A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F. — Confessio Christianae fidei. English

A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F. — Confessio Christianae fidei. English

Table of contents

Title page

The principall poynctes treated in thys confeſſion.

To the ryght honorable and vertuous Lord, the Lord Haſtinges, Earle of Huntington. &c. Robert Fyll, vvysheth long lyfe with increaſe of honour in the feare of God. Amen. (⸫)

This vvhole Worke or confeſsion conſiſteth of .vij. principall poinctes. The firſt number ſignifieth the article. The ſecond the leafe.

The Printer to the Reader.

¶ Certaine textes of the new Teſtament by the which euery faythfull chriſtian is exhorted to render a confeſsion of their •aith before men.

❧ Theodore de Beze. to the Church of the Lord, grace and peace in him.

§

Of the trinitie. The firſt point.

The firſt Article of the vnitie of God.

2. Of the Trinitie of perſones diſtinct in one vnitie of ſubſtaunce.

3. Of the eternall prouidence of God.

Of God the Father. The ii point.

§

•. Hovve the father is creatour and preſeruour of all thinges.

3. Of the creation of Angels.

4. The vvorkes of the Trinitye are inſeperable.

Of Ieſus Chriſt the only ſonne of God. The thirde poynt.

The firſt article of the diuinity of the Sonne.

2 The ſonne onely mediatour betvveene god and his elect eternally ordained.

3. God is perfectlye iuſte and me〈…〉cyfull.

4. God is immutable.

5. The councell of god dothe not exclude the ſeconde cauſes.

6. Man vvas created to declare the Iuſtice and mercy of god.

7. vvhye it vvas neceſſarye that the firſte man shoulde be created good and pure.

8. It vvas neceſſarye that man ſhould fal from his puritie.

9 Hovv God hath created men good.

10 Hovve man broughte himſelfe vvith all hys poſteritie culpable of the firſt and ſecond death.

xi. The vvaye vvhyche leadeth to the firſt death.

12. The firſt death cannot be eternal.

13. The vvaye vvhich leadeth to the ſeconde death.

14 vvhat frevvyll remayneth in man after ſynne.

15. Abriefe ſome of originall ſynne

16. Hovve god tourneth mannes ſynn〈…〉 his glorye.

17. Ieſus Chriſt the onely med•atou• ordained and promiſed.

18. The agrement and difference of the olde and nevve teſtament.

19 vvherfore it behoued Ieſus Chriſt to be a verye naturall man in bodie and ſoule vvithout ſynne.

20. wherfore it was needfull that Ieſus Chriſt ſhould be very God.

21. Howe the miſterie of our ſaluation was fulfilled in Ieſus Chriſt.

22 The tvvo natures vvere vnited and knitte in one perſon from the firſt inſtaunt of the conception.

23 The virgin Marye is mother of Ieſus Chriſt God and man.

24. The ſumme of the accomplishement of oure ſaluation in Ieſus chriſt.

25. Hovve Ieſus chriſt beinge aſcended into heuen is neuertheles here on earth vvith his flocke.

29. There can be no other nevve religion then this.

Of the holy ghoſt. The fourth point.

The firſte article of the perſon of the holye Ghoſte.

2. Of the effectes properlie conſidered in the holie ghoſt.

3. The holie ghoſt maketh vs partakers of Ieſus Chriſt by faith onelie.

4. vvhat meanes the holie ghoſt vſeth to create and maintaine faith in vs.

5. Hovve neceſſarie faith is, and vvhat faith is.

§

7. Hovve this is to be vnderſtande, vvhich vve ſaye, as Sainet Paule ſayth, that vve be iuſtified by onely faithe.

8. To be aſſured of our ſaluation by faith in Ieſus Chriſt, is nothing leſſe then arrogancie or preſumtion.

9 Faith fyndeth in Ieſus Chriſt, al that is neceſſary to ſaluation.

10 Of the remedy w•hich faith findeth in Ieſus Chriſt only againſt the firſt aſsault of the fyrſt temptatiō grounded vpon the multitude of our ſinnes and what aſsuraunce there is in this caſe, eyther vpon the ſayncts, or vpon our ſelues.

11 The remedy which onely faith fyndeth in Ieſus Chriſt onely againſt the ſecond aſsault of the fyrſt temptation grounded vppon this, that we be vnfurnyshed of the righteouſnes which God requireth of vs.

12 The third aſſault of the ſame temptation, grounded vppon the naturall corruption or originall ſinne whiche is within vs.

13 The remedye againſt the ſeconde temptation, whether we haue faith or not.

14 Thoſe do ſlaunder vs falſely, which ſaye, that we diſalowe good works.

15 The firſt difference in the matter of good workes is, which be good, and which be euyll.

16 vvhich be the moſt excellent works & the qualities of true praier according to the vvord of God, and the authoritie of the auncient doctours of the Church.

¶ Of workes of Charitie.

¶ Of workes indifferent.

17 The ſeconde difference in the matter of good workes, is to know from vvhence they proceede.

18 The thirde difference of the matter of good worke, is to knowe wherto they be good.

19 To vvhat ende good vvorkes doo ſerue vs before God and before men.

20. Remedies againſt the laſt and moſt daungerous temptation, vvhiche is▪ vvhether vve be ſaued or not.

21. Of tvvo inſtrumentes, vvhere vvith the holy ghoſte is ſerued to create fayth in the hartes of his electe, to vvitte, the vvord of •od, and the ſacramentes.

22 What it is that vve call the vvorde of God, and of the tvvo partes, that is to ſay, the lavve and the Goſpell.

23. What difference there is betvveene the lavve and the Goſpell.

24 After vvhat maner the preachyng of the lavve ſerueth the holy Ghoſt.

25. Of the other parte of the worde of God called the Goſpell, of what authorite it is. Wherefore, howe, and to what ende it is written.

26. Hovve the Goſpell comprehendeth in ſubſtaunce, all the bookes of the olde teſtament.

27 Hovv it is to be vnderſtande that vve haue ſpoken of the auctoritie of the vvoorde vvritten, and if it be neceſſarie to tranſlate it into all languages.

28. Hovv the holy Ghoſt is ſerued vvith the exteriour preachyng of the Goſpel, to create faith in the hartes of the elect▪ and to harden the reprobate.

26. Another fruite of the preaching of the lavv, after the preaching of the goſpell beginneth to vvorke.

30 The ſecond meane vvhich the holye Ghoſt vſeth to make vs reioice in Ieſus Chriſt▪ and vvherefore the Lord is not onely content vvith the ſimple preaching of his vvord.

31 The diffinition of that vvhich is called a Sacrament.

32▪ The difference betvvene the ſacramentes of the olde couenaunt▪ and thoſe of the nevve.

33. VVherby the falſe ſacramentes be knowen from the true and the abuſe of them from the right vſage.

34. VVhich thinges be common to the preaching of the worde and to the ſacramentes.

§

36 Howe there is but two Sacramentes in the Chriſtian Church.

27. The foure pointes vvhiche be to be conſidered in the declaration of this matter.

38. The firſt point is to vnderſtand what we doe meane by the name of ſigne, in this matter of Sacramentes, and wherefore the Lorde did choſe for ſignes the moſt vulgar and common thinges.

40. From whence procedeth this alteration & the errour of thoſe which make a charme▪ or ſorcerie of the ſacramentall wordes.

42. The ſacraments be no ſacraments without the vſe of them.

43. The ſecond point is of the thing ſignified in the Sacramentes.

44. The thirde poynt is how Ieſus Chriſt is ioyned with the ſignes.

45. The diſtinction of ſignes and of the thing ſignified.

94. The maner to communicate aſwel the ſignes of the Sacramentes as the thing ſignifyed.

47. Application of all that is before ſaid of the facrament of Baptiſme.

48. For what cauſes the younge children of the faythfull be baptiſed.

49. Application of all that goeth before of the Sacrament of the Supper and the right vſe thereof.

¶ Theſe places followyng be alledged by the Fathers, touching this expoſition.

§

50. The concluſion of the matter of the Sacramentes.

51. Wherefore the holye ghoſt is called the conſolator or comforter and to vvhat purpoſe and ende the afflictions of the faithfull ſerueth.

Of the Church. The fyft poynt.

1. That there hath alvvaies beene and euer shall be a Church, out of the vvhich there is no ſaluation.

2. There can be but one true church

3. VVherefore vve call the Churche catholyke.

4. In vvhat thyng lyeth the communion of ſainctes.

5. The churche hath but one heade, that is to ſaye Ieſus Chriſte, to vvhome there needeth no lieu tenaunt.

9. The commu•ion of the Saintes letteth nor hind•r••h not the diuerſity of offyces amonge the faythfull.

7. The markes vvhereby vve maye diſcerne the falſe Churche from the true.

8. Whiche be the true members of the Church.

9 The markes or tokens of the Churche bée not alvvayes in one eſtate, and hovve it oughte to bee gouerned.

10 Wherein conſiſteth the duetie and authoritie of the Churche generally.

§

•• Hovve far vve may differ from the councels.

13. To vvhome it pertayneth to call a councell.

14 Hovve thoſe oughte to be choſen, vvhiche the Churches doe ſende •o the councels.

15. Euery man ought to be heard in the councell. Prouyded that there be no confuſion.

16. Who ought to preſede or be chiefe in the councell.

17 How far extendeth the power of the Counſels, and why they be ordained in the Church.

18 The fyrſt poynt to conſider the caſe well, when or at what tyme they should ſet vp politike lawes in the Church.

19 The ſeconde poynt which is to be conſidered in the eccleſiaſticall ordinaunces.

20 The thyrde conſideration that ought to be had in eccleſiaſticall ordinaunces.

21 VVhat is to be aunſwered to thoſe which alledge councels againſt vs.

22. Of particular Counſels as of nations o• prouinces.

23 How many ſortes of ſpeciall gouernours there be in the church.

24 The offyce of Apoſtles, Euangeliſtes▪ and Prophets in the primatiue Church.

15 Of the offyce of paſtours and doctours.

26 The difference betweene Paſtors and Doctours.

27 The paſtours and doctours bee but inſtrumentes by the which God conducteth the miniſterie of his worde.

28 The marckes and tokens of falſe doctours and paſtours.

29 Of degrees which ought to bee among Miniſters of the word, accordyng as they be diſſeuered by companies.

54 The ſecōd degree of eccleſiaſtical offices which is the office of deacōs, & the diſtribution of the goods of the church.

31 Of the fowre orders which they call minores ordines.

32 The thirde degree of eccleſiaſticall offyces whiche is the Iuriſdiction and offyce of the elders.

33 To what purpoſe or ende ſerueth the eccleſiaſticall iuriſdiction and which be the partes therof.

34 VVhat is the office of the Elders in the Church.

35 How the eccleſiaſticall elections ought to be.

36 Of the qualities and conditions of thoſe which they ought to elect.

37 The order and maner to geue the voyces.

38 Of confyrmation and conſecration of the perſons elected.

39 Of mariage, of faſting, and of the difference of dayes, and meates.

40 Of the ſecōd part of the ecclaſiaſticall iuriſdiction, concerning correction.

41 vvhat excommunication is, & what the right vſe thereof is.

42 Of the ciuill and Chriſtiā magiſtrate and to what ende his office tendeth.

33 Howe far they are bounde to obey the magiſtrate.

Of the laſt Iudgement. The. vi. poynt.

1. VVhat it is that we do beleeue and hope of the laſt iudgement.

¶ A briefe compariſon betwene the doctrine of the Papiſtes, and this of the holy catholike Church. The. vii. poynt.

1 The Papiſtes worshippeth a falſe God, which is neyther righteous nor mercifull.

2 If the doctrine of the Papiſtes bee true, it foloweth that Ieſus Chriſte is not verie man.

3 The papiſtes doctrine maketh the oblation of Ieſus Chriſte of none effecte.

4 The Papiſtes aboly•heth the true interceſsion of Ieſus Chriſt.

5 The Papiſts doth not acknowledge Ieſus Chriſt to be the perfect declarer of the wyll of God, neyther the holy Scriptures to bee a ſuffycient doctrine of ſaluation.

6 The papiſtes ſpoyleth Ieſus Chriſt of his office of head of the church.

7 By the doctrine of the papiſts, we can in no wiſe vnderſtand how mortal the naturall ſicknes of mankinde is.

8 Another execrable error of the papiſtes in the vſing of the onely medicine of health, which is the benefit of Ieſus Chriſt.

9 They know not in the papiſtry the exerciſe of the lawe of God, or the goſpell.

10 They know not what good workes are in the papiſtrie.

11 In the papiſtry they know not what is a Sacrament, nor what is the vſe therof.

Firſt of confyrmation.

Of penance.

Of contrition.

Of confeſſion.

¶ Of the extreme vnction called anealing.

Of orders.

Of the clericall tonſure.

Of mariage.

Of Baptiſme.

Of the Supper.

12 In the papiſtry there is no eccleſiaſtical gouernement.

13 The abuſe which is commytted in the ſeconde partie of eccleſiaſticall offyces which be Deacons.

14 Of the abuſe which is commytted in the order of Prieſthoode, and in the gouernment of theyr ſpirituall iuriſdiction.

¶ Of Moonkes.

15 The Papiſts be manifeſtly culpable of rebellion againſt the magiſtrate.

¶ The concluſion of that is aforeſayde.

Another briefe confeſsion of fayth, according to the ſame herebefore and the ſame authour.

§

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A briefe and piththie ſumme of the Chriſtian faith, made in forme of a confeſsion, vvith a confutation of all ſuch ſuperſtitious errours, as are contrary therevnto. Made by Theodore de Beza▪ Tranſlated out of Frenche by R. F.

AFTER DARKNESS LIGHT.

POST TENEBRAS LUX

PRINTED AT LONDON by Richard Serll, dwelling in Flete lane, at the ſygne of the halfe Eagle and the Key.

The principall poynctes treated in thys confeſſion.

[Page]

The firſte poincte of the vnitye and trinitie of God.

ii. Of the Father.

iii. Of the Sonne.

iiii. Of the holy ghoſt.

v. Of the Church.

vi. Of the laſt Iudgement.

vii. A compariſon betweene the doctrine of the papiſtes and theſe of the holy catholicke Church.

To the ryght honorable and vertuous Lord, the Lord Haſtinges, Earle of Huntington. &c. Robert Fyll, vvysheth long lyfe with increaſe of honour in the feare of God. Amen. (⸫)

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HAuinge reade ouer this worke (right honorable) printed in the Frenche tongue, and alſo knowing the aucthor, and being ſomewhat acquaynted with him, who for his ſingular godly learning, knowledge, and conuerſation, [...]s eſtéemed of thoſe y• be godly, for a pre [...]ious pearle ſent amongſt vs from God [...] this our troubleſome age: I thought [...]t my duety to put it forth into the Eng [...]yſh tongue, that thoſe my natiue coun [...]rymen, which doo not vnderſtande the French: might be partakers of the fruit [Page] of ſo godly a worke in Engliſhe. And alſo haue as it were a weapon in hande, to defend themſelues againſt the miniſters of Sathan, who be euer ready to cauyll againſt the trueth, more ready to putte men in doubt, then to eſtabliſhe them in the true Chriſtian faith. The true vnderſtāding of our beléefe is the pure gyft of God, and among his gifts the chiefeſt Beleefe with knowledge of Gods word, ordereth the minde, gouerneth the body, dyrecteth all our workes and affayres, teachinge what wée ought to doo, and what to leaue vndone, without whiche neither can King, Lord nor ſubiect, well order them ſelues, nor thoſe things that bée committed to theyr charge. Nowe if we eſteeme other things to be of valewe and can prayſe them: your honour knoweth that the knowledge of true beléefe grounded vpon Gods word, doth ſo farre excell all other things, as heauenly treaſures excell the commodityes of the earth. And this is moſte profitable to kinges, Dukes, Earles, and Lords, (as [Page] appeareth in the 2. Pſalme, Deutero. 17 chap. and Eſay 46. chap. where they be named the nurces of religion) and vnto all other degrées ſpyrituall or temporal. And vaine are all men which know not this truely. And S. Paule ſayde becauſe it ſéemed not good to them to haue the knowledge of Gods word, he gaue them vp into a lewd mind, & to all vncleanes, For if God be the lyght, ſuche as knowe him not ſtumble in darknes. If he be the only way, the ignoraunt go ſtray. If he be the trueth, they that knowe him not be deceyued. If he be onely good, all good thinges muſt be borrowed and craued of him alone. If all knowledge & learning be his, wée muſt be Gods ſcholars. If he be life, not to knowe him his eternall death. For it is written, this is eternall lyfe, to know Ieſus Chriſt whome thou haſt ſent to be very god. But this knowledge muſte wée haue and learne in the ſcriptures, as S. Paule ſayth, the ſcripture is profytable to teach, to controll, to amende, and to inſtruct in all ryghteouſneſſe [Page] that the offyce of ſaluation is lyttle regarded: But this myngle mangle of ſpirituall and temporall regiment, is vſurped by them, as if no Chriſtian Magiſtrat ordained of God, ſufficed to redreſſe ſuch abuſes. What maruell if mans ordynaunces be broken, where the ordynaunce of God is playnlye reſyſted. Alſo in the country where moſt nede of preaching and inſtruction is, there bée ydell chaplaynes, which poſſeſſe and withhold the Preachers liuings, and moſt ſpeciallye in the Cathedrall Churches: many of the which bée but onely a very refuge and denne of ydell, ignoraunt, and vnpreaching lubbers. Is not the ordinance of God, and good meaninges of noble founders broken here? Is not his proclamation diſobeyed, who proclaymed by the mouth of ſaint Paul, hée who laboureth not, ought not to eate? Among the Iewes temporall men, and thoſe that [...]erued not the Altar, were not ſuffered to liue of the altar, as they now do vnder the goſpel. Behold y• Apoſtles, Timothe [Page] Tite, and many others. If we do alowe the order of the primatiue & holy apoſtolike church, let vs folow their examples. Beholde the fathers, as Origine, Ciprian, Ambroſe, Iherom, Auguſtine, Chriſoſtome, and others, who ſpent the greateſt part of their lyues in preaching and teachinge the people, as appeareth by their workes, which be for the moſt part Sermons, Leſſons, Homelies, diſputations, and confutations of hereſies in their tymes. They preached on the ſondayes and expoūded the ſcriptures. And on the wéeke dayes they procured theyr Sermons and expoſitions to be written. There were no pluralities of liuings in thoſe dayes, neither diſpenſations, Totquottes, nor Reſidences, qualifications, nor improperations. Chyldrē and boyes enioyed no Benefices in thoſe dayes by no manner of means, or conſiderations to come. God graunt vs ſhortly to ſée a redreſſe of ſpirituall abuſes, and temporall diſorders, in ſpyrituall gouernours without reſpect of priuate gaine. And y• [Page] we maye ſay with the Prophet Dauid the word of God is my counſeler. Exce [...] ſuch thinges be amended, neyther Engliſhe ſeruice▪ Homelies, Ceremonies, no [...] ſacraments, do make vs chriſtians. W [...] differ from the Turks but in outward rites & ceremonies, and outward profeſiō of our faith in words. But not in th [...] true ſigne of Chriſtian integrity, whic [...] is vpryghte conuerſation and good ly [...] Thus héere in Englande many idle v [...] learned Chappelaines and Prieſtes b [...] founde of the coſtes and charges of poor Pariſhes, ſo that for lacke of preaching many poore Soules be defrauded of th [...] ſwéete mylke of Gods woorde▪ and lac [...] teachers to declare to them their duty [...] towards God and their Prince. This [...] a reioyſing to the enemie, and pleaſau [...] newes to thoſe whiche gape and loo [...] that the ende of theſe abuſes, & diſorde [...] wyll be the deſtruction and ruine of th [...] floriſhinge Realme. And ſo is to be ferred that it wyll, except the inſatiable c [...] uetouſneſſe, and carnall lybertie [...]e w [...] [Page] [...]d out. And that wicked Idolatrous murderers of Gods people, and diſobedient to his word and lawes, may be cut off, that Gods wrathe and indignation maye bee pacifyed by amendemente, accordynge to Goddes expreſſe woorde, Deuteromie thyrtéene Chapter: Thine eye ſhall not pyttye ſuche one, nor ſhewe mercye to him, but hee ſhall bée ſlayne. And ſo ſhalte thou take the euyll awaye foorth of the myddes of thee, ſayeth the Lorde God. (Reade the whole Chapter.) Alſo Saint Paule to the Hebrewes the tenth Chapter. If he that deſpiſeth Moiſes Lawe, ought to dye without mercie, howe muche more puniſhment deſerueth hee that treadeth vnder foote the ſonne of God, and coūteth the blood of the newe Teſtament an vnholie thing? But ſome haue not onely troden vnder foote, but alſo mocked, deſpiſed and moſt cruelly brent the Teſtament and woorde of the eternall God, and alſo tormented and ſhamefully murdered his true and faythfull ſeruauntes, [Page] and preachers the deere members of Ieſus Chriſt his ſonne. And moſt blaſphe▪ mouſly contemning the holy ſacraments truely myniſtred, and all godly eccleſiaſticall orders and diſcipline. To redreſſe of theſe enormities muſt come by y• magiſtrates, for they are powers ordayned and exalted of God, for the ſame entent▪ If they be not redreſſed, and that ſhort▪ lie, in ſtéede of the comfortable promiſes of God, wée ſhalbe oppreſſed with the terryble plagues whiche hée threatneth to the breakers of his lawe. As dearth, warre, peſtilence, and other his ſcourges, as wée be threatened now of late by the punyſhmente of our neyghbours in Fraunce. Happy are thoſe that can bée admonyſhed by the fall of others, and amend. I would thinke my labour well beſtowed, if I mought obtayne of your honor, and other that be of a godly meaninge, to reade this ouer with good delyberation, and Iudgement: And alſo ſuche as be in doubte whiche is the true religion. And thoſe that thinke we be in [Page] an errour, I would to God they woulde voucheſafe to reade and conferre it with the ſcriptures, and doctours, as is noted in the margine. And in reading, to put a ſyde diſdayne, contempte, and all ſingular and pryuate affections. And then I doubte not but God wyll open vnto them further knowledge, and mooue them to be more ſtudious in Gods word and alſo haue a better opinion of the true religion.

I haue for my Countryes ſake tranſlated this godly and neceſſarye woorke, wherevnto I haue added nothyng of myne owne, but ſymple, and playnelye, according to my ſmall vnderſtanding, I haue kepte the wordes and meanyng of the authoritie, as neare as our Engliſh wyl ſuffer mée, rather ſhewing mee ſelfe homelye and playne, then by ouer muche fyneneſſe to diſſent from the mynde of hym, who in the feare of God, and for his Bretherns ſake ſet it foorth.

Humblye beſéechynge youre honour, [Page] and all godlye Readers, to take this my ſmall labour in good parte, and accept my good meaning, which tendeth to the profite of my Country men, and eſpeciallye to the glorie of God, and aduauncement of his kingdome. Who proſpere and maintaine your honour in his feare, long to continue, enrytching you with all good bleſſinges, and gouerninge you and yours by his holye ſpirite, vntyll he ſhall call you to come vnto him ſelfe, there to continue in his glorious kingdom, for euer and euer.

Amen.

This vvhole Worke or confeſsion conſiſteth of .vij. principall poinctes. The firſt number ſignifieth the article. The ſecond the leafe.

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THe fyrſte poinct intreating of the Trinitie contayneth theſe thrée articles.

1 Of the vnitie of God. Folio. 1

2 Of the Trinitie of perſonnes diſtinct in one vnitie of ſubſtance. Eodem

3 Of the eternall prouidence of God. Eodem

¶ The ſecond poinct intreating of God the Father, containeth theſe fowre articles.

1 Of the perſon of the Father. fol. 2

2 How the father is creatour and preſeruour of all thinges. Eodem

3 Of the creation of Angelles. Eodem

4 The works of ye trinity are inſeparable. eodē

¶ The thirde poinct intreating of Ieſus Chriſt the onelye Sonne of God, containeth theſe. 26 articles.

1 Of the diuinitie of the Sonne. fol. 3

2 The Sonne onely mediatour betwéene God and his elect eternally ordayned. Eodem

3 God is perfectly iuſt and mercifull. Eodem

[Page]4 God is immutable. Eodem

5 The counſell of God doeth not exclude the ſeconde cauſes. Eodem

6 Man was created to declare the Iuſtice and mercy of God. Foli. 4

7 Why it was neceſſarye that the fyrſte man ſhould be created good and pure. Eodem

8 It was neceſſary that man ſhould fall from his puritie. Eodem

9 How God hath created men good. Foli. 5

10 How mā brought himſelf wt all his poſterity culpable of the firſt & ſeconde death. Eodem

11 The way which leadeth to y• firſt death. Eodē

12 The fyrſt death can not be eternall. Eodem

13 The way which leadeth to y• ſecōd death. eodē

14 What free wyll remayneth in man after ſinne. Foli. 6

15 A briefe ſumme of originall ſinne. Eodem

16 Howe God turneth mannes ſinne to his glorie. Foli. 7

17 Ieſus Chriſt the onely mediatour ordained and promiſed. Eodem

18 The agreement and difference of the olde and new Teſtament. Foli. 8

19 Wherefore it behoued Ieſus Chriſt to be a [Page] very naturall man in body and ſoule without ſynne. Eodem

20 Wherfore was it néedeful that Ieſus Chriſt ſhould be very God. Folio. 9

21 Howe the miſtery of our ſaluation was fulfilled in Ieſus Chriſt. Foli. 10

22 The two natures were vnited and knitte in one perſonne from the fyrſt inſtaunt of the conception. Eodem

23 The Vyrgine Marye is Mother of Ieſus Chriſte God and man. Eodem

24 The ſumme of the accompliſhment of our ſaluation in Ieſus Chriſt. folio. 11

25 Howe Ieſus Chriſte beinge aſcended into heauen, is neuertheleſſe here on earth wyth his flocke. Fol. 12

26 There can be no other true Relygion then this. Folio. 13

¶ The iiii. poynt intreating of the holye ghoſt, containeth the 15. Articles.

1 Of the perſon of the holy ghoſt. Folio. 13

2 Of the effectes properlye conſydered in the holy Ghoſt. fol. 14

3 The holy Ghoſt maketh vs partakers of Ieſus Chriſt by fayth onely. Eodem

[Page]4 What meanes the holy ghoſt vſeth to create and maintaine faith in vs. Eodem

5 How neceſſary faith is, & what faith is. fol. 15

6 What is the obiect of the true fayth, and of what force it is. Fol. 16

7 How this is to be vnderſtand which we ſay, as Saint Paule ſayth, that we be iuſtified by onely fayth. Eodem

8 To be aſſured of our ſaluation by faythe in Ieſus Chriſte, is nothing leſſe then arrogancie or preſumption. fol. 17

9 Faythe findeth in Ieſus Chriſte all that is neceſſary to ſaluation. fol. 18

10 Of the remedy which faith findeth in Ieſus Chriſt only againſt ye firſt aſſault of ye firſt tēptation groūded vpon ye multitude of our ſyns, & what aſſuraunce there is in this caſe eyther vpon the ſaints or vpon our ſelues. Eodem

11 The remedy which only fayth findeth in Ieſus Chriſte onely againſt the ſecond aſſault of the firſt temptation grounded vpon this, that we be vnfurniſhed of the righteouſneſſe which God requireth of vs. fol. 22

12 The thyrde aſſault of the ſame temptation, grounded vppon the naturall corruption of originall [Page] ſinne which is within vs. Fol. 23

13 The remedy againſt the ſeconde temptation whether we haue faith or not. fol. 24

14 Thoſe do ſlaunder vs falſely which ſay that we diſalow good workes. fol. 26

15 The firſt differēce in the mater of good works is, which be good and which be euyll. fol. 27

16 Which be the moſt excellent works, and the qualities of true praier according to the work of God, and the authoritye of the aunciente doctors of the Church. folio. 28

17 The ſecōd differēce of ye mater of good works is, to know from whence they procéede. fol. 31

18 The thyrde dyfference in the matter of good workes is, to knowe wherevnto they be good. fol. 33

19 To what ende good works do ſerue vs before God and before men. foli. 34

20 Remedies againſt the laſte and moſt daungerous temptation, which is, whether we be ſaued or not. fol. 37

21 Of two inſtrumentes wherewith the holye Ghoſte is ſerued to create fayth in the hartes of his electe, to wéete, the worde of God, and the ſacraments. foli. 42

[Page]22 What is that we call the word of God, and of the two partes, that is to ſay the lawe and the Goſpel. Eodem

23 What dyfference there is betwene the law and the Goſpell. folio. 43

24 After what maner the preaching of the law ſerueth the holy ghoſt. fo. 46

25 Of the other part of the word of god caled the goſpel, of what autoritie it is, wherfore, howe and to what ende it is written. foli. 48

26 How the goſpel comprehendeth in ſubſtance all the bookes of the olde teſtament. fo. 50

27 Howe it is to be vnderſtande that we haue ſpoken of the authority of the word written, and if it be neceſſarye to traunſlate it into all languages. folio. 51

28 Howe the holye ghoſt is ſerued with the exteriour preachinge of the Goſpell to create fayth in the hartes of the elect, and to harden the reprobate. fol. 52

29 Another fruite of the preaching of the lawe after the preaching of the Goſpel begynneth to worke. folio. 53

30 The ſeconde meane which the holye ghoſte vſeth, to make vs reioyce in Ieſus Chriſt, and [Page] wherfore the lord is not only content with the ſymple preaching of his word. fol. 55

31 The diffynition of that which is called Sacrament. folio. 57

32 The difference betwen the ſacraments of ye olde couenaunt, and thoſe of the new. fo. 58

33 Whereby the falſe ſacraments be knowen from the true, and the abuſe of them from the right vſage. Eodem

34 Which things be common to the preaching of the word, and to the ſacraments. fol. 59

35 What things belong properly to the ſacramentes hauing reſpect to the ende wherefore they were ordained of God. folio. 60

36 Howe there is but two Sacraments in the Chriſtian Church. fol. 63

37 The fowre points which be to be conſydered in the declaration of this matter Eodem

38 The firſt point is to vnderſtand what we do meane by the name of ſygnes in this matter of Sacramentes, and wherfore the Lord dyd chuſe for ſygnes the moſt vulgar and cōmon thinges. Eodem

39 What followeth the errour of thoſe which take awaye the ſubſtaunce from the ſygnes [Page] in the ſacrament. foli. 65

40 What mutation or change is in the things which he vſed in the ſacrament. Eodem

41 From whence proceedeth this alteration, & the errour of thoſe which make a charme or ſorcery of the the▪ ſacramental words fo. 66

42 The Sacramentes to be no Sacramentes without the vſe of them. Eodem

43 The ſeconde poynt is the thing ſygnified in the ſacrament. Eodem

44 The thyrd poynt is howe Ieſus Chriſt is ioygned with the ſygnes. Eodem

45 The diſtinction of ſygnes and of the thing ſygnified. Folio. 67

46 The maner to communicate aſwel y• ſignes of the ſacraments as the thing ſignified. eodē

47 Application of all that is beforeſayde of the ſacrament of Baptiſme. foli. 68

48 For what cauſe the young chyldren of the faithfull be Baptiſed. foli. 70

49 Applycation of all that goeth before of the Sacrament of the Supper, and the ryght vſe therof. foli. 71

50 The concluſion of the matter of the Sacraments. foli. 76

[Page]51 Wherfore ye holy ghoſt is called y• conſolator or comfortour, and to what purpoſe and ende the afflictions of the faithful ſerueth. Eodem

¶ The v. poynt intreating of the Church containeth the 43. Articles.

1 That there hath alwayes béene and ouer ſhalbe a Churche, out of the whiche there is no ſaluation. Foli. 77

2 There can be but one true Church. Fol. 78

3 Wherfore we call the Church catholik. eodē

4 In what thynge lyeth the Communion of Saynts. Eodem

5 The Churche hath but one heade, that is to ſaye, Ieſus Chriſte, to whome there néedeth no lieuetenaunt. foli. 79

6 The communion of the Sayntes letteth nor hindereth not the diuerſytie of offices among the faithfull. fol 80

7 The markes whereby we maye diſcerne the falſe Church from the true. fol. 81

8 Which be the true members of y• church, fo. 82

9 The marks or tokens of the Churche be not alwaies in one eſtate, and how it ought to be gouerned. fol. 83

[Page]10 Wherein conſiſteth the duetie and autority of the Church generally. Folio. 84

11 Of the autority of the vniuerſal counſelles, and firſt what is an vniuerſall counſel. Eodē

12 Howe farre wée maye dyfferre from the counſelles. folio 85

13 To whom it pertaineth to cal a coūſel. fo. 86

14 Howe thoſe ought to bee choſen whiche the churches do ſend to the counſels. folio. 87

15 Euery man ought to be heard in the counſel. prouided that there be no confuſion. fol. 88

16 Who ought to procéede or to be chiefe in the counſell. folio. 89

17 How far extendeth the power of the coūſels, and why they be ordained in the church. fo. 91

18 The firſt point to conſider the caſe wel when or at what time they ſhoulde ſet vp publique lawes in the Churche. folio 93

19 The ſecōd poynt which is to be conſidered in the Eccleſiaſticall ordinaunces. folio 95

20 The third conſideration that ought to be had in Eccleſiaſticall ordinaunces. folio 96

21 What is to be aunſwered to thoſe whiche alleadge counſelles againſt vs. folio 97

22 Of particular counſelles, as of nations or [Page] prouinces. Foli. 98

23 Howe manye ſortes of ſpeciall gouernours there be in the Churche. Eodem

24 The office of Apoſtles Euangeliſts & Prophetes in the primatiue Church. folio 99

25 Of the office of paſtours & doctours fol. 100

26 The dyfference betwéene Paſtours and Doctours. folio 101

27 The paſtours and doctours be but inſtrumentes by the which God conducteth the myniſterye of his worde. Eodem

28 The markes and tokens of falſe Doctours and Paſtours. fol▪ 102

29 Of degrées which ought to be among miniſters of the worde, according as they be diſſeuered by companies folio. 104

30 The ſecond degrée of Eccleſiaſticall offices, which is the office of deacons & the diſtribution of the goodes of the Church. foli. 105

31 Of the fowre orders whiche they call minores ordine. foli. 107

32 The third degre of eccleſiaſtical offices which is the iuriſdiction & office of the elders fol. 108

33 To what purpoſe and ende ſerueth the eccleſiaſticall iuriſdiction, and whiche bée the [Page] par [...]es therof. Foli. 109

34 What is ye office of y• elders in ye church. fo. 110.

35 How ye ecl [...]ſ [...]aſtical electiōs ought to be. fo. 11 [...]

36 Of the qualities & conditions of thoſe which they ought to elect. folio. 112

37 The order & maner to geue the voices. fo. 11 [...]

38 Of confyrmation and conſecration of the perſons elect. Eodem

39 Of mariage, of faſting, and of the difference of dayes, and meates. Eodem

40 Of the ſecond part of the eccleſyaſticall iuriſdiction, concerning correction. foli. 116

41 What excommunication is, and what the right vſe therof is. fol. 118

42 Of the ciuile and Chriſtian magiſtrate, and to what ende his office tendeth. fol. 120

43 how far they are boūd to obey ye magi. fo. 121

¶ The .vi. poynct intreating of the laſt iudgemēt containeth only this .i. article.

1 What it is that we do beléeue and hope of the laſt Iudgement. folio. 122

¶ The vii. point diſcourſing a briefe copariſon betwene the doctrine of the papiſtes and this of the Catholick church containeth theſe. 15. articles. [Page]

[...] The papiſts worſhippe a falſe God, which is neither righteous nor mercifull. Foli. 124

[...] If y• doctrine of y• papiſts be true, if followeth that Ieſus Chriſt is not very man. foli. 125

[...] The papiſtes abolyſhe the true interceſſion [...] Ieſus Chriſt of none effect. foli. 126

4 The papiſtes doctrine maketh the oblation of Ieſus Chriſt. fol. 127

[...] The papiſts do not acknowledge Ieſus chriſt to be the perfect declarer of the wyll of God, neyther the holy Scripture to be a ſuffycient doctrine of ſaluation. foli. 128

6 The papiſtes ſpoyle Ieſus Chriſt of his office of head of the Church. fol. 129

7 By the doctrine of the papiſtes we can in no wyſe vnderſtande howe mortall the naturall ſickneſſe of mankinde is. foli. 131

8 Another execrable errour of the papiſts in the vſing of the only medicine of health, which is in the benefite of Ieſus Chriſt. Eodem

9 They knowe not the papiſtrie the exerciſe, of the lawe of God or the Goſpel. foli. 133

10 They knowe not what good workes bée in the papiſtry. fol. 135

[Page]11 In the papiſtry they know not what is a ſacrament, nor what is the vſe therof. foli. 13 [...]

12 In the papiſtrye there is no Eccleſyaſtica [...] gouernment. foli. 16 [...]

13 The abuſe whiche is committed in the ſeconde parte of Eccleſyaſticall offices, which be Deacons. foli. 17 [...]

14 Of the abuſe which is committed in the order of prieſthoode, and in the gouernement o [...] their ſpyrituall iuriſdiction fol. 17 [...]

15 The Papiſtes be manifeſtly culpable of re [...] bellyon againſt the magiſtrate. fol. 18 [...]

¶ Another bryefe conſeſſion of fayth according to the ſame here before and the ſame author.

The ende of the Table.

The Printer to the Reader.

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AFter I had read this confeſsion, & ſeene the great rytches of ſpiritual doctrine which is therein contained, I thought I ſhoulde do a thing acceptable and alſo profitable, if for your comfort I dyd make a Table, ſetting in order the principall matter contayned herein, the which thing I did for your commoditie and eaſynes, reade it therfore with dilygence: O would to God that King, prince and other noble parſonages of the worlde which be ſo ciuill informed of the doctrine whiche we teache (by thoſe which ſerue in the Church for their bellyes ſake) woulde vouchſafe to haue patience to reade or cauſe to heare read that which is herein cōtained: and I beleeue they would not be ſo angrie, nor haue ſo euyll opinion of vs as they haue. But ſome wyll take good hede inough to beware that [Page] the wynde of thoſe Bookes ſhall not touch ſuch eſtates. For if they do ſome of them wyll not laugh at it in the end. Nowe God which hath the hartes of Kinges in his hande, graunt them his ſpyrite of prudence and dyſcretion to diſcerne the lyght from darkneſſe, and geue place to the King of Kinges, the Lord Ieſus Chriſt, whoſe lieuetenants they be, that he maye rayne peaceable among his by the ſcepter of his worde, and that all humaine traditions and ſuperſtitions full of Idolatrie, may be taken away and throwen downe.

¶ Certaine textes of the new Teſtament by the which euery faythfull chriſtian is exhorted to render a confeſsion of their [...]aith before men.

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Mathew. 10. chap.

Euery man which confeſſeth me before men, him wyl I confeſſe before my father in heauen.

But he that denieth me before men, him wyll I deny before my father which is in heauen.

Marke. 8. Luke, 9. chap.

He that is aſhamed of me & my words in this adulterous & ſinfull generation, the ſon of man ſhalbe aſhamed of him when he ſhal come in the glory of his Father with his holy Angels.

Roma. 10. chap.

The beléefe of the harte iuſtifieth, but to confeſſe with the mouth maketh a man ſafe.

2. Timothy. 2. chap.

If we deny Ieſus Chriſt, he wyl alſo deny vs.

1. Peter. 3. chap.

Be alwayes ready to anſwer to euery man yt demaundeth a reaſon of the hope that is in you.

For reading vvith Iudgement ye ought not be shent.

Therfore reade me oft, the tyme is vvell ſpent.

❧ Theodore de Beze. to the Church of the Lord, grace and peace in him.

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AMong the errours whiche raigne at thys daye in the worlde about faith and Chriſtiā religion, there be two which me thinketh bee as the ſprings & fountaines of al the others. The firſt is, that all which is done of a good intent is well done. The ſecond is, that thoſe which liue onely vpon the trafick or marchaundiſe of other mens ſoules, haue perſuaded the ſimple people that they neede not read y• ſcriptures, nor particularly enquire of euery poinct of that which they are bound to beleeue for to be ſaued. But that it is ſufficient to beléeue confuſedly and in a generalitie as the church of Rome beléeueth, and the reſt to cōmit to the Diuines or to the conſcience of his curate. Touching the firſt, it is [Page] néedfull to defyne what intent is good & what euill. But to ſpeak after their owne maner, for as much as they beleue that all thoſe which think they do well haue a good entent▪ if it ſo were what woulde haue let ſainct P [...]ule to haue bene ſaued in his phariſaicall [...]i [...]ing, ſeyng that he was an earneſt folower of the law of god giuen by Moiſes? And as for that he perſecuted the members of Ieſus chriſt, it was of ignoraunce, ſuppoſing to haue done god good ſeruice, as hee himſelfe wytneſſeth. Yet this notwithſtāding he ſaith he was a perſecutour and a Blaſphemer, ſo that God ſaued him of his ſingular grace and mercy. The lyke caſe was of many of thoſe which crucified Chriſt and ſtoned ſainct Steuen, thinkinge they did verye good ſeruice, bicauſe they eſtemed thē to be falſe prophets & enimies to God. Neuertheles did their good meaning kepe them that they wer not horible murderers? But if God gaue forgiuen them, then it foloweth [Page] that they ſinned. And who ſhal aſſure thoſe of the lyke mercye which do as they did? I omitte the manifeſt textes, where ſuch good ententes or meaninges be curſed of god, conſydering where no fayth is, ther is nought but ſinne, and where there is no word of God, there is no fayth, but a lyinge and deceyuable opinion. I would fai [...] knowe whether there be any Creditour that would be content and ſatiſfied for his full payment, that his dett [...]ur ſhoulde alledge, that he had dreamed that hee had payed him. Or if a Mayſter had geuen by writinge hys whole mynde and wyll to one of hys ſeruauntes, and had gyuen hym in charge and commaundement, neither to ad to it, nor to diminiſh it: whether hee woulde bee content with his ſeruaunt that woulde not voucheſafe to read his remembraunce, but truſting in his owne witte woulde doe al thinges after his owne will and mynde. And neuertheleſſe, Chriſtendome is [Page] thus led that to reade the Scriptures for to know the will of their Maiſter, is hereſye at this daye. And if they aledge further that the common people haue no iudgemēt for to vnderſtand y• they do read, howe happeneth it then that they teach not the Scriptures to the people to remedy that? For the ſelf ſame inconueniences haue bene in all ages▪ And neuertheles the prophetes. Ieſu Chriſt, nor the Apoſtles, neither ſpake nor writ but in the commō vulgar tonge, which was then vnderſtanded of all the people where they vſed. And when wee ſaye that hee is not a Chriſtian which knoweth not what he beleueth, nor why and wherfore he beleueth it: doo we ſaye that he muſte read the ſcriptures without hearinge them ſyncerelye expounded of thoſe whiche haue the charge & office to doe it? No, but contrariwiſe, we ſaye and alſo practyſe it, that the Paſtours are bounde to feede theyr flockes with the worde of lyfe, and that the flocke [Page] on their parte muſte vnderſtande and learne that whiche they teache them to be edified and comforted ther by. Alſo they muſt take heede and beware of the falſe Prophets and wolfs. And certeinly if this Lampe hadd alwayes burned cleare in the Churche of God, they whiche at theſe dayes feare nothinge more then this lighte, and whiche woulde take it from the common people to leade them ſtill in their blindnes, had not ſo muche preuailed as they haue. For the kingdom of God is not a kyngedome of ignorance, but of fayth, and conſequently of knowledge: conſyderynge that a man cannot beléeue that whiche hée knoweth not.

Briefelye, for as muche as all Chriſtians bee expreſſelye warned of Sainct Peter, to bée in a readyneſſe to make aunſwere to all thoſe whyche demaunde a reaſon of theyr hope: So it appeareth by this, that the duetye of a true Chryſtian, is to [Page] haue ready, and with him ſome briefe reſolution and ſumme of the principall pointes of hys Religion, and alſo ſome principall reaſons, whereby hee maye on the one parte confyrme and ſtrengthen himſelfe therein, and on the other parte, repell accordinge to his callinge, the enemies of the truth, and be ready to communicate his ſpirituall ryches with all men.

Wherevppon, I bein [...] already of that mynde, and beſyde the ſ [...]me beinge required to render a reaſon of my faythe, by a perſonage to whome nexte vnto God I am moſte bounde to obey: I haue of late compoſed and made this Treatyſe which I haue intytuled A confeſſion of the faith, wherin I haue comprehended after the beſt order I coulde, thoſe thinges whych I haue learned in the Chriſtian Religion by the reading of ye Byble, with the conference of the moſte faythefull Expoſitours.

At the firſt I made this but for mine [Page] own vſe, and to ſatiſfie him who required of me. But ſince partly by the aduyſe of certayne good and learned mē, and alſo being moued with certayne reaſons whiche mee thought were of importance, I was eaſely perſuaded to haue it ſet abroade.

For fyrſte, I knowe, that among thoſe whiche perſecute the Goſpell of God in his members, there be many that offende thorough ignoraunce whom it is very hard to make vnderſtand how muche they be deceyued, except before they be put to the reading of the textes of the ſcripture, they haue ſome brief inſtruction which may opē the matter playn vnto them, and accuſtome them with the maner of ſpeach of the holy ghoſt for to gather oute the true ſence and meaning, & referre the whole to the right vſe and end. Moreouer, euen amonge thoſe whiche haue ſome vnderſtandinge of gods truth, I knowe that there be many verye negligent and ſlow to read the ſcriptures, [Page] becauſe they knowe not the treaſures which therin be contained. And many alſo, although they read the ſcripturs diligently, as al chriſtians ough [...] principally to doe, and can after a ſort diſcerne [...]e true expoſition from ye falſe, yet neuertheles haue not ſo ready iudgment and ſuch capacitie, that they can aptly ſet & agree together thoſe textes which they fynde diſperſed in diuerſe places of one mater for to comprehend them w [...]ll, to their edifyinge and inſtruction. And this is the cauſe why in the church of Chriſt ſo long as it was well gouerned, ther was euermore an inſtruction called a Cathechiſme, for thoſe that were lately comme to the knowledge of the eternall god. But this very woorde Cathechiſme declareth that thys Inſtruction was rather by worde of mouth then otherwyſe▪ And I thinke that from thence dyd procéede the ſymbole of the Apoſtles as we call it, the expoſition wherof was declared by mouth in y• church. [Page] After this when it pleaſed god to erect [...]p againe the banner of his Church, [...]hich had bene long tyme ouerthro [...]en: this cuſtome not one ye moſte [...]audable, but alſo moſte neceſſarye [...]as erected vp agayne, yea to more e [...]ification then euer it was, as me thin [...]eth, and as in verye deede experience and time muſt needes teache the [...]yſeſt ſorte of men ſome thinge. For [...]hey haue not onely ſette forth the an [...]ient maner to cathechiſe, that is to [...]ay, to inſtruct by mouth thoſe that are [...]ately entred into the church of god, y• [...]rncipall poinctes of Chriſtian rely [...]ion orderly and briefely, but alſo too [...]uoyde many inconueniences, thoſe Cathechiſmes were ſette foorth and writtten for a ſingular profyte, bothe [...] greate and ſmall. And although [...]n theſe beginninges of the reſto [...]inge and repayringe of the decayes [...]f the Churche, the ſynceritie of doc [...]rine and familiar manner of tea [...]hinge was not in all pointes ſuche [Page] as was to bée wyſhed, yet no [...] withſtandinge theſe maners and form [...]s teachinge bée verye meete for to remedy and helpe thoſe inconueniences which I haue ſpokē of heretofore. And this I dare well ſay that ther ſhal not [...] found eyther in times paſt or to come any ſuche worke publiſhed and ſette abroade wherby to haue a briefe and perfecte knowledge of the wholle Chriſtian religion as is the Cathechiſme of this Church of Geneua▪ god bee prayſed therefore, and his faithful ſer [...]antes labour acknowledged, which hath ſo happely and profitablye trauayled in this worke Although ther be I knowe dogges both farre of and neare whiche barke after him, and except for barking they woulde bee as domme, as domme Fyſ [...]hes: but when as they meete with beaſts of their own kinde then they be at libertie to prate and bable withoute knowledge. But to returne to my purpoſe, I confeſſe that it was not greatly néedefull to ſet for the [Page] this confeſſion after that Cathechiſme wherof I haue ſpoken. Neuertheles becauſe men are geuen in heauenlye foode euen lyke as they be in bodelye meats to weete that one and the ſame meate, ſhal pleaſe ſome in one kind of dreſſing, and other in an other kynde or waye: I haue enforced my ſelfe ſomthyng more to dilate and declare matters at large: as one that wold not ſo much teache the auditors which are alreadye bente and willyng to heare and learne in the church of God▪ as alſo to aunſwere thoſe which do with ſtand the truthe of GOD, or at the leaſte thoſe whyche bée in dowte in whyche ſyde to turne themſelues. I hope wyth the grace of hym whoſe honoure I haue regarded in this little worcke, that my laboure ſhall not bée wythoute profite, neyther for thoſe whiche ſuffer theym ſelues to be par [...]wa [...]ed in anye thynge that maye [...]ee inuented agaynſte vs eyther in [...]yfe or doctryne, nor for thoſe whyche [Page] haue alreadye ſome taſte and féeling to encorage and ſturre them vp to the viligent Reading of the ſeripturs, and to reſorte and draw water as it were out of ye very head ſpring or fountayn from whence theſe brokes do run, not yet to eſtabliſh and reſolue thē whiche haue néede therof. True it is ye among other faults I confeſſe that I haue not bene ſo briefe as were requiſit in ſuch an argument wherein men ought only to declare and open the determination of matters without diſputing, yet I hope at the length, conſidering y• property of the enemies with whome we haue to do, it ſhall not be ſo troublous but it ſhall ſerue to ſome purpoſe, bycauſe I haue endeuored my ſelfe to ſpeake of nothing but that which belongeth to the very pith of the matter, and which is neceſſary to reſolue him which ſhould come read this treatiſe with ſome preiudiſe to the contrary.

And this was my entent and mynde not to preſcibe to anye man lyuynge [Page] a forme of confeſſion of his fayth, but fyrſt to declare myne owne to al thoſe whiche are mynded to vnderſtande it to the glory of my God. And then alſo to helpe according to my [...] power thoſe that a [...]e leaſte of the Churche of God. I hope alſo that at the leaſt I ſhal geue occaſion to thoſe which without compariſon haue wherew [...]th better then I to furniſhe and ſet out ſo profitable a worke in Chriſtendome: to compile and make ſom more abſolute and perfect worke, whoſe iudgements I am ſo farre [...]m refuſinge, that on the contrarye I deſyre that all thoſe which ſhall ſee this confeſſion wil conferre it diligently with the Scripturs whiche are the onely true toucheſtone to proue true doctrine by. But i [...] there be any thinge herein which is worthy of reprehenſion, which I hope ſhall not befounde in the ſubſtaunce of the doctrine, I am one whiche deſyreth with all my hart to vnderſtande it, to amende the fault thereof. If one [Page] the other ſyde, there founde anye goo [...] thyng in it, as I would be ſory if the [...] were not, his be the praiſe which hath reueled to mée his holye trueth, and ſhall reuele it yet more fully when wée ſhall haue the accompliſhement of that which we looke for.

God be prayſed.

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Of the trinitie. The firſt point.

The firſt Article of the vnitie of God.

WE beleue that there is one onely dyuyne ſubſtaunce whych we call God, and that not only becauſe the contemplation of naturall things teacheth vs the ſame, but much rather [...] Rom. 1. [...] bicauſe the holy ſcripture witneſſeth and declareth it vnto vs. Deu. 4. [...]. Ephe. 4. [...]

2. Of the Trinitie of perſones diſtinct in one vnitie of ſubſtaunce.

THe word of god teacheth vs plainlye that this dyuine ſubſtaunce is dyſtinct Really and truely from [...] uerlaſting into thre perſōs, that Mat. 28. d 1. Ioh. 5. b is to ſay, the father, the ſonne, and the holy ghoſt, which be one onely god, onely Act. 17. f Deu. 4. b eternall, infinite and wholly perfect in himſelfe. And theſe three perſonnes be of one ſubſtaunce together cōſubſtaū ciall [Page] and coeternal, without confuſion of property and relation, and without any inequalities as the church hath decidid by the holy ſcripture againſt Sabellius, Samolatenus, Arrius, Neſtorius, Marcion, Eutiches, and al other heretikes.

3. Of the eternall prouidence of God.

NOthