efficacie, accordyng to the good or euill life of miniſters. For we knowe that the voice of Chriſt is to be beard euen out of the mouthe of euill miniſters, ſeing the Lord himſelf hath ſaied: What ſoeuer thei bid you obſerue, that obſerue and dooe, but after their workes dooe Math. xxiii not. We knowe that the Sacramentes, by the inſtitucion, and by the wordes of Chriſte bee ſanctified, and are fruitefull to the godlie, although thei be offered of vnworthie miniſters. Of this matter Auguſtine the bleſſed ſeruaunte of God reaſoned muche, allegyng the ſcriptures againſte the Donatiſtes. But there muſte bee alſo due diſcipline emong miniſters: For diligent Diſciplines for miniſters. Synodes. inquiſition muſt be made in Sinodes, of miniſters learnyng, and maner of liuyng. Offenders ought to bée corrected of the Elders, and broughte into the right waie againe, if thei bee curable: Orels beyng paſte amendemente, thei ſhould bée depoſed, and as wolfes, thruſte by true ſhepherdes out of the Lorde his flocke. For if thei bee falſe teachers, thei are in no wiſe to be ſuffered. Neither doe we diſalowe generall Councels. counſailes, if thei be holden, according to the example of the Apoſtles, to ſaue, and not to deſtroie the church.

Furthermore al faithfull miniſters as good workemen are worthy of their rewarde. Thei ſynne not then, when The true miniſter is worthie his rewarde. thei take a ſtipēde, and all thinges neceſſarie for them and their familie. For the Apoſtle declareth, that theſe thynges are lawfully giuen of the churche, and receiued of the miniſters, in. j. cor. ix. and j. Tim. v. & other places: wherby the Anabaptiſtes are cōfuted, who diſalowe and raile at thoſe miniſters, Anabaptiſtes. that liue by their miniſterie.

Of the Sacramentes of Chriſte his Churche. Chapi. 19.

GOd from the beginnyng annexed Sacramētes, or Sacrament. Sacramentall ſignes, to the preaching of his word For ſo plainely witneſſeth al the holie ſcripture. Sacramentes what ſacraments are. are miſticall ſignes, or holie Rites or Ceremonies, ordained by God hymſelf, conſiſtyng in the woorde of God, in ſignes, and in thynges ſignified, whereby he kepeth in mannes memorie, and ſomtymes renewcth his large benefites beſtowed vpon his churche. Wherby alſo he ſealeth or aſſureth his promiſes, and ſheweth outwardlie, & as it were laieth before our yies, thoſe thynges to beholde, whiche inwardly he worketh in vs: yea, by thē he ſtrēgtheneth and increaſeth our faithe, by the holie ghoſte, workyng in our hartes. And to be ſhort, by his Sacramē tes, he ſeparateth vs frō all other people, from all other religions, conſecratyng vs, and bindyng vs to hym onely and ſignifieth what he requireth of vs to bée dooen.

There are ſome Sacramētes of the old Teſtament, and other ſome belonging The Sacraments of the olde and new teſtament are not all one. to the people of the newe Teſtamente. The Sacramentes of the olde lawe: were Circumciſion, the Paſcall lambe, whiche was offred vp. For the whiche cauſe it is referred to the Sacrifices, whiche were offered from the beginning of the worlde. The Sacramentes of the newe Teſtamente, are Baptiſme, and the Lordes Supper. two Sacraments of the new teſtamēt Some recken ſeuen Sacramentes of the newe Teſtamente, of the whiche we acknowledge, Repentaunce, makyng of Miniſters, (yet not after the Popiſhe ſorte, but accordyng to the Apoſtles maner) and Matrimonie to bée profitable ordinaunces of God, but no Sacramentes: Confirmacion, and extreme Vnction, or anelyng, are the inuencions of man, whiche the Churche maie wāt, without any dōmage. Neither vſe we them in our churches. For thei haue ſome thynges, whiche we cā not allowe. We vtterly deteſte all the marchaundice, whiche the Romiſtes practiſe, in diſpenſing for their Sacramentes. The aucthor of all Sacramentes The author of ſacramēts is God. is not man, but God onely: Men can not inſtitute Sacramentes, for they partaine to the ſeruice of God, and it belongeth not to mennes duetie, to inuent or make God his ſeruice, but to receiue & kepe that, whiche Note. is deliuered to thē of God. Moreouer, the Sacramentes haue promiſes annexed to theim, whiche require faithe: But faith reſteth onely vpō the worde of God: and the worde of God is likened to tables or letters, the Sacramē tes An apte ſimilitude. to ſeales, wherewith GOD onely ſealeth his letters. And as God is the aucthour of his Sacramentes, ſo continually God worketh in his ſacramentes. he worketh in that Churche, wherein the Sacramentes are rightly miniſtered. So that the faithefull, whē thei receiue the Sacramentes of God his miniſters, doe acknowledge that God doeth woorke in them, and therefore receiue the Sacramentes, as though it were at GOD his handes. Thei knowe alſo that the miniſters viciouſnes (if there bee any notorious ſinne in them) hurteth not them, ſeing The Sacrament is not the worſe for the miniſters ſinne. that thei confeſſe, that the worthineſſe of the Sacramentes, depēde of the lordes inſtitucion. Wherefore thei make a manifeſte difference, in the miniſteryng of the Sacramētes, betwene the Lorde hymſelf, and the miniſter of the A difference betwene the auctor, & the miniſter of ſacramentes. Lord, cōfeſſyng, that the thyngs ment by the Sacramentes (as grace, faithe, forgiuenes of ſinnes in Chriſt &c.) are geuen by the Lorde hymſelfe: but the figures (to wit water, bread, or wine) Chriſt is the chiefeſt thing to be conſidered in the ſacraments. bee deliuered theim by the handes of Gods miniſters. Howbeit the cheifeſt thyng, that in all the Sacramentes is propoſed of God, and taken hede vnto of all the godlie in all ages (whiche other call the ſubſtaunce and matter of the Sacramentes) is Chriſte their ſauior that onely ſacrifice, and that lābe of God, whiche was ſlain from the beginnyng of the worlde, and that rocke whereof al our forefathers did drinke, by whom all the electe are Circumciſed without handes, and by the holie Ghoſte are waſhed from all their ſynnes, and are nouriſhed with the true bodie and bloud of Chriſt, to life euerlaſtyng.

And touchyng that, whiche is chiefeſte wherin the ſacraments of the newe and olde Teſtamēt are a like in the Sacrament, and the thing it ſelf, the Sacramentes of bothe people are like. For Chriſte the onely mediatour and Sauiour of the faithefull in the Sacramentes, bothe of the olde and newe Teſtamente, is that chiefe principall thyng, and the thyng it ſelf, ment by the Sacrament. One and the ſelf ſame God, is aucthour of theim in bothe. To bothe people thei were giuē as tokens, yea, as pledges of God his grace, & promiſes, whiche maie bryng into our remembraunce, and renewe his large benefites, whereby alſo the faithfull were ſeparated, from al other religions of the worlde, whiche, to cō clude, were receiued Spiritually by faith, vnityng the Ceremonies to the Churche, and admoniſhyng theim of their duetie. In theſe, I ſaie, & the like the Sacramentes of bothe people, are not vnlike, although thei differ in ſignes. But wee make a farre greater difference, in the Sacramētall ſignes. For our Sacramentes are ſtronger, and of longer duraunce, becauſe to the worldes ende, thei ſhall neuer bee chaunged. Our Sacramētes witneſſe that bothe the thyng, and the promes is alreadie fulfilled, and made perfecte in Chriſt, whiche the Sacramentes of the old lawe did ſignifie ſhould be fulfilled. Alſo ours are more ſimple, leſſe troubleſome, of ſmaller coſte, and not intangled with Ceremonies: belongyng to a mightier people, diſperſed throughout the whole worlde: and ſeyng thei be more excellente, and brede in vs a ſtronger faith by the working of the holie ghoſte) there foloweth alſo more plentifull ſtore of God his ſpirit, by the worthie receiuyng of them.

Verelie, ſeyng that Chriſte the true Chriſt abrogatinge the old ſacramēts gaue vs new Meſſias, is come in the fleſhe, and ſhewed to vs, and abundaunce of grace powred vppon the people of the newe Teſtamente, the Sacramentes of the old people, are abrogated, and the Sacramentes of the newe. Teſtamente, put in their places: In the ſted of Circumciſion, Baptiſme: In the place of the Paſchal lambe and Sacrifices, the Lordes ſupper.

Againe, as in time paſte, the Sacramentes Sacraments conſiſte in three things. did conſiſte of the woorde, the ſigne, and the thyng ſignified, ſo now alſo the ſelf ſame thre partes, as it wer are required to the perfecte making of our Sacramentes. For by the woorde of God, thei are made that, whiche before The worde. thei were not, that is to witte, Sacramētes: For they be conſecrated by Conſecratiō. the worde, and are declared to bée ſanctified of hym, whiche firſte ordained them. To ſāctifie or cōſecrate a thing, is to dedicate it to GOD, and to ſome holie vſes: that is to ſaie, to ſeparate it from commō and prophane vſes, and appoincte it to ſome holie purpoſe. For in Sacramentes, the ſignes are made of ſuche thynges, as are commonly vſed, . Signes. of outwarde and viſible thynges: As in Baptiſme, the elemēt of water and the viſible waſſhyng, whiche wee ſée the miniſter doeth, is the ſigne, but the thyng ſignified, is regeneraciō and waſhyng awaie of our ſynnes: In the ſupper of the Lorde, the ſigne, is bread and wine (which we commonlie vſe in eatyng and drinkyng) but the thynge ſignified, is the verie bodie of Chriſte 3. The things ſignified. deliuered, and his bloud ſhedde for vs. Therefore water, breade and wine of their owne nature, not ſeruing to god his inſtituciō, and not put to any holie vſe, are onely that, whiche thei are named to be, and we proue them to be by experience. Howbeit, if the woorde of the lorde bée added, with callyng vpon God his name, and with renewyng of the firſte inſtitucion, and ſanctificaciō, theſe ſignes are cōſecrated, and declared to be ſanctified of Chriſte. For ſtill remaineth in the Churche, in his vertue and efficacie, that firſte inſtitucion of Chriſte, and conſecracion of the ſacramentes. So that he, whiche none otherwiſe celebrateth the Sacramentes, then the Lorde hymſelf at the firſt ordained, dooeth euen now enioye the fruites, of that moſte excellente conſecracion of all other; & therefore Chriſt his owne woordes are rehearſed in the celebracion of the Sacramentes. And bicauſe by the worde of God we lerne, that theſe ſignes are ordained of the lorde, for an other ende, then cōmonly thei are vſed for: therefore wée teache, that the ſignes beyng put to this holie The ſignes beare the names of the thinges ſignified. vſe, beare the names of the thinges ſignified by theim, and are no more called onely water, bread, and wine, but alſo regeneracion, or the waſſhyng of renouacion, alſo the bodie and bloude of the Lorde, or ſacramentes of the bodie and bloude of Chriſt. Not, that the ſignes are chaunged, into the thynges ſignified, and that thei ceaſe to be that, whiche thei are by their owne nature, (for then thei ſhould not be Sacramē tes, nor ſignes, but onely the thynges ſignified) but therfore the ſignes beare the names of the thinges, becauſe thei are miſticall tokens of holie thynges, and the ſignes and thynges ſignified, are ioigned together ſacramentallie: I ſaie thei are ioigned or vnited, by a miſticall ſignificacion, by the will and counſaille of hym, who ordained Sacramētes. For water, bread, and wine are not common, but holie ſignes: and be that inſtituted water of Baptiſme, did not inſtitute it, to the intent that the faithfull ſhould bée waſſhed with the water of Baptiſme onely: And he that commaūded in his ſupper to eate bread, and drinke wine, ment not that the faithful ſhould take the bread, and wine onely without a miſterie, as thei eate breade at home in their houſes, but alſo that they ſhoulde ſpiritually, bee partakers of the thynges ſignified, and be in déede by faithe, waſſhed from their ſynnes, and fedde in Chriſt, through faithe.

Therfore we allowe not thoſe, who attribute the ſanctifiyng of the Sacramentes, Hereſies. to, I knowe not what Caracters, and to the recityng; or to the vertue of woordes, promiſed of the conſecrater, or of him that hath an intent to conſecrate, or els to accidentall thynges, which are deliuered to vs, neither by woorde, nor by example of Chriſte, nor his Apoſtles. Nether dooe wée allowe their doctrine, who ſpeake of the Sacramentes, as though thei wer cō mō ſignes, not ſignifiyng ſom weightie matter, or not of greate vertue or efficacie. Neither allow we thoſe, who ſo muche regard the inuiſible thynges (ment by the Sacrament) that thei deſpiſe the viſible thynges in the Sacramentes, beleuyng yt it is ſuperfluous for them to receiue the ſignes, becauſe thei imagine that thei enioie alreadie, the thinges ment by thē: Such heretikes the Meſſalians are named to bee. Neither doe we allowe their doctrine, who teache that grace, and the thynges ſignified, are ſo tied to the ſignes, and encluded in them, that whoſoeuer receiueth the ſignes outwardlie, bee partakers alſo (what maner of man ſoeuer he bee) of the inwarde grace, and ſpirituall thinges, ſignified by the Sacramentes.

Notwithſtandyng, as wée dooe not ponder the worthineſſe of the Sacramentes, The Sacrament is not the worſe for the vitiouſnes of the receauer. by the worthineſſe, or vnworthineſſe of the miniſters, ſo we compte theim not better or worſe, for the vertue or vice of the receiuers. For we acknowledge, that the worthineſſe of the Sacramentes, doe depende of faithe, and of the mere goodnes of God. For as the woorde of God remaineth, the true worde of God, wherein not onely the bare wordes are reherſed, while it is preached, but all thinges ſignified by the wordes, are offered of God: Albeeit wicked and Infidelles, heare the wordes, and vnderſtande them, but yet enioye not the thynges ment thereby, becauſe thei receiue theim not, with a true faithe: Euen ſo, the Sacramentes conſiſtyng in the worde, the ſignes and thynges ſignified, remaine true & perfect Sacramentes, not onely ſignifiyng holie thynges, but alſo (God offeryng them) the thynges ſignified, althoughe vnbeleuers receiue not the thynges offered. This cometh to paſſe not through the defaulte of the geuer, or of God the offerer, but of men receiuyng without faithe, and vnworthely. Whoſe incredulitie maketh not Roma. iii. the faith of God of none effect or force. Furthermore, ſeyng that in the beginnyng, where it was declared, what ſacramentes were, wée brieflie ſhewed, to what ende thei were inſtituted, wée neede not tediouſlie to reporte that, whiche wee haue ones ſaied: It followeth therefore, that wee ſeuerallie treate of the Sacramentes of the new Teſtamente.

Of holie Baptiſme. Chapi. 20.

BAptiſme was firſte inuented, Chriſt ordained baptiſme. and ſanctified of GOD Ihon beeyng the firſte that baptiſed Chriſte with water, in the riuer of Iordane. Afterward this office was committed to the Apoſtles, who Baptiſed alſo with water: The Lorde in plaine woordes, commaunded them to preache the Goſpell Math. 28. Actes. ii. and to Baptiſe, In the name of the father, and of the ſonne, and of the holy ghoſt. Peter alſo anſwered in the Actes to the Iewes, demaundyng of him, Act. ii. what thei ſhould doe: Let euery one of you bée baptiſed, in the name of Ieſus Chriſte, for the remiſſion of your ſynnes, and ye ſhall receiue the gift of the holie ghoſte. Wherefore Baptiſme is called of many, the firſte ſigne of gods people, becauſe by it his electe begin, to retaine to the liuyng Lorde. There is but one Baptiſme in the Churche of God, wherewith it is ſufficient once to be Chriſtened: For Baptiſme once One baptiſme. receiued, doeth indure all our life lōg, beyng a perpetuall ſealyng of our adoptiō. For to be Baptiſed in the name of Chriſt, is to be written, to be entred, what it is to be baptiſed. and receiued into the couenaunte and familie, yea and into the inheritaunce of God his children, yea euen now to be named, by the name of God: that is, to be called the child of God, to be purged alſo from the dregges of our ſynnes, and to haue frely ſundrie graces of God, to leade a newe and innocente life. Baptiſme dooeth kéepe in memorie, and renewe God his benefites, beſtowed on mankinde. For wee all are borne in the filthines of ſinne, and are the children of wrathe, but God who is riche in mercie, dooeth clenſe vs from oure ſinnes frelie, by the bloud of his ſoonne, in whom he maketh vs by adopcion his ſoonnes, knitteth vs to him with an holie couenaunte, & enricheth vs with ſundrie giftes, that wee maie be able to liue a newe life. Al theſe benefites are ſealed with Baptiſme: for inwardlie our ſoules and myndes are regenerate, purified, and made newe of GOD by the holie ghoſte, but outwardlie wee receiue, the ſeale of his large giftes in water, by the whiche thoſe greate benefites are repreſented, and as it were, laied before our yies to beholde. Therefore wée are Baptiſed, that is, we are waſſhed, and ſprinckeled with viſible water: For as water maketh cleane our filthe, doeth refreſh we are baptiſed with water. and coole our fainte and burnyng bodies, ſo the grace of God doeth purge our ſoules, from ſtinkyng ſynne, after an inuiſible ſorte, or ſpiritually. God alſo ſeparateth vs by the Sacraments of Baptiſme, from all other religions, and from all other people, and dooeth conſecrate vs, a peculier people to him, and as his owne proper gooddes: whē therefore we are Chriſtened, wée confeſſe what we are bonde to doe by baptiſme. our faithe, and are bound to God to obeye hym, to mortifie our fleſhe, and to leade a newe life, and are inrolled in the holie roule of Chriſte his ſouldiers, to fight all the daies of our life againſte the worlde, Sathan, and our owne fleſhe. We are Baptiſed alſo into one bodie of the Churche, that we maie well agrée with al the members thereof, in one Religion, dooyng one for another.

We beleue that the maner of Baptiſme, whereby Chriſte hym ſelf was The forme of baptiſmge. Baptiſed, and his Apoſtles did Baptiſe, is moſte perfect: Wherfore, what ſoeuer was after, by mannes inuencion, added and vſed in the Churche, we thinke not to be neceſſarie, to the perfection of Baptiſme: As the coniuracion, Popiſh bapt. the vſe of burning lightes, of oile of Salte, of ſpittle, and the like, with this cuſtome to cōſecrate twiſe in the yere Baptiſme. For wee beleue, that one Baptiſme of the churche, in Gods firſte Inſtitucion was ſanctified, and conſecrated by his worde, and is now alſo of efficacie and vertue, by reaſon of that firſte bleſſyng of God.

We teache that women, or midwiues, wemē ſhould not baptiſe. ought not to Baptiſe in the churche: For Paule ſecludeth women frō Eccleſtaſticall offices: but Baptiſme partaineth to Eccleſiaſticall dueties. We condemne the Anabaptiſtes, who Hereſies. deny that yong children newly borne, ought to bee Baptiſed of the faithfull, accordyng to the doctrine of the Goſpell. The kyngdome of God belongeth to children: And ſéeyng thei are included in God his couenaunte, why ſhould not the ſigne of the couenaunte be giuen to them. Wée condemne the Anabaptiſtes, in other poinctes alſo of their doctrine, whiche thei alone holde particulerlie, and defende againſt the worde of God. We are not then Anabaptiſtes, neither dooe wée take parte with them, in any matter of theirs.

Of the holy Supper of the Lord Chap. 21.

THe Supper of the Lorde, whiche is alſo called the table of the Lorde, & the Euchariſte, that is thankes geuinge, is therfore cōmonly named a Supper, becauſe it was inſtituted of Chriſt in his laſt Supper, and nowe repreſenteth the ſame, the faithful ſpiritually fedynge and drinkynge in it: for the aucthor of ye Lord his Supper is The aucthor of the Lords Supper. not any Angell or man, but the ſonne of GOD him ſelfe our Lorde Ieſus Chriſte, who firſte conſecrated it for his Churche: that conſecration & bleſſinge dureth as yet, amonge all thoſe that celebrat none other Supper, but the ſelfe ſame, whiche the Lord inſtituted, recitynge his wordes, and in al thinges looking on Chriſt only with a true faith, of whoſe handes as it were, they receaue that, which they take by It is a remembraunce of gods benefites. the ſeruice of the miniſters of ye churche. The Lorde wyll kepe by this holy Sacramente in freſhe remembrāce his chiefeſte benefite beſtowed vppon mākynde, namely, that when he gaue his bodie to be betraied, and his bloud to be ſhedde, he forgaue vs all our ſinnes, and redemed vs from eternall death: and from the power of the Deuill, and now fedeth vs with his fleſh, and giueth vs his bloudde to drincke, whiche, beyng with a true faithe, ſpiritually receiued, nouriſheth vs to life euerlaſtyng. And this ſo greate a benefite is renewed ſo ofte, as the ſupper of the Lorde is celebrated. For he ſaid, dooe this in the remembraunce of me. It is alſo confirmed vnto vs, in this Supper (leaſte wee ſhould wauer in faithe) that the Lordes bodie in deede, was deliuered for vs, and his bloude ſhedde for the remiſſion of our ſinnes. And truely that to the outwarde yies, is by the miniſter, repreſented in the Sacramente, and as it were laied before our face, which inwardly is doen after an inuiſible ſorte, by the holie ghoſte: Outwardlie, breade is offered by the miniſter, & the wordes of Chriſt The ſigne & the thinge ſignified. are heard, Take, eate, this is my body, take deuide it betwixt you, Drinke ye all of this, this is my bloud. Therfore the faithfull taketh that, whiche is offred what the faithfull receaue. by the lordes miniſter: Thei eate the Lorde his bread, and drinke of the Lordes Cuppe, but inwardlie, by the helpe of Chriſt, through the holy ghoſt thei receiue the fleſhe alſo, & the bloud of the Lorde, and are fedde with them, to life euerlaſtyng. For the fleſhe and bloud of Chriſt, is true meate & drinke to eternall life. And Chriſte hym ſelf in that he was deliuered for our ſakes and is our ſauiour, is that principall chiefe thyng of the ſupper, neither ſuffer we any other thyng to be put in his ſtede. But that it maie the better, and more plainly bee perceiued, how the Howe the fleſhe & blode of Chriſte is meat & drīke indede. fleſhe and bloud of Chriſt, is the meate and drinke of the faithfull, receiued of them to life euerlaſting, we will adde theſe fewe woordes. There bee diuers kindes of eating: For there is a bodily eatyng, whereby meate is receiued into mannes mouth, is chewed with the Two kindes of Eatinge with the bodelie mouth. tethe, and ſwallowed into the beailie. After this kind of eatyng, the Capernites in tyme paſte vnderſtoode, that thei ſhould eate the Lorde his fleſhe. But thei are confuted by Chriſte hym Hereſies. ſelf: For Chriſte his fleſhe can not bée eaten corporally, without an heinous Aug. de doct. Chriſt. & cruell acte. It is not then meate for the beallie, as al menne are cōpelled to confeſſe. We diſalowe the Popes Canons, in the decrees of the biſſhops of Rome. Ego Berēgarius, de cōſe. diſt. 2. For neither the godlie in tyme paſſe, nor wée doe now beleue, that Chriſte his bodie is eaten, with the mouthe of the bodie, corporallie, or eſſenciallie. There is alſo a ſpirituall eatyng of Chriſt his bodie, not that, wherby we Chriſte his bodie is not eaten with the bodelye mouth. 2. A ſpiritual eatinge by fayth. thinke, that the verie meate is chaunged into the ſpirite, but whereby (the bodie and bloud of the Lorde, kéepyng ſtill their eſſence and propertie) we receiue theim, not after a corporal, but after a ſpirituall ſorte, by the working of the holie ghoſte, who doeth beſtowe vpon vs thoſe giftes, whiche wer purchaſed by the fleſh and blud of Chriſt, who was deliuered, and put to death for vs, grauntyng vs remiſſion of our ſynnes, deliueraunce from Sathan, and life euerlaſtyng, ſo that Chriſte liueth in vs, and we in him. For he bringeth it to paſſe, that wee receiue hym Chriſt is ſpirituall meate and drinke. with a true faithe, and that he is ſpirituall meate and drincke to vs, that is to ſaie, our life. For as bodilye meate and drincke, dooeth not onely refreſhe and ſtrengthē our bodies, but alſo preſerueth our life: ſo the fleſhe of Chriſt betraied for vs, and his bloude ſhedde for our ſakes, dooe not onely refreſhe and ſtrengthen our ſoules, but alſo preſerueth them a liue, not in that thei are corporally eaten or dronken, but in that thei are giuen vnto vs, by the ſpirite of God, ſpiritually, accordyng to ye Lord his ſaiyng: The bread, which I wil giue, is my fleſh, which I wil giue for the life of the worlde: Alſo the fleſh, that is corporallie eaten, profiteth nothing. It is the ſpirit that quickeneth: and the wordes whiche I ſpeake vnto you, are ſpirite and life. Now as wée muſte in eatyng, ſwallowe doune the meate into our ſtomackes, that it may inwardlie worke, & ſhewe his ſtrength in vs, wheras beyng put without our bodies, it doeth vs no good: Euen ſo is it neceſſarie, that we receiue Chriſt by faithe, that he maie be made ours, and he liue in vs, and wee in hym. For he ſaieth, I am the breade of life, he that commeth to me ſhall not hunger, and he that beleueth in me, ſhall neuer thirſte: And againe, he that ſhall eate me, he ſhall alſo liue through me, and abide in me, and I in hym. By this it is manifeſte, that we vnderſtande not, by ſpiritual meate, I knowe not what maner of imagined meate, but the ſelf The receiuing of chriſt his bodie. ſame bodie of the Lorde, whiche was crucified for vs, whiche notwithſtandyng is receiued of the faithefull, not bodilie, but ſpiritually by faithe. And in this matter wée followe in all pointes, the doctrine of our ſauiour Ieſus Chriſt, whiche he taught. This eating Ihon. vi. what eating of Chriſte is neceſſarie to ſaluation. of the fleſhe, and drinkyng of the bloud of the Lorde, is ſo neceſſarie to ſaluacion, that without it, no manne can be ſaued. Wée maie alſo eate and drinke A ſpirituall eatynge of Chriſt, with out the Samentes. ſpirituallie, the bodie and bloode of Chriſte, although wee receiue not the ſupper of the Lorde, as ofte as wée beleue in Chriſte. To this ende parhaps belongeth that ſaiyng of Auguſtine: Note. Aug. Why prepareſt thou thy tethe & bealie? Beleue and thou haſte eaten.

Beſide the former ſpirituall eating, A ſacramentall eatinge of Chriſte. there is alſo a Sacramental eating of the Lordes bodie, whereby the faythfull is not onelye ſpiritually and inwardly made partaker of the true bodie and bloode of the Lorde, but outwardly alſo by comming to the Lords table, receaueth the viſible Sacramēt of the bodie and bloud of the Lorde. When the faithful beleued, he receaceaued quicknyng nouriſhmēt before, whiche he ſtill enioyeth, & therefore when nowe he receaueth the Sacrament, he receaueth therwith muche noriſhment to his ſoule. For he continueth in continuall receauinge of the Lorde his bodie, & bloud: In ſo much Faithfull receauers receaue not the ſacramentes onelye, but Chriſt alſo. that his faith is more and more kindled, increaſed and with ſpirituall fode refreſhed. For, while we liue, fayth continually increaſeth in vs. And he that outwardlie receaueth the Sacramentes with a true faith, euen he receiueth not the ſigne onely, but enioyeth the thynge it ſelf alſo, ment by the Sacramēt, as we haue declared. Furthermore, he obeieth the Lorde his inſtitucion and commaundemente, and with a cherefull harte giueth thankes, for his and all mankindes redēption, remembryng faithefullie the Lordes death, and witneſſyng the ſame before the churche, of whoſe bodie he is a mē ber. It is confirmed or ſealed alſo, to theim that receiue the Sacramentes, that the bodie of Chriſt was betraied, and his bloud ſhedde, not onely generally for men, but alſo particulerly for euery faithfull receiuer, whoſe meate Note. and drinke it is, to life euerlaſtyng.

But he that without faithe, cometh to the holie Table of the Lorde, receiueth Vnfaithfull receauers receaue but the bare ſignes. the Sacramente onely, and not the thyng mente by the Sacramente, whereby commeth life and ſaluacion: and ſuche eate vnworthely of the lorde his table. Now thei that eate vnworthely Vnworthie receauers. of the Lordes breade, and drinke of his Cuppe vnworthely, are giltie of the bodie and bloude of the Lorde, eatyng and drinkyng their owne damnacion. For when thei come not with a true faithe, thei doe ſlaūder, and like vilaines deſpiſe the death of Chriſte, and therefore eate and drincke their owne damnacion.

Wherefore wée dooe not ſo knitte Chriſte his preſence in his Supper. and ioigne together, the Lords his bodie and blood, with the bread and wine, that we affirme the bread to be the bodie of Chriſte, but after a Sacramentall maner. Neither ſaie wee, that the bodie of Chriſte lieth hidden corporally, Hereſies. vnder the breade, or that it oughte vnder the forme of breade to bee worſhipped, or that who ſoeuer receiueth the ſigne, he alſo receiueth the thyng it ſelf. The bodie of Chriſt is in heauen, on the right hande of his father: Wee muſt therefore lifte vp our hartes, and not fire & ſet our mindes on the bread. Neither ought wee to worſhippe the Lorde in the breade, and yet the Lords is not abſent from his churche, when it celebrateth his ſupper. The ſoonne beyng abſente from vs, and runnyng Note this ſimilitude. his race in the firmament, is notwithſtandyng preſent emong vs by his vertue: How muche more Chriſte, the ſoonne of rightuouſneſſe, beyng abſent from vs, touchyng his bodie, whiche is in heauen, is preſent with vs, not bodily but ſpirituallie, by his liuely working in vs: And as he hath declared, that he would be preſente with vs in his laſte ſupper. Ihon. xiiij. xv. xvj. Whereby it foloweth, that we haue no ſupper with out Chriſte, yet that we haue a miſticall Supper, without bloudſhed, euen as our aunciēt fathers haue termed it.

We are alſo admoniſhed, in the celebracion Other endes of the Lords Supper. of the Lordes ſupper, to bee mindfull of whoſe bodie we are made mēbers, & in cōſideracion thereof, to agree with all our brethren, to liue an holie life, and not to defile our ſelues with wickedneſſe, and ſtraunge religions, but to continue in true faithe, to the ende of our life, to indeuer to excel in holineſſe of liuyng. It is mete therfore, A preparyng of our ſelues before we come to receauinge of the lords ſupper. that mindyng to come to the ſupper, we firſt trie our ſelues, accordyng to the Apoſtles commaūdement, chiefly of what faithe we are, whether wée beleue that Chriſt is come to ſaue ſinners, and to call them to repentaunce: and whether eche man beleue, that he is one of that nomber, who beyng deliuered by Chriſte, is ſaued throughe him: and whether he haue determined to amende his ſynfull life, and to liue godlie, to continue, by Gods helpe, in true Religion, in concorde with their The beſte kinde of celebrating chriſt his Supper. brethren, and to giue God hartie thā kes, for their deliueraunce. &c. Wee iudge that to be the plaineſt and beſte maner or waie, of celebratyng the lord his Supper, whiche cometh nereſte to Chriſt his inſtitucion, and the doctrine of the Apoſtles: that is to witte, which conſiſteth in declaryng or preachyng God his woorde, in Godlie praiers, in imitatyng Chriſte his doynges, in eatyng the bodie, and drinkyng the blood of the Lorde, alſo in the fruictfull remembraunce of his death, in ſaithfull The ſupper of the Lorde ſhould be celebrated in both kindes. thankes giuyng, ioinyng them ſelues in Godlie felowſhip, to ye vnitie of the bodie of the Churche. Wee diſalowe therefore thoſe, whiche haue taken frō the faithfull, the one kind, I meane the Cuppe of the Lorde. For thei offende greuouſlie againſte Chriſte his Inſtitucion, who ſaied, Drinke ye al of this, whiche commaundement he gaue, not ſo expreſlie of the bread.

What the Maſſe was in tyme paſt, The Maſſe. emong our forfathers, whether it wer to be ſuffred now, wée diſpute not: but this we frelie affirme, that the Maſſe, which is now vſed; in all the churches of Rome, is baniſhed out of our churches, for ſundrie and moſte iuſte cauſes. Truely we could not allowe it, bicauſe it was made a vain ſight or ſpectacle, why ye maſſe is not to be allowed. of a profitable action, bicauſe it was compted meritorious, bicauſe it was ſaied for money, for ſiluer & gold, bicauſe in it the Prieſte is affirmed, to make the Lordes bodie, and to offer it really, for the remiſſion of ſinnes, both of the quicke and the dedde, and alſo bicauſe it is ſaied, For the honor, worſhip, and remembraunce of the ſainctes in heauen.

Of the holye and eccleſiaſticall aſſemblies or commynge to the Churche. Chap. 22.

ALthoughe it be lawfull for all men to reade the holye ſcriptures what ought to be done in holye aſſemblies. priuatlye at home, and to inſtructe or edifie one an other in true religion, yet holy congregations and metings together in churches is very neceſſarie, to thende that gods words maye be ſoundly preached to the people, that prayers & ſupplications maie be made publikely, the Sacramentes rightlye miniſtred, and almes gathered for the poore and other neceſſarie charges and expenſes of the Churche. For it is euidēt in the apoſtolike & primitiue church, that there were ſuch aſſemblies frequented of all the godlye. Who ſoeuer diſpiſe theſe congregations Refrainers from the churche. & witholde them ſelues frō them, contemne true religion, and ought to bee compelled by the miniſters and godlie magiſtrates to ſeuer them ſelues no more ſo ſtubbernelye from faithfull people aſſembled in the churche. Let their metinges in the churche be, not ſecret, but publike, and ofte, excepte perſecution and the cruell enemies of the Chriſtian congregation wyll not ſuffer it. For we knowe, what maner of aſſemblies there were in time paſte in the primitiue The place of their aſſemblies. churche, in hidden and ſecret places, during the tyranny of the princes of Rome. Let alſo the places, wher the faithful mete together, be honeſte and in al pointes conuenient for the churche of God. Let the Churches therfore be large, yet ſuche as are clenſed from all thoſe thynges, that become not the Churche. Let all thinges be furniſhed comelie, and as neceſſitie and Godlie honeſtie requireth. Lette nothyng bee lacking, requiſite for neceſſarie vſes of the Churche. But as wée beleue, that God dwelleth not in Temples made with handes, ſo we are not ignoraunt that places dedicated to God, for the worſhipping of him, are not prophane but holie: & that thei, whiche be therin ought to vſe theim ſelues reuerentlie we ſhuld vſe our ſelues modeſtly in the Churche. and modeſtly, bicauſe thei are in an holie place, before the ſighte of God, and all his bleſſed Angels. Wherefore all exceſſe of apparell, all pride, and all Deckinge of Temples. thynges, whiche become not Chriſtian humilitie, diſcipline, and modeſtie, oughte farre to bee remoued from the Churche, and places of praier. The true deckyng of Temples, conſiſteth not in Iuerie, in Golde, and precious ſtones, but in the honeſte behauiour, godlie loue, and vertue of theim, who are in the Temple. Let all thynges bée dooen in the Churche comelie and orderlie: to bee ſhorte, to edifie. Let all ſtraunge language ceaſſe in holy congregacions, and let al ſeruice be ſaied Seruice ſhould not be ſayed in a ſtrāge tonge. in the vulgare tongue, and in ſuche language, as the people in that place vnderſtandeth.

Of praiers in the Churche, of ſynging, and Canonicall howres. Chapit. 23.

IT is lawful, doubtles, to pray To praye in the mother tonge. priuatlie in any tōgue which thou vnderſtandeſte, but publike praiers in the Churche, ought to be in the mother tongue. Lette all the praiers of the faithfull bee made with faithe, and loue to God, onely in Chriſt To whome we ſhoulde praye and in whoſe name. his name aboue. The Prieſthoode of Chriſte our Lorde, and of true religion, forbiddeth vs to call vpon the ſainctes in heauen, as our interceſſours: Sainctes muſte not be prayed to. Wee ought to praie for Magiſtrates, for Kynges, and all that be put in aucthoritie, for the miniſters of the churche, For whome we ſhoulde praye, when. and all thynges neceſſarie for the ſame. In all miſeries of the Churche, eſpecially wee ought to praie, without ceaſyng, bothe priuatlie and publikelie. Wée muſte alſo praie of our owne wherfore, accorde, not by compulſion, or for any rewarde. Neither is it mete, that prayer where. ſhould bée ſuperſticiouſlie tied to a place, as though wee mighte praie no where els, but in the churche. Neither Howe. is it requiſite, that common praiers be like in al churches, touching the forme or faſhion, or tyme. Let eche Churche dooe in that behalfe, as thei liſte. As Socrates in his hiſtorie ſaieth: In no Socrates. Note. place or religion, thou ſhalt finde twoo Churches, whiche fullie agrée in praiyng. I ſuppoſe that thei, who wer rulers of the Churches, frō tyme to time were the cauſes of ſuche difference. Howbeeit if thei agree, it is highlie to bée commended, and ought to bée imitated of other.

But it is well that there be a meant A meant in prayer. as in euery thing, ſo in common praier alſo, that thei bee not to long, or to tedious. Let the chiefeſte parte therfore of the ſeruice in the Churche, be preaching, and expoundyng of the Goſpel, Preachinge. with prouiſion that the people bee not wearied, with too long praiers: leaſte when the ſermon ſhould be heard, thei beyng wearied, deſire either to go out of the Churche, or wiſhe that all were doen: To ſuche, that ſermon ſemeth to lōg, which otherwiſe is ſhort inough. The preachers alſo ought to keepe a meane. In like maner where ſingyng is vſed, it muſt bée moderated, and not Singynge. excede a meane. The ſingyng, whiche thei call Gregories ſinging, hath many thynges in it, without time or reaſon: Gregories ſingyng. Wherefore our Churches, and diuers other, haue worthely reiected it. If there bee any Churches, wherein there is faithefull and lawfull praier, without ſingyng, thei ought not to be diſalowed. For all churches are not able to maintain ſinging in them: And it is moſte euidente, by teſtimonies of great antiquitie, that as ſingyng was vſed of old, in the Oriētall Churches, ſo it was lately receiued into the Occidentall Churches. Our forefathers neuer knewe their Cannonicall houres: Canonicall howres diſalowed. that is to ſaie, praiers appoincted for certaine houres in the daie, whiche Papiſtes ſyng and ſaie: As maie bee proued by the Leſſons of the houres, and by ſundrie other argumētes. But to vſe fewe woordes, thei are ſtuffed with many abſurdities: wherfore thei bee well omitted, and other thynges more profitable for all Gods Churche, put in their places.

Of holie daies, faſlyng and choiſe or difference of meates. Chapiter. 24.

ALbeit Religion is tied to no tyme, yet cannot it be planted or exerciſed, without conueniente Times apointed to come to churche. diuidyng, and appoinctyng of tyme. Euery Churche therefore, hath choſen a certaine time for publike prayer, for preaching the Goſpell, and celebratyng the Sacramētes. Eche mā may not breake this order of the churche at his pleaſure: And excepte there bee graunted competente leaſure, for this exerciſe, by outwarde dooyng, to declare our Religion, ſurely men will be withdrawen from it, by their owne priuate buſineſſe. Wherefore we ſe in aunciente Churches, that there were not onely certaine houres in the weke appoincted for the godlie congregaciō, but that the Sabboth daie was made holie, to aſſemble to praie: and to hear God his woorde: whiche euen now alſo veric wel is obſerued in our Churches, for the better ſeruyng of GOD, and increaſe of brotherlie loue. But wée allowe not Iewiſhe obſeruacions Iewiſhe obſeruations of dayes. of daies, and ſuche like ſuperſticions. For wée beleue not one daie to bée holier then an other: Neither thinke wée that our reſte is allowed of God, for it ſelf ſake: But we kepe the lordes daie called Sūdaie, not the Saboth or Saterdaie, The Lordes daye. therein vſyng frée libertie.

Moreouer if Chuches, as thei maie by Chriſtian libertie, kéepe religiouſlie, Feaſtes dates of chriſt may be kept. the remembraunce of Chriſte his birthe, Circumciſion, Paſſion, Reſurrection, Aſcention into heauē, and ſending his holie ghoſt vnto his diſciples, we well allowe it: but holie daies dedicated Holy dayes for ſainctes to be diſalowed. to men or ſainctes, wée diſcommēde. And certes, holie daies partaine to the firſte table of the lawe, and belong onely to God: to beſhort, the feaſt daies inſtituted for ſainctes, which we haue abrogated, confirme many fooliſhe, vnprofitable thynges, not to bee ſuffred. Howbeit we cōfeſſe, that frute fully the memorie of ſainctes, maie in A memory of ſainctes. due place and tyme, bee recited to the people in godlie ſermons, and the holy examples of theim maie bee propoſed, as paternes to be followed of all men.

The more ſharpelie the Churche of Chriſte reprehendeth glotonie, dronkēneſſe, Publike and Priuate faſte is requiſite. laſciuiouſnes, and all intemperauncie, the more earneſtlie it commēdeth chriſtian faſtyng: For faſtyng what faſting is. is nothyng els but an abſtinence, and temperaunce of the godlie, with chaſtenyng of our fleſhe, as preſente neceſſitie requireth, wherby we humble our ſelues before God, and withdraw from the fleſhe her nouriſhementes: that it maie eaſelier and wittynglier, obeye the ſpirite. Wherefore thei faſte Counterfet faſters. not, who haue no regard of theſe thinges, but thincke thei faſte, if but once a daie thei fil their bealy, and for a certaine preſcript tyme, abſtaine from certaine meates, thinckyng for this workes ſake, thei pleaſe God, and doe a good deede. Faſtyng is the aide and helpe to all godlie menne, to praie the feruentlier, and to liue the vertuouſlier. That faſt pleaſed not God (as we Note. maie reade in the Bookes of the Prophetes) wherein the Iewes faſted frō meate, and not from their wickednes. There is a Publike, & a Priuate faſt. Our forefathers kepte in tyme paſte, The cauſe of publike faſtes. Publike faſtes, in lamentable tymes, and when the Churche was afflicted. Thei abſtained altogether from meat vntill euenyng, ſpendyng the tyme in the meane ſeaſon, in holie praier, and worſhippyng of GOD, and in repentyng for their ſynnes. This did little differ from mournyng. Often menciō is made hereof in the Prophetes, ſpecially in the ſeconde of Ioell: Suche a faſte ought to be kept, euē in theſe our daies, the Church beeyng in ſo greate daunger. Priuate faſtes are obſerued of eche man, as euery man feeleth the The cauſe of priuate faſte. vertue of God his ſpirite, to bee plucked frō him: For ſo long he abſtaineth from the nouriſhemente of the fleſhe, as he perceiueth God his ſpirite to bee withdrawen from hym.

All faſtes oughte to come of a free, The ende of faſtinge. willyng, and a true humbled ſpirite, not to gette praiſe or fauoure of men, muche leſſe to merite rightuouſneſſe thereby. But lette euery manne faſte to this ende, to tame the pride of the fleſhe, & to ſerue God more earneſtlie.

Lenten faſte maie bee proued by old teſtimonies, but by none of the Apoſtles Lent faſt not to be allowed writynges. Therefore it oughte not, nor maie be enioyned to the faithfull to keepe. It is moſte certaine that in tymes paſte, there were diuers kindes The time of faſtynge. and cuſtomes of faſtyng. Wherevpō Ireneus an auncient writer ſaith, Some thinke that the faſte muſte bee Ireneus. kept, one daie onely, ſome others, many daies: and others, fourtie daies: which varietie began not now in our tyme, but longe before our daies, by their meanes, as I iudge, who obſeruyng not ſimplie that, which was at the firſt taught theim, vſed other maner of faſtynges, either through negligence, or ignoraunce. Socrates alſo the hiſtorigrapher Socrates. ſaieth: Becauſe there is no aūciēte writyng foūde of this matter, I ſuppoſe that the Apoſtle lefte it free to euery mannes mynde, to dooe that, whiche is good, not by feare and neceſſitie.

Now as touchyng choiſe of meates: Choiſe of meates is a doctrine of deuyls. In faſtyng we thinke, that all is to be with holden frō the fleſhe, whiche maketh it more vnrewlie, and wherein it taketh more delighte, or whereby it is nouriſhed or pampered, whether it bee fiſhe, fleſhe, pleaſaunt fruites in ſauor and taſt, daintie diſſhes, or fine wines. Otherwiſe wee knowe, that all God Heb. ii. his creatures are made, for thuſe and ſeruice of manne. Al that GOD hath made are good, & without choiſe, moderatly to be vſed, with the feare of the Lorde. For the Apoſtle affirmeth, all thynges to bée cleane, to them that bee Tit. i. cleane. And again, whatſoeuer is ſold in the Shambles, eate ye and aſke no i. Cor. x. queſtion for conſcience ſake. The ſelf ſame Apoſtle nameth their doctrine, whiche commaunde to abſtaine from meates, the doctrine of Deuilles: For i. Tim. iiii. GOD made meate to bée eaten, with thankes geuyng of the faithefull, and them whiche knowe the truth, bicauſe whatſoeuer God made is good, and nothyng is to bee refuſed, if it bee taken with thankes giuyng. &c. He alſo writing to the Collo. reproueth thoſe, who Colloſ. ii. by ouer muche abſtinence, will purchace to thēſelues an eſtimaciō of holines. We therfore altogether diſalowe the Tatians, Encratites, and to be ſhort Heretikes. Euſtacius his ſcholers, againſt whom was aſſēbled the Gangrenſ. counſaite.

Of Cathechiſyng, or inſtructyng youth in the articles of their faithe, of comforting or viſiting the ſicke. Chap. 25.

THe Lorde charged his people of the olde Teſtament, to bee youth ſhould be inſtructed in godlines. verie diligent, in inſtructyng a right their children, euen from their infancie, and gaue expreſſe cōmaundmente in his lawe, to teache them, and to expounde vnto theim, the miſteries of his Sacraments. Seeyng then it is euidente, by the doctrine of the Euangeliſtes and Apoſtles, that God hath no leſſe care for the youthe of his people, with whom he lefte his newe Teſtamente, when he openly witneſſeth ſaiyng: Suffer little children to come Mar. x. vnto me, for to ſuche belongeth the kyngdome of heauen: doubtleſſe, thoſe miniſters of churches doe moſte wiſely, whiche betyme diligently inſtructe the youthe, laiyng in theim the firſte foundacions of faithe, and faithefully teachyng the firſt principles of our religion, expoundyng to them Gods cō maundementes, the Crede, and the Lorde his praier, the vſe of his Sacramentes, with ſuche other like firſte inſtructions, and chief poinctes of our religion. Lette the congregacion ſhewe theim ſelues faithfull and diligent, in bryngyng their children to be taught, deſiryng & reioyſyng, that their youth maie be well inſtructed. For as muche as menne are neuer more greuouſly tempted, then whē thei be weake and ſicke, ſore broken with diſeaſes of the Viſiting of the ſicke. mynde and bodie, the Paſtours of the Church, doubtles, ought at no time to be more watchfull and carefull to ſaue his flocke, then in ſuche ſickeneſſe and infirmities. Let theim therefore viſite the ſicke betymes, and let the diſeaſed ſende for theim without delaye, if the cauſe ſo require. Let the miniſters cō forte, The miniſters duene. and confirme theim in the true faithe, arme them againſte the pernicious ſuggeſtiōs of Sathan, let theim ſay praiers in the ſicke mannes houſe, and if nede require, let theim praie for his recouery, bothe of bodie and ſoule, in the Churche alſo. And let theim do their indeuour, that he maie depart out of this worlde, in bleſſed ſtate.

The Popiſhe viſityng of the ſicke, Popiſhe viſiting the ſicke with their extreme vnction, or ennoylyng, we ſaied before, that we allowed not, becauſe it containes many fooliſhe and odious thynges, not approued by the Canonicall ſcripture.

Of buriyng the faithfull, and care whiche men ought to take for the dedde, of Purgatorie, and thapperyng of ſpirites. Cha. 26.

THe ſcripture commaundeth to burie honeſtly, and without Burying cō maunded in ſcripture. ſuperſticion, the bodies of the faithfull, as the temples of the holie ghoſte, whiche we beleue ſhall riſe again, in the latter daie: Alſo to make mencion after a comelie forte, of theim who died Godlie in the what care we ſhoulde take for the dedde. Lorde, and to be ready to helpe and releue thoſe, whom thei haue left behind theim, as widdowes, and fatherleſſe children. We teach men to take none other care then this, for theim that bee dedde: Wée therefore muche diſalowe the heretikes, called Cynici, who deſpiſed dedde bodies, or very negligentlie Heretikes. and contemptuouſly hurle theim into the yearth, neuer ſpeakyng ſo muche as a good woorde of them, nor caryng any thyng at all for thoſe, whom they left behinde thē. Now on thother ſide, wee like not thoſe, that are to muche, and to ouerthwertly ſeruicable to the dead, howlīg like Ethnikes, for their friendes departed, ſaiyng, or hearyng Maſſe for their ſoules, and mummelyng for pence certaine praiers, to deliuer them by this their deuocion, from tormentes, wherewith thei ſuppoſe, that thei are after their death tormented: yet ſo, that by their lamentable ſōges and Diriges, thei are releaſed of their paines. Hobeit moderate mournyng, whiche the Apoſtle. j. Theſ. iiij. Moderate mornynge is cōmendable. graunteth, we diſcommende not, iudgyng it an vnnaturall parte, to be nothyng greued in ſuche a caſe. Wée beleue that the faithfull, goe ſtraight too Chriſte, after their bodily death, and therefore neede not the Suffrages, or whether mē ſoules go after their departure. praiers of the liuyng. Wée beleue alſo, that Infidelles are without delaye, caſte doune hedlonge into helle, from whence no ſeruice of the liuyng, is able to deliuer them.

The doctrine whiche ſome teache, concernyng the fire of Purgatorie, is Purgatorie. contrary to our Chriſtian faithe, I beleue the forgeuenes of ſinnes, and the life euerlaſtyng: and contrary to our cleane purgyng from all our iniquities, by Chriſte. Neither agreeth Purgatorie with theſe ſaiynges of the lord Chriſt: Verely, verely, I ſaie vnto you, Iohn. v. he that heareth my woorde, and beleueth in hym that ſent me, hath euerlaſtyng life, and ſhall not be condemned but hath paſſed from death to life. Againe. Ihon. xiij. He that is waſſhed, needeth not ſaue to waſſhe his feete, but is cleane euery whitte, and ye are cleane.

Moreouer, as touchyng their doctrine The appearig of ſpirits is diſceate of the deuyll. of ſpirittes, or dedde mennes ſoules, ſome tymes apperyng to thē that liue, and deſiryng them to dooe ſomewhat, wherby thei maie be deliuered: we eſteme ſuche viſions or ſightes, as mockynges, craftes and diſceiptes of the deuil: Who as he can trāſfigure hym ſelf into an Angell of lighte, ſo is he buſie to ouerthrowe, and bryng in doubte the true faithe. The Lorde forbadde in the olde Teſtamente, to aſke counſaille of the dedde, or to haue any Deut. xviii thyng to doe with ſpirites. It was denied to the riche glutton (who laie tormented in hell fire, as Chriſte the aucthour of all truthe, in the Goſpell declareth) that Lazarus ſhould retourne to his brethren, God by the mouthe of Abrahā, pronoūcyng and ſaiyng, thei haue Moſes and the Prophettes, let them heare them, if thei hear not Moſes Luc. xvi. and the Prophettes; neither will thei bee perſwaded, though one riſe againe from the dedde.

Of rites, ceremonies, and indifferent thinges. Chap. 27.

CEremonies were in tyme why ceremonies were geuen. paſte deliuered to the people in the olde Lawe, as a certaine ſcolynge to them, who were kepte vnder the lawe, as it were vnder a ſcholemaiſter and tutor: But when Chriſt came our deliuerer, and had taken awaye the ceremoniall Ceremonies remoued by Chriſt. lawe, we that beleue are no more vnder the lawe, nor yet boūde to obſerue thoſe ceremonies, which at our Meſſiascōming, vaniſhed away: which the Apoſtles were ſo farre from kepynge Ceremonies not kepte of the Apoſtles. or renewynge in Chriſte his churche, that they openlye affirmed that, they would laie no ſuche yoke, nor burthen vpō the churches necke. Wherfore we might ſéme to bryng in or reſtore Iudaiſme, if in the Churche of Chriſt we Increaſe of Ceremonies to Iudaiſme. ſhould heape vp ceremonies vpon Ceremonies, after the maner of the olde churche. Wherfore we bée not of their mindes, who thought it good, yt Chriſt his churche ſhould be kepte vnder (as with a certain ſcoling) with many and ſundrie rites. For if thapoſtles would not burthen Chriſtian people with ceremonies, why multitude of Ceremonies is not allowed. which were firſte ordained and apointed by God hymſelfe, who, I praye you, being well in his wittes, woulde violently thruſte vppon them inuentions inuented by man? The greater heape of ceremonies there be in the church, the more is withdrawen not onely from Chriſtian libertie, but alſo from Chriſte, and faythe in hym, while the cōmon people looke for that in ceremonies, whiche they ſhoulde ſeke in the onely ſonne of God Ieſus Chriſt by faith. A fewe rites therfore, A fewe Rites ſuffice. which are ſincere and plaine, & ſwerue not from God his woorde, doe ſuffice the godly.

And if in Churches there bée founde Diuerſitie of Ceremonies proue not diſſent in Churches. vnlike ceremonies, let no man gather thereby, that the Churches agree not. Socrates ſaieth, it were impoſſible to write the Ceremonies, that bee in all cities and countries. No religion obſerueth Socrates. one kinde of Rites, although thei imbrace one doctrine touchynge them. For thei that be all of one faith, diſſent emong them ſelues, about Ceremonies. Thus much Socrates. And we alſo at this daie, obſeruyng in our Churches, not all one kinde of Rites, True conſent is in doctrine and faithe. in miniſtering the Lordes ſupper, and in many other thynges, doe, notwithſtandyng, agree in doctrine and faithe. Neither is the vnitie and ſocietie of Churches, for that cauſe broken a ſunder. Surely, churches haue alwaies vſed their libertie, and dooen what ſeemed Libertie aboute Ceremonies. beſte to theim in ſuche Ceremonies, as thynges indifferent, as we alſo doe now a daies.

But we aduertiſe all menne to take Indifferente thynges. hede, that thei compte not thoſe thynges as indifferente, whiche bée not indifferent, whiche bée not indifferent in what is indifferent. deede: as ſome compte the Maſſe, and Images in Churches. That is indifferente (ſaieth Ierome to Auguſtine) whiche is neither good nor euil: ſo that we are neither iuſte, nor vniuſte, whether wée doe it or no. Therefore when indifferent thyngs are vrged, for confeſſion of our faithe, thei bée no lenger indifferent: as Paule declareth, that it How̄e longe they remaine indifferent. i. Co. viii. x is lawfull to eate fleſhe, if one put vs not in mynde, that it is offered to Idols: for then it ſhal bee made vnlawful, becauſe he that eateth ſuche meat, now by his eatyng, ſeemeth to allow Idolatrie.

Of Churche gooddes. Chapit.. 28.

CHriſte his Churche is indued with riches, by the bountifulnes of Princes, and the liberalitie of the faithefull, who gaue their gooddes to the Churche: For it is ofte in néede, and therfore it hath had from the beginnyng, ſome treaſure to ſerue for neceſſary vſes. The true vſe of Churche goods in tyme paſſe was, The true vſe of the church gooddes. and now is, to maintaine with theim learnyng in ſchooles and holie aſſemblies, with al furniture, rites and buildyng: to maintaine alſo teachers, ſcholars and miniſters, with other neceſſaries: chiefly to helpe, feede, and ſuccour the poore. But let ſuche bee choſen as feare God, wiſe, and ſkilfull in gouernyng of families, whiche may well beſtowe the churches gooddes.

If the treaſure of the Churche, thorowe Abuſe of churche gooddes. the iniquitie of the time, or ſome mennes raſheneſſe, folie, ignoraunce, or coueteouſneſſe, be put to any abuſe, let godly and wiſe men, tourne theim againe to a good and holy vſe. For we muſte not wincke at any abuſe, eſpecially if it be mixed wc ſacrilege. Wée teache therefore, that corrupte ſcholes and Colleges ſhould bee reformed in doctrine, in worſhippyng of God, and in maners: and that there ſhould bee eſtabliſhed religiouſly, with good conſcience and wiſedome, a good order for the helpyng and releuing of the poore.

Of ſole life, of mariage, and gouernyng our familie. Chapi. 29.

LEt them, whiche haue from Single life. heauen, the gift of ſingle life (ſo that in harte and mynde, wholie thei be pure and continent, and not greatly burne in fleſhly The gifte of Chaſtitie. luſte) let ſuche, I ſaie, ſerue the lorde in that vocacion, ſo longe as thei ſhall perceiue them ſelues indued with that gift of God: not extollyng them ſelues aboue others, but ſeruyng the Lorde continually, with ſimplicitie and humilitie. Theſe men doubtles, are more meete to enter into Gods miniſterie, then thei that are withdrawē by their priuate buſineſſe of their familie. But if this gifte bee taken from them, and thei feele a continuall burnyng in thē ſelues, Mariage. lette them remember the Apoſtles wordes: It is better to mary, then to burne.

For mariage beyng the remedy for Mariage is continencie. incontinencie (yea, continence it ſelf) was ordained of the Lorde God hymſelf, who abundantlie bleſſed it, and Math. xix. would that man and wife, ſhould not bee ſeparated one from the other, but liue together, in perfecte loue and concorde: Whervpon we knowe, that the Apoſtle ſaieth, Mariage is honourable Hebr. xiii. i. Cor. xvii. emōg all, and the bedde vndefiled, but whoremongers and adulterers God will Iudge. And againe: If a Virgine Marrie, ſhe ſynneth not. We condēne Polygamie. therefore the hauyng of many wifes or houſbandes at one tyme a liue: and theim alſo, who diſalowe the ſeconde Seconde Mariages. mariages, the mariage of widdowers or widdowes, deniyng that one maye twiſe bee married. Wee teache that How Mariage ſhould be made. marriage muſt be made, after a lawfull ſorte, in the feare of the Lorde, and not againſte thoſe, whiche forbidde thē to bee coupled in Matrimonie, that are within certaine degrees of kindered, leaſt inceſte be committed. Lette them The parentes conſente is requiſite in mariage. be contracted with conſent of their parentes, or of ſuche as are in ſteede of their parentes, and to that ende chiefly, for the whiche the Lorde hath appoincted mariage. Lette the bondes of Matrimonie bee kepte with holineſſe, with vnfained faithe, and fidelitie towardes the yoke fellowe, with godlines, with loue and Chaſtitie, bothe of bodie and mynde. Let them auoide all brawlyng, diſſencion, luſtes and adultrie. Lette there bee appoincted in the Churche lawfull Courtes, for the hearyng Courts kept for matters of matrimonie. of ſuche matters, godlie Iudges to maintaine Mariages and contractes, to puniſhe all vnclennes, and impudencie, and to diſcide controuerſies of Matrimonie. Parentes alſo ſhould bryng vp their children, in the feare of the Lorde, and make prouiſion for thē: remembryng the Apoſtles ſaiyng: He that prouideth not for his owne, he denieth Care for our familie. Bringing vp of children. 1. Timo. v. the faithe, and is worſe then an Infidell. But chiefly let thē be taught ſome honeſt ſcience, whereby thei may be able to finde them ſelues. Let them bee plucked from Idlenes, and a ſure truſte in God ingraffed in them, leaſt thei to muche diſtruſting, be to to careleſſe, or els be giuen to filthie couetuouſnes, and ſo come to naught.

Alſo it is moſte certaine, that thoſe deedes, whiche bee dooen of Parentes with true faithe, according to the duetie of Matrimonie, and gouernement of their familie, are before God holie, and good woorkes, pleaſyng hym as wel as Praiers, Faſtyng, and Almoſe deedes dooe. For ſo the Apoſtle hath taught in his Epiſtles, chiefly to Timothe i. Tim. iiii. and Titus. But with the ſaied To forbid mariage is a doctrine of deuils. Apoſtle, we compt it a doctrine of Deuils to forbidde, or openly to diſpraiſe mariage, or to reſtrain it by ſome croked or couerte meanes, as though it were not holy, or cleane. Wee deteſte Hereſies. vnchaſte ſingle life, the ſecrete or open and manifeſte luſtes and fornicacion, committed by hypocrites, faining chaſtitie, when thei are moſte laſciuious of all others: God will iudge them all.

We diſalowe not riches, and riche Ritches. men, if thei be godlie, and vſe their riches well: but wee miſlike the ſecte of the Apoſtolicans, who would haue all thynges common.

Of Magiſtrates.

EVery chief Magiſtrate is ordained of God hym ſelf, for Magiſtrates be ordained of God. the peace and tranquilitie of mankynde, and to beare the chiefeſte rule and degree of honour in the worlde. If he bee an enemie to the Churche, he maie hinder and trouble it muche: But if he be a friende, and ſo a member of the churche, he is the profitableſte and moſte excellente parte thereof, whiche maie greatly profitte, and beſte helpe the Churche.

His chiefeſte office is to prouide for, The duetie of a Magiſtrate. and kepe the publike peace and quietneſſe: Whiche thing he ſhall neuer do with better ſucceſſe, then when he feareth God in deede, and zelouſly ſetteth for the his religion, imitating the ſteppes of moſte godlie Kynges and Princes, that gouerned the Lordes people: and aduaunſeth the Preachyng of the truthe, and ſincere faithe, rooteth out lies and vntruthes, all Superſticion, with all impietie and Idolatrie, and defendeth God his churche. We teach that a godlie Magiſtrate, ought chiefly to care for the furtheraunce of Religion.

Lette hym therefore with all his might, maintaine the worde of God, and prouide that no doctrine, contrary to it bée taught. Let hym alſo rule the people, cōmitted by God to his charge with good lawes, agreyng with gods worde, and thereby kepe them in good order, in doyng their duetie, and in obedience: Lette hym exerciſe hym ſelf in iudgyng cauſes iuſtly, not reſpectyng perſones, refuſing bribes, defendyng widowes, fatherleſſe children, and other afflicted: puniſhyng, yea, and rootyng out vniuſte, deceiptfull, and cruell perſones. For he hath not Roma. xiii. the ſwearde of God for naught. Letts hym therefore drawe his ſwearde againſt euill doers, ſowers of diſſencion, theues, murtherers, oppreſſours, blaſphemours, forſwearers of theim ſelues, and againſte all thoſe, whom, God hath commaunded hym, to puniſhe and put to death. Lette hym chaſten Heretikes. alſo and correcte vncorrigible heretikes, whiche be heretikes in deede, which ceaſe not to blaſpheme the maieſtie of God, to trouble and deſtroye his Churche. If it bee neceſſarie to defende warre. the ſauegarde of his people by warre, lette hym goe to warre, in the name of Lorde, ſo that firſte he ſeeke peace, by all meanes he maie, and can defende his ſubiectes none otherwiſe, then by battaile. While the Magiſtrate dooeth this of faithe, he with the ſelf ſame workes, as good, in déede ſerueth God, and is bleſſed of hym. Wee condemne the Anabaptiſtes: who as Hereſies. thei deny, that any Chriſtian, cā beare the office of a Magiſtrate, ſo thei defende that no manne, can lawfully be putte to death by a Magiſtrate, or that a Magiſtrate oughte to wage battaile with any, or that thei ſhould require othes of menne, and ſweare them on a Booke. &c.

For as God will, that the ſauegard of his people, be wrought by his Magiſtrate Subiectes duetie. (whom he hath geuen to the worlde, to bee as a father (euen ſo all ſubiectes are charged to acknowledge this benefit of God, in the magiſtrate. It is their duetie therefore, to honour and reuerence hym, as God his miniſter: to loue hym, to praie for hym, as for their father: to obeie all his lawful and iuſte commaundementes: to bee ſhorte, to paie hym Tribute, with all ſuche like duetie, faithefully and willynglie. If the conſeruacion of the publike wealthe, and Iuſtice ſo require, and the Magiſtrate bee forced neceſſarilie to warre, let his ſubiectes be reddie to haſſarde their liues, and to ſhed their bloude gladlie, valiauntlie, and cherfullie, in Gods name, to ſaue their Countrie, and their chief gouernour. For he that reſiſteth his rewler, doeth purchaſe God his greuous wrathe againſte hymſelf. We condemne therfore, all deſpiſers of Magiſtrates, Rebelles, Diſpiſers of Magiſtrats. Traitours, enemies to the common wealth, ſedicious knaues: to bee ſhorte, all that refuſe either openlie, or craftely and couertly, to do their boū den duetie, and allegeaunce to their gouernour.

We praie God our moſte mercifull and heauēlie father, to bleſſe the princes of his people, and vs alſo, with all his people, through Ieſus Chriſte our onely Lorde and ſauior, to whom bee praiſe, glorie, and thankes, worlde without ende. So be it.

A confeſſion Of Faith, made by common agreement of ſuche Frenchemen, as deſire to liue accordinge to the puritie of the Goſpel of our Lorde IESVS CHRIST. The Frenchmen that deſire to liue accordyng to the puritie of the Goſpell of our Lord Ieſus Chriſt, to the King.

WE haue great cauſe (moſt mightie Prince,) to geue God thankes, that hauing not hitherto had acceſſe to youre Maieſtie, whereby we mighte declare what rigour of perſecutions we haue ſuffered and dayly do ſuffer, for deſiring to liue according to the puritie of the Goſpell, and quietneſſe of our conſciences: he hath no vouchſaued to graunt vs this fauour, that your grace is willinge to vnderſtande of our cauſe, as appeareth by the laſt proclamation gyuen at Amboiſe the moneth of Marche, the yeare. 1559. when it pleaſed your Maieſtie to cauſe ye publicatiō of the ſame. Whiche boldeneth vs at this preſent to open mouth, whiche before (by the violence and iniuſtice of certaine your officers) was cloſed and ſtopped vp, rather of malice to vs ward, than good affection or ſeruice to you ward. And to the ende your Maieſtie maye be plainelye and fullye informed of the whole cauſe, we moſt humbly beſeche you to read and vnderſtand this our Confeſſion of Fayth, whiche wee here preſent vnto you, hopinge it to be ſufficient defence for vs, againſt all ſuch blames and ſlaunders, as we haue hitherto wrongfully ben charged withall, by ſuche, as haue daily ſought to condemne vs, before our cauſe were knowen or heard. Wherin we proteſte there is nothinge repugnant to the worde of God, or contrary to that ſubiection which we owe to your Maieſtie. For theſe articles of Faithe ſet forth at large in our confeſſion, tend all to this ende, that ſeeyng God hath ſufficiently declared his wille, by his Prophettes and Apoſtles, yea, by the monthe of his derely beloued ſoonne, our ſauiour Ieſus Chriſte, wee ought ſo to honour and reuerence, this holie woorde of God, that we adde nothyng thereto of our owne, but wholie conforme our ſelues, to the rewle preſcribed vnto vs therein. And for that the Romiſhe Churche (leauyng the vſe and cuſtome of the primitiue Church) hath broughte in newe commaundementes, and a newe maner of ſeruing God, we thinke it moſte reaſonable to preferre the cōmaundmentes of God, (whiche is the truthe it ſelf) to the cō maundementes of men, who naturally are enclined to leſyng and vanitie. And what ſoeuer our aduerſaries, pretēde againſt vs, yet dare we ſaie bothe before God and manne, that we ſuffer for none other cauſe, but for maintainyng our Lorde Ieſus Chriſte, to bee the onely Sauiour and redemer, and his doctrine to be the onely doctrine, of life and ſaluacion. And this is the onely cauſe, why the handes of hangmen, haue been ſo ofte embrued, with the bloodde of your poore ſubiectes: Who ſparyng neither life nor gooddes, for maintainaunce of this Confeſſion of faithe, haue manifeſtly declared to all the worlde, that thei wer moued therto, by a farre mightier ſpirit, then any ſpirit of manne, whiche is more carefull of quietnes and commoditie, then of the honour and glorie of God. And therefore, accordyng to the goodneſſe and clemencie, whiche your Maieſtie promiſeth, to ſhewe to vs, your poore ſubiectes: wee moſte humblie beſeche you, to bee ſo gracious, as to take in hande, the knowledge of the cauſe, by whiche (beyng daily purſued to death, or baniſhemente) wee loſe the power and meane, to ſhewe to you that moſt humble ſeruice, whiche of duetie wee owe. Maie it therfore pleaſe your Maieſtie, in ſtede of fire and ſweard, heretofore vſed, to examine our Confeſſion by the worde of God, and to graunt vs ſufferaunce and ſauetie in the meane while. And then wee hope that your ſelf ſhall iudge of our innocēcie, & well perceiue, that there is neither hereſie, nor rebellion in vs: but that we onely tende to this ende, to liue in quietneſſe of conſcience, ſerue God as he hath cō maunded, and to obeye your Maieſtie in all humble obedience and ſeruice. And bicauſe the preaching of the word of God, is neceſſarie to putte vs in remembraunce, as wel of our duetie towardes hym, as towardes you: wee moſte humbly beſeche your Maieſtie, that we maie ſometymes gather together, to be exhorted to the feare of God by his woorde, and confirmed by the adminiſtracion of the Sacramentes, whiche our Sauiour Chriſte hath appoincted to his church. And if it would pleaſe you, to graunte vs ſome open place, where all the worlde might ſee our aſſemblies, that onely ſight ſhould diſcharge vs of thoſe hainous crimes, that heretofore our ſaid aſſēblies haue been charged withall. For, there is nought to been, but modeſtie and chaſtitie, nought to be heard, but praiſe to God, exhortacion to his ſeruice, and praier for the conſeruaciō of your Maieſtie and kyngdome. And if it pleaſe not your grace, to ſhew vs this fauor, yet maie it pleaſe you at the leaſte, to graunte, that wee maie particularly vſe that quiet order, whiche is eſtabliſhed. Moſte humblie beſechyng your Maieſtie, in readyng this preſent ſupplicacion, to cōſider, that it is the cries and groaries, of an infinite nomber of your poore ſubiectes, whiche craue ſuche mercie at your handes, that it maie quenche the fires, that your cruel Iudges haue kindled in your realme. And ſo, that hūblie ſeruyng your maieſtie, wee maie lawfully ſerue hym, that hath exalted your highnes to this dignitie and ſtate. And if ye refuſe to beare vs, yet maie pleaſe you to heare the voice of the ſonne of God, who geuyng you power ouer oure bodies, goodes, & liues, requireth of you, that the power and gouernment ouer our ſoules and conſciences (whiche he ſo dearely bought, by the price of his hart bloud) ſhould be reſerued to hym onely. The ſame God we beſeche to guide you with his holy ſpirit: and with pour yeres, to encreaſe your might and power, to geue you victorie ouer all your enemies, and eſtabliſhe for euer, in all equitie, and iuſtice, the throne of your Maieſtie: Before whom it maie pleaſe hym, to graunte vs to finde ſuche fauour, that we maie obtain ſome frute of our preſente ſupplicacion: That ſo chaunging our grieffes, and afflictiōs into quietneſſe and libertie, wee maie alſo chaunge our ſighes and teares, into perpetuall thankyng GOD for your Maieſtie, for grauntyng a thing ſo agreable to hym, ſo worthie of your goodneſſe and Iuſtice, and ſo neceſſarie for the conſeruacion of your moſt humble and obedient ſubiectes and ſeruauntes.

A confeſsion of faithe, made by common agrement of ſuche Frenchemen, as deſire to liue, accordyng to the puritie of the Goſpell of our Lorde Ieſus Chriſt.
The firſte article.

WE beleue and confeſſe, that there is Deut. 4. 35 & 39. 1. Cor. 8. 4. & 6. one onely GOD, which is one onely and ſimple ſubſtaunce, Gene 1. 3. Iohn. 4. 24 2. Cor. 3. 17. ſpirituall, Exod 3. 15 16. & 18. euerlaſtyng, Rom 1. 20 1. Tim. 1. 17 inuiſible, Mala. 3. 6. vnchaungeable, Rom. 11. 33 Act. 17. 24. & 7. 48. endleſſe, incomprehenſible, vnſpeakable, Ier. 10. 7. &. 10. Luc. 1. 37. that can doe all thynges, who is Ro. 16. 27 whollie wiſe, Mat. 19. 17 whollie good, Iere. 12. 1. whollie iuſte, and whollie mercifull.

2.

This God declareth himſelf to men Exod. 34. 6. & 7. ſo to be Rom. 1. 19., and firſt by his woorkes, as well in creatyng, conſeruyng, as guidyng of the ſame. Heb. 1. 1. But ſecondlie and more plainlie by his worde: whiche in the beginnyng was Gene. 15. 1 reuealed by Oracle, and afterwardes Exod. 24. 3. & 4. written in bookes, whiche we call Rom. 1. 12 holy ſcripture.

3.

All this holie ſcripture, is compriſed in the Canonicall bokes of the old and newe Teſtament, whereof the names hereafter followe: Firſte, the fiue bookes of Moiſes, that is to ſaie: Geneſis, Exodus, Leuiticus, Nombers, & Deuteronomie. Further, Ioſue, the Iudges, Ruth, the firſte and ſeconde bookes of Samuel, the firſte and ſeconde bookes of the Kynges: The firſte and ſeconde bokes of the Chronicles, otherwiſe called Pari •• pomenon, and the firſte booke of Eſoras: Alſo Nehemias, the bookes of Heſter, Iob, Pſalmes of Dauid, Prouerbes of Salomon, the booke of Eccleſiaſtes, otherwiſe called the Preacher: The Canticles of Salomon. Likewiſe the bookes of Eſaie, Ieremie, the Lamentacions of Ieremie, Ezechiell, Daniell, Oſee, Ioell, Amos, Abdias, Ionas, Miche, Nahum, Abacucke, Sophonie, Agge, Zacharie, Malachie. Alſo the holy Goſpell of S. Matthew, ſainct Marke, S. Luke, & S. Ihon: Furthermore the ſeconde booke of ſaincte Luke, otherwiſe called the Actes of the Apoſtles: and one Epiſtle of ſainct Paule to the Romaines, twoo the Corinthians, one to the Galathians, one to the Epheſians one to the Philippians, one to the Colloſſians, twoo to the Theſſalonians, twoo to Timothe, one to Tite, and one to Philemon: Alſo the Epiſtle to the Hebrewes, the Epiſtle of ſainct Iames, the firſte and ſeconde Epiſtles of ſaincte Peter: The firſte, ſeconde, and third Epiſtles of ſainct Ihon: The Epiſtle of ſaincte Iude: and the Apocalipſe or Reuelacion of ſainct Ihon.

4.

We knowe theſe bookes to be Canonicall, and a moſte certaine Pſal. xix. viii. and. ix. Pſal. 12. 7. rule of our faithe: not ſo muche becauſe of the common agremente, and conſente of the Churche, as through the witneſſe, and inwarde perſwaſion of the holie ſpirite, whiche cauſeth vs to diſcerne them, from the Eccleſiaſticall bookes. On whiche (although thei bee profitable) wee maie not grounde any article of faithe.

5.

We beleue 2. Tim. iii. xv and. xvi 2. Pet. 1. that the worde contained in theſe bookes, proceded frō God, Ihon. iii. xxxi. & 34. and. v. 34. of whō it taketh aucthoritie, and not of men: Iho. 15. 11. Act. 20. 27. and (for aſmuche as it is the rule of all truthe, containyng al thynges neceſſarie to the Seruice of God, and our ſaluacion) that Deut. 12. 32. and. 4. 2. Gal. 1. 8. Apo. 22. 18. and. 19. it is not lawfull for any man, no not for Angelles, to adde, diminiſhe, or chaunge any thing therein. Whereby it followeth, that neither Mat. 15. 9 Actes. 5. 28. and. 29. antiquitie, cuſtome, multitude, mannes wiſedome, iudgement ſtatute, proclamacion, decrée, counſail viſion, or miracle, can bee compared with the ſaid holie ſcripture, i. Cor. 11. 1. 2. and. 23. but that contrariwiſe, all thynges ought to bée tried, ruled, and reformed, by the ſame. And accordyng thereunto, wee allowe the thrée Simboles or Credes: that is, the Apoſtles Crede, the Crede of Nice and Athanaſius Crede, becauſe thei be agreable to the worde of God.

.6.

This holly ſcripture Deu. 4. 12 Mat. 28. 19. i. Ihon. 5. 7. teacheth vs, that in this onely and ſimple ſubſtance diuine whiche we haue confeſſed, there are three perſones: The Father, the Sonne, and the holie ghoſt: the Father the firſte cauſe, beginnyng, and original of al thinges: the Iohn. 1. 1. & 17. 5. Act. 17. 25. Rom. 1. 1. Sōne, his worde and euerlaſtyng wiſedome: the Holie ghoſt, his vertoe, power, and efficacie. The Sōne from euerlaſting begotten of the Father: The holie ghoſte procedyng from bothe: The three perſones not confuſed, but diſtincte: and neuertheleſſe not deuided, but of one onely ſubſtaunce, eternitie, power and equalitie. And therein wee alſo allowe the determination of the auncient Councelles: and deteſte all ſuche ſectes and hereſies, as haue been reiected by the holie Doctors: as fainct Hillarie, ſainct Athanaſius, S. Ambroſe, & S. Cirill.

7.

We beliue Gene. 1. 1. Iohn. 1. 3. Iud. 6. Col. 1. 16. Hebr. 12. & 14. that God in three perſones, together woorkyng by his vertue, wiſedome, and incomprehenſible, goodnes, hath ereated all thynges: not onelie heauen, & yearth, and eche thing therrein containe dibut alſo the inuiſible ſpirite: 2. Pet. 2. of whiche, ſome are fallen hedlong into perdicion: & Pſal. 103. 20. 21. other ſome continue in obedience. Iohn. 8. 44. That the firſt beyng corrupt by malice, are enemies to all goodneſſe, and conſequentlie to the whole Churche. The ſeconde beyng performed by the grace of God, Heb. 1. 7. 8. are miniſters to glorifie the name of GOD, and ſerue to the ſauetie of his choſen.

8.

We beleue Pſal. 104. that not onely he hath creater all thinges, but that he gouerneth and cōducteth, Pro. 16. 4 Mat. 10. 29 Rom. 9. 11. Actes 17. 24. & 26. 24. diſpoſeth and ordaineth, according to his will, all thinges that come to paſſe in the worlde. 1. Iohn. 2. 16. Oſe. 13. 9. 1. Iohn. 3. 8. Not that he is the aucthour of euill, or that any faulte maie be imputed to hym, Pſal. 5. 5. & 119. Iob. 1. 22. ſeyng his will is the ſeueraine: and infallible rule, of all rightuouſnes and equitie. Act. 2. 23. 24. 27. But he hath ſuche wonderfull meanes, to vſe the ſeruice of Deuilles and wicked men, that he can conuerte to good, the euill whiche thei dooe, and wherein thei are culpable. And Rom. 9. 19. & 20. & 11 23. ſa confeſſing nothing to be doen without the prouidence of God, we reuerence with all humilitie thoſe ſecretes that are hidden from vs, without further ſearchyng for that, whiche is aboue our reache. And rather applie to our vſe, that whiche is declared vnto vs in the holie ſcripture, to bee the better in quiet & ſafetie: mat. 10. 30 Luke. 21. 18. becauſe that God to whō all thynges are ſubiecte, ſo watcheth ouer vs with a Fatherly care, that one heare can not fall frō our heddes without his will. Iob. 1. 1. Gene. 3. 15. And in the meane while ſo bridleth the Deuil and all our enemies, that thei can not harme vs, without his leaue.

9.

We beleue that man Ge. 1. 26. Eccls. 7. 30. Rom. 5. 12. Ep. 2. 2. &. 3. beyng at the beginnyng created cleane, perfite, and like to the Image of God, is through his owne proper fault, fallen from the grace whiche he receiued: Gene. 6. 5 and. 8. 21. and is ſo eſtraunged from God (who is the fountaine of rightuouſneſſe, and all goodneſſe) that his nature is whollie corrupt, and beyng blinded in ſpirite, and corrupt in harte, hath loſte all perfiteneſſe, without hauyng any reſidewe thereof. Rom. 1. 21 and, 2. 18. 19. 20. And though he be yet able to diſcerne good from euil, i. Co. 2. 14 we ſafe that that light is tourned into darkeneſſe, when he goeth about to knowe God: For that by all his reaſon and vnderſtandyng, he is not able to reache any thyng nere therevnto. Iho. 1. 4. 5 and. 8. 36. Rom. 8. 6. 7 And although he haue a will, that moueth hym to do this or that, yet that it is ſo thrall to ſynne, that he hath no libertie to dooe well; but ſuche as God geueth hym.

10.

Wee beleue Gen. 8. 21. Rom. 5. 12. Iob. 14. 4. that all the ofſpryng of Adam, is infected with ſuche contagion, whiche is the originall ſynne, and naturall vice, and not onelie an imitaciō, as the Pelagians go about to proue, whom wee deteſte with their errours. And thinke it not néedefull to enquire, how ſynne cometh from one man to an other, ſeyng it ſuffiſeth, that that whiche God gaue hym, was not to hym alone, but to all his poſteritie: And ſo, that in the perſone of hym, wee are ſpoiled of all goodneſſe, and ouerwhelmed in all pouertie & malediction.

11.

Wee beleue alſo, that this vice is verie ſynne: Pſal. 51. 7. Ro. 3. 9. 10. 11. 12. 13. & 5. 12. whiche is ſufficiente to condenme all mankinde, yea, euē new borne children, and to ſo reputed bofore God: Rom. 7. And after Baptiſme it remaineth ſynne, as concernyng the fault: though the condemnacion be taken awaie from the children of God, who of his free goodneſſe, imputeth it not to them. Further, Rom. 7. 5. that it is a peruerſitie, bringyng for the continuallie the fruites of malice and rebellion: ſo, Rom. 7. 18. 19. 2. Cor. 12. 7 as the holleſt (though thei reſiſte) are not vnſpotted of infirmities and faultes, while thei liue in this worlde.

12.

We beleue, that from this corrupcion, and generail condemnacion, in whiche all menne are plunged, Exod. 9. 16. Rom. 9. 22. God draweth out thoſe, whom in his euerlaſtyng and vnchaungeable counſaile he hath choſen, through his onely goodneſſe and mercie, in our Lorde Ieſus Chriſte, without conſideracion of their workes: leauyng Rom. 3. 2. & 9. 23. 2. Tim. 2. 20 Tite. 3. 5. 7. Ephe. 1. 4. 2. Tim. 1. 9. the reſte in the ſelf ſame corrupcion and condemnacion, to ſhewe his iuſtice in them, as he cauſeth the richeſſe of his mercie, to ſhine in the firſte. For the one are no better then the other, till GOD hath diſcerned them, accordyng to his vnchangeble counſaile, whiche he hath determined in Ieſus Chriſte, before the creacion of the worlde: Neither is any able of his owne proper vertue, to obtaine this goodneſſe, Ier. 10. 23 Ephe. 1. 45 ſeyng that naturally we can not haue ſo muche as one good mocion, affection or thoughte, till God preuente vs and diſpoſe vs therevnto.

13.

Wee beleue that in the ſame Ieſus Chriſte, all that is requiſite to our ſaluacion, hath been offered and communicate vnto vs: 1. Cor. 1. 30. Ephe. 1. 6. 7 Col. 1. 13. 14 Tite. 2. 14. who beyng geuen to vs for our ſaluacion, became to vs immediatlie, wiſedome, rightuouſneſſe, ſanctificacion, and redemption: ſo that declinyng from hym, wee forſake the mercies of the Father, whiche ought to be our onely refuge.

14.

We beleue that Ieſus Chriſte, beyng the wiſedome of God, Iohn. 1. 14. Philip. 2. 6. and his eternall ſoonne, hath taken our fleſhe on him, to the ende that beyng GOD and manne in one perſone, Heb. 1 17. 2. Cor. 5. 21 yea, man like to vs, of bodie and ſoule, ſubiect to paſſions, ſauyng that he is cleane from all ſpotte. Act. 13. 13. Rom. 1. a. & 8. 3. &. 9. 5. ii. Cor. 5. 21. Phil. 2. 7. Heb. 2. 14. 15. &. 5. a. And as concernyng his manhod, that he was the true ſéede of Abraham and Dauid, Mat. 1. 18. Luke. 1. 35. though he were conceiued by the ſecrete power of the holie Ghoſte: Wherein wee deteſte all thoſe hereſies, that of old time troubled the Churches: and namely alſo the Deuilliſhe imaginacions of Seruet: who altributeth to our ſauiour Chriſte a phantaſticall God hedde, in that he termeth it to be the idea and patron of all thinges: and nameth him the perſonall or figuratiue Soonne of God, and finallie forgeth hym a bodie of three vncreate Elementes, and ſo mingleth and deſtroieth bothe the natures.

15.

We beleue Math. 1. Luke. 1. Ihon. 1. 14. i. Tim. 2. 5. and. 3, 16. Hebre. 5. 8. that in one onely perſone, (that is Ieſus Chriſte) the twoo natures are truely and vndiuidedlie conioigned and knitte: and eche nature neuertheleſſe, remainyng in his diſtincte propertie: So that as in this coniunction, the diuine nature retaining his propertie, remaineth vncreat infinite, and filling all things Luc. 24. 38. 39. Rom. 1. 4. Philip. 2. ſo the humaine nature remaineth finite, hauyng forme, meaſure and propertie: yea, and though Ieſus Chriſte in riſyng againe, haue made his bodie immortal, yet toke he not away the truth of his nature. And thus we ſo conſider of his Godhedde, that wee ſpoile hym not of his manhod.

16.

We Iohn. 3. 16 & 15. 13. beleue that God, in ſendyng his ſoonne, mynded to ſhewe his loue, and ineſtimable goodneſſe towardes vs: in deliuerynge hym to death, and raiſyng him again, to fulfill all iuſtice, and to obtaine vs euerlaſtyng life.

17.

We beleue 2. Cor. 5. 19. Heb. 5. 7. 8. 9. & 9. that by the onely Sacrifice, that our Lorde Ieſus offered on the croſſe, we are recōciled with God, 1. Pet. 2. 24. 25. to be holden and reputed iuſte before hym: for that wée can not pleaſe hym, or be partakers of his adoption, but in that he forgeueth & burieth our faultes. Heb. 9. 14 Ephe. 5. 26. 1. Pet. 1. 18, 19. So we proteſte, that Ieſus Chriſt is our whole and perfecte waſſhyng, that in his death we haue full ſatiſfaccion, to diſcharge vs of thoſe faultes and iniquities, wherein wee offend ſend: and that wee are deliuered by none other meane.

18.

We beleue Pſal. 32. 1. Iohn 17. 23. Rom. 4. 7. 8 & 8. a. b. c 2. Cor. 5. 19 that all our iuſtice is grounded, in the forgeueneſſe of our ſynnes: whiche is alſo our onelie felicitie, as Dauid ſaieth: 1. Tim. 2. 5 1. Ioh. 2. 1. 2 Rom. 5. 19. Act. 4. 12. Wherfore we reiect all other meanes of iuſtificacion before God: and without preſumyng on any vertues or deſertes, we ſimply hold on the obedience of Ieſus Chriſt: whiche ſtandeth vs in ſtede, as well to couer all our faultes, as to finde fauour before God. And in effect we beleue, that ſtraiyng neuer ſo little from this grounde, wee can finde tis where no reſte, but are continually moued with vnquietneſſe: for that we are neuer in quiet with God, till we be fully reſolued to be beloued in Ieſus Chriſt ſéeyng wee bee worthie to bee hated of our ſelues.

19.

We beleue Ro. 5. a. b. & 8. 15. Gal. 4. 45. 6. 7. Ephe. 2. 13. 14. 15. that by this meane, wee haue libertie and priuilege, to cal vpon God, with full aſſuraunce that he will ſhewe hym ſelf to bee our Father: For wee could haue none acceſſe to the Father, if wée were not directed by this mediatour. And to bee exalted in his name, it behoueth vs to hold our liues of hym, as of our hedde.

20.

We beleue Rom. 1. d. Gal. 2. d. Iohn. 3. 15. that we are made partakers of this rightuouſneſſe, by faithe onelie, as it is ſaied: that he ſuffred to obtain our ſaluacion, that who ſoeuer beleueth in hym ſhould not periſhe. Mat. 17. Iohn. 3. 16 & 17. 10. 20 21. And that this is dooen, for that the promiſes of life, which are geuē to vs in hym, are made fitte for our vſe: & wée feele the effecte thereof, when wee accepte theim: not doubtyng, that beyng aſſured by the mouthe of God, we ſhal not bee fruſtrate thereof. Rom. 1. 17 & 3. 24. 25. 28. 30. & 4. a. b. c. Gal. 2. d. So that righteouſneſſe, whiche we obtaine by faithe, dependeth on the free promiſes, by whiche God declareth and teſtifieth that he loueth vs.

21.

We beleue Ephe. 2. 8. 1. Theſ. 2. 5. 1. Cor. 2. 12. 2. Pet. 1. 3 4 &. 1. c. that we are illumined in the faithe, by the ſecrete grace of the holie ghoſte, ſo that it is a frée and particuler gifte, whiche God beſtoweth vpon ſuche, as ſeemeth to hym good: in ſuche wiſe as the faithfull haue not wherein to glorie, beyng doubly beholden, in that thei were preferred before other. 1. Cor. 1. 8 9. Yea, and that faith is not onelie geuen to the choſen, to bryng theim into the right waie, for one onelie time, but cauſeth them to continue therein to the ende: Philipenſ. 2. 13 &. 1. 6. For as God muſt woorke the beginnyng, ſo muſt he alſo woorke the ende.

22

We beleue Ro. 6. a. b. & 7. a b. Col. 2. 13. & 3. 10. 1. Pet. 1. 3. that through this faith wee are regenerate into neweneſſe of life, beyng naturallie thrall to ſynne. And that wee receiue through faithe, the grace to liue holily, and in the fear of GOD, in receiuyng the promeſſe, which is geuen vs by the goſpell: that is, that God will geue vs his holy ſpirite. Iames. 2. Gal. 5. 6. 1. Iohn. 2. 3. 4 & 5. 28. So faithe, dooeth not onelie not coole, the deſire to liue well and holily, but rather engendreth and prouoketh the ſame in vs, neceſſarilie bringyng forth good workes. Deut. 30. Iohn. 3. 5. Furthermore, although God to fulfill our Saluacion, regenerateth vs, in framyng vs to doe well, Luc. 17. 10 Pſal. 16. 2 Rom. 3. c. d Tit. 3. 5. Rom. 4. 3. 4 5. neuertheleſſe wée confeſſe that the good woorkes, whiche wee dooe, through the guidyng of the holie ſpirite; are not ſufficiente to iuſtifie vs, or deſerue that GOD ſhal accepte vs for his children: for we ſhould bee alwayes waueryng in doubte and vncertaintie, if our cōſciences were not ſtayed on that ſatiſfaction, where with Ieſus Chriſte hath cleared vs.

23.

Wée beleue Ro. 10. 4. Gal. 3. & 4 Coll. 2. 17 that all the figures of the lawe, toke ende at the comming of Ieſus Chriſte. But though the Ceremonies are no longer in vſe, neuertheleſſe, the ſubſtaunce and truthe remaineth with vs, in the perſon of him in whom conſiſteth all fulneſſe. 2. Ti. 3. 16 2. Pet. 1. 19. & 3. 2. And further, that wee muſte vſe the helpe of the lawe and Prophetes, as well to the framyng of our liues, as to confirme vs in the promiſes of the goſpel.

24.

We beleue, 1. Tim. 2. 5 Act. 4. 12. 1. Ioh. 2. 1. 2 ſith Ieſus Chriſte is geuen to bée our onely aduocate, Ioh. 16. 23 24. and that he commaundeth vs to haue familiar recourſe in his name to his father, Mat. 6. 9. Luc. 11. 2. yea yt it is not lawfull for vs to praie, but accordyng to the forme, that God hath appoincted vs by his worde, Act. 10. 25 26. & 14. 14 Apoc. 19. that all that whiche men haue imagined, touchyng interceſſion of dedde Sainctes, is but abuſe and deceipte of Sathan, to tourne menne from the forme of true praier. Wée deſpiſe alſo all other meanes, wherewith menne preſume to be able to reunſome them ſelues to Godwarde, as derogatyng the ſacrifice of the death and paſſion of Ieſus Chriſt. To be ſhorte, we eſteme purgatorie for an illuſiō forged in the ſame forge, ye Mat. 15. 11 Act. 10. 14. Rom. 14. a. b. c. Gal. 4. 9. 10 Col. 2. 18. 19 23. 1. Tim. 4. 2. 3. 4. 5. Monkiſh vowes, pilgrimages, forbiddyng of Mariages and vſe of meates, the Ceremonious obſeruacion of daies, Auriculer confeſſion, Pardons, with al other ſuche like, were: whereby menne thincke too deſerue grace and ſaluacion: Whiche thynges we deſpiſe, not onelie for the falſe opinion of deſerte, that is had in theim, but alſo becauſe thei are mannes inuentions, and yoke mennes cō ſciences.

25.

And Rom. 1. 16 17 & 10. c. becauſe we enioye not Ieſus Chriſt but by the Goſpell, Math. 18. 20. Eph. 1. 22. 23 we beleue that the order of the Churche, whiche is eſtabliſhed by his aucthoritie, ought to bee holie and inuiolable, and therefore, that the Churche can not ſtande without Paſtours, whoſe charge is to teache, Math. 10. Ioh. 13. 20 Rom. 10. and ought to be honoured and reuerently heard, if thei be duelie called, and faithfully exerciſe their office. Not that God is bounde to their helpes or baſe meanes, but that it pleaſeth him to bridle vs therwith. Wherin wee deſpiſe all ſuche phantaſticall perſones, as goe aboute (as muche as in theim lieth) to deface the miniſterie and preachyng of the woorde and Sacramentes.

26.

We beleue then, Pſal. 58 & 22. 23. & 42 5. Ephe. 4. 12. Heb. 2. 12. that none ought to withdrawe hymſelf a parte, and be contented alone, but that all together ought to kéepe and maintain, the vnitie of the Churche, ſubmittyng theim ſelues to the common inſtruction, and to the yoke of Ieſus Chriſte, and that in what place ſoeuer God hath eſtabliſhed, a true order of his Churche: Act. 4. 19 20. Heb. 10. 25 yea though the Magiſtrates and their ordinaunces be contrarie thereunto: and that all they that ſubmitte not themſelues therevnto, but ſeparate them ſelues from it, doe contrarie to the ordenaunce of God.

27.

Neuertheles Iere. 7. 4. b. 11. 12. Math. 3. 12. & 7. 22. & 24. 5. we beleue that it behoueth carefullie & wiſelie to diſcerne, whiche is the true Churche, for that this title hath been too too muche abuſed. Ephe. 2. 20 & 4. 11. 12. 1. Tim. 3. 5. Deut. 31. 12. Wee ſaie therefore, accordyng to the woorde of God, that it is the companie of the faithfull, whiche agree together to folowe the ſame worde, and the pure Religion dependeth thereon: and whiche profite therein, all the dayes of their life, encreaſyng and confirmyng theim ſelues in the feare of GOD, accordyng as thei neede to aduance themſelues, and to marche dailie forward: Rom. 3. c. & when they haue done their vttermoſte, that it behoueth thē continually, to haue recourſe to the remiſſion of their ſynnes. Mat. 13. d 2. Tim. 2. 18 19. 20. And neuertheleſſe wee deny not but that emong the faithfull, there are Hypocrites and reprobate, whoſe malice is not able to deface the title of the Churche.

28.

Vpon this belief Math. 10. 14 & 15. Iohn 10. c. 1. Cor. 3. b. c we proteſte, that where the woorde of God is not receiued, nor any profeſſe to ſubmit theimſelues ther vnto, where the Sacramē tes are not miniſtred, to ſpeake plainly, wee can not iudge any Churche to be there. And therefore we condemne the Popiſh aſſemblies, ſeyng the pure truthe of God is baniſhed thence, in whiche the Sacramentes are corrupt, counterfeacte, falſified, or wholie defaced, and wherein all ſuperſticion and Idolatrie beareth ſwaie. 2. Cor. 6. 14. 15. 16. 1. Cor. 6. 15. Wee holde then, that all thei that haue to do therin, or communicate after that ſorte, ſeparate and cutte of theim ſelues, from the bodie of Ieſus Chriſte. Neuertheleſſe, becauſe there domaineth a certaine ſmall trace of the Churche in Poperie, & namely that the ſubſtaunce of Baptiſme remaineth therein, Math. 3. 11 & 28. 19. Mar. 1. 8. Act. 1. 5. & 11. 15. 16. 17 & 19. 4. 5. 6. for that the efficacie of Baptiſme, dependeth not on the miniſter, wee confeſſe thoſe that are Baptiſed, to nede no ſeconde Baptiſme: and yet by reaſon of the corruption therof, that menne cannot preſent their children thereto, with out pollucion.

29.

As concerning the true Churche, Act. 6. 3. 4 5. Ep. 4. b. c. 1. Tim. 3. Tit. 1. b. Mat. 18. 17. we beleue that it ought to be gouerned, accordyng to the policie, that our ſauiour Ieſus Chriſt hath eſtabliſhed: that is: that there bee Paſtours, Superintendes, and Deacons, to thende that the puritie of the doctrine maye haue his courſe, that vices maie bee corrected and repreſſed, and that the poore and afflicted maie bée ſuccoured in their neceſſities: and that the aſſemblies maie bee made, in the name of God, wherein bothe greate and ſmall maie be edified.

30.

We beleue, Math. 20. 26. 27. &. 28 2. 3. 4. 1. Cor. 3. a. b c. d. Ephe. 1. 22. Col. 1. 18. 19 that al true paſtours, in what place ſo euer they be, haue equal power and aucthoritie vnder one onely bedde: the onely ſoueraigne and onely vniuerſall biſhop Ieſus Chriſt: and for this cauſe, that no Churche oughte to pretend any rule or Lordſhip ouer other.

31.

We beleue Math. 28. 10. 19. Mar. 16. 15. Iohn. 15. 16. Act. 1. 21. & 6. a. b. Rom. 10. 15 Tit. 1. 5. 6. 7 that none ought of his owne authoritie to thruſt himſelfe into the gouernement of the church, but that it ought to be done by election, for that it is poſſible, and God permitteth it. Which exception we adde expreſſely hereunto, becauſe it behoued at ſomtimes and namelye in our time, (in whiche the churche was interrupt for a ſeaſon) that GOD ſhould rayſe vp men by extraordinarye meanes, to reare vp his churche a newe, whiche was ouerthrowen and deſolate. This notwithſtandyng we beleue, that we muſt alwayes conforme our ſelues to this rule, Gal. 1. 15. 1. Tim. 3. 7. 8. 9. 10. 15. that all paſtours, ſupertendents and deacons, haue teſtimony of calling to their office.

32.

We alſo beleue, Act. 13. 2 6. 7. 25. 28. Rom. 12. 6. 7. 8. 1. cor. 14. fg 2. Cor. 12. 7 8. that it is good and profitable, that they whiche are choſen Superintendentes, ſhould bée thincke thē, what meane they were beſt to vſe for the gouernement of the whole body: 1. Pet. 5. . 1. Cor. 14. 40. and neuertheles that thei ſwarue not one iote from that, whiche our fauiour Ieſus Chriſte hath ordayned, whiche hindereth not, but that they maie haue certaine particular ordinā ces in eche place, as the commoditie thereof ſhall require.

33.

Yet for all that, Rom. 16. 17. 18. 1. Cor. 3. 11. Col. 2 6. 7. 8 Gal. 5. 1. wee exclude all mannes inuencions, and all Lawes, whiche are brought in vnder coulour of Gods ſeruice, whereby they goe aboute to bynde mennes conſciences: but onely allowe that, whiche bredeth and maintaineth concord, and kepeth eche perſone, from the firſte to the laſte in obedience. Mat. 18. 17. 1. Cor. 5. 6. 1. Tim. 1. 20 Wherein we muſt followe that, whiche our ſauiour Chriſte declareth concernyng Excommunication: whiche wée allowe and confeſſe to be neceſſarie with all thynges thereto belongyng.

34.

We beleue that the Sacramentes are added to the woorde, for further confirmation thereof: to bée as it were pledges and earneſt to vs of the grace of God, and ſo by this meane, to helpe and comforte our faithe, by reaſon of the groſſeneſſe and infirmitie, whiche is in vs: And that thei are ſo outward ſignes, that GOD worketh through them, in the power of his ſpirite, to the ende that nothyng bee ſignified to vs in vaine: Neuertheleſſe wee hold that all their ſubſtaunce and veritie is in Ieſus Chriſte: and beeyng ſeparated from hym, thei are nothyng but ſhadowe and ſmoke.

35.

Wee confeſſe Rom. 6. 3. Tit. 3. 5. 9. Act. 22. 16. onely twoo to be cō mon to the whole Churche: of whiche the firſte (whiche is Baptiſme) is geuen to vs for witneſſe of our adoption, for that thereby we are graffed into the bodie of Ieſus Chriſt, to thende to bee waſſhed and clenſed, throughe his bloude, and after renewed in holineſſe of life, through his holie ſpirite. Math. 3. 11. 12. Mar. 16. 15. Ro. 6. a. b. c d. 22. 23 We alſo holde, that although we bée Baptiſed but ones, that the profite, whiche there is ſignified vnto vs, extendeth to life, and death, to the ende that wee maye haue an euerlaſtyng marke, that Ieſus Chriſte will alwayes remaine our rightuouſneſſe, and ſanctificacion. And although it bee a Sacramente of ſaithe and repentaūce, Math. 19. 14. 1. Cor. 7. 14 neuertheleſſe, becauſe God receiueth into his Churche, the children with their fathers, wee ſaie, that by the aucthoritie of Ieſus Chriſte, young children begotten of faithefull parentes, ought to be Baptiſed.

36.

We 1. Cor. 10. 16. 17. & 11. 24. cōfeſſe that the holie Supper (whiche is the ſeconde Sacramente) witneſſeth vnto vs the vnitie, whiche wee haue with Ieſus Chriſte, in aſmuche as he did not onely ones dye, and riſe againe for vs, Iohn. 6. 56. 57. & 17 21. 22. but alſo truely fedeth and nouriſheth vs, with his fleſhe and bloude, that wee might bee one with hym, and his life common to vs. Mar. 16. 19. Act. 3. 21. And though he bee in heauen, till he come to iudge the worlde, 1. Cor. 10. 16. Iohn 6. yet wee beleue that by the ſecrete and incomprehenſible power of his Spirite, he nouriſheth and quickeneth vs, with the ſubſtaunce of his bodie and bloud.

We hold that this is done ſpiritually: not putting in ye place of effect, and veritie, imaginatiō, nor thought. But foraſmuch as the highneſſe of this miſterie for mounteth the meaſure of our vnderſtanding, and all order of natuture, to be ſhort, becauſe it is heauīly, it cannot be apprehended but by faith.

37.

We beleue, as is ſaid, that as well in the Supper, as in Baptiſme, god geueth vs in dede and in effecte that whiche is figured therby. And therefore we ioyne with the ſignes, the true poſſeſſiō and enioying of that which is there preſented vnto vs. So that all they whiche bringe to the holye table of Chriſte a pure fayth, (as a veſſell) receiue truelye that whiche the ſignes teſtifie: That is, 1. Cor. 11. Iohn. 6. that the body and bloud of Ieſus Chriſt ſerue no leſſe for meat and drinke to the ſoule, than the bread & wine do to the body.

38.

Alſo we hold, Ro. 6. 3. 4. that though ye water be a tranſitory element, yet it truely teſtifieth vnto vs the inward waſhing of our ſoules in ye blod of Ieſus Chriſt, through the working of his ſpirit: and that the bread & wine beinge giuen vs in the ſupper, is very ſpirituall food to vs, Iohn. 6. 1. Cor. 11. for that they manifeſtlye declare vnto vs, that the fleſhe of Ieſus Chriſt is our meate, & his bloud our drink: we deſpiſe all phantaſticall heades & Sacramentaries, which wil not receiue ſuch ſignes & markes, ſeinge that our Lord Ieſus Chriſt pronoſiceth. Mat. 26. 1. Cor. 11. This is my body, this cup is my bloud.

39

We beleue Exod. 18. Math. 17. 25 Rom. 13. that God willeth the worlde to be gouerned by laws & pollicie, to ye end to bridle & kepe vnder ye diſordonat appetites of the people. And like as he hath eſtabliſhed kingdoms, cōmon weales, and all other ſortes of powers, be they by inheritaunce or otherwiſe, with all thinges belonging to the ſtate of iuſtice, & wil be acknowleged author therof: for this cauſe hath he put the ſwerde in the magiſtrates hād, not only to puniſh vice cōmitted againſt ye ſecōd table, but alſo againſt the firſt. 1. Pet. 2. 13 14. 1. Tim. 2. 2 And therfore it behoueth vs for his ſake not onely to ſuffer ſuperiours to rule, but alſo to honour and eſteme them with all reuerēce, holding them for his liftenauntes & officers, whiche he hath appointed to exerciſe a lawfull and holy charge.

40

We holde than, Math. 17. 24. that we muſte obey their lawes and ſtatutes: paye tributes, impoſts, and other dueties: and willinglye to beare the yoake of ſubiectiō although they were infidels: Act. 4. 17 18. 19. ſo that the ſoueraigne Empire of God be kept whole. And therfore we deteſt thoſe that woulde reiect ſuperioritie, make all thinges common, and ouerthrowe all order and iuſtice.

FINIS.

This confeſſion of faith, was publiquely preſented again to the Kings Maieſtie, Charles the .ix. of that name at Poiſſy the yeare 1561. the ninth Septemb.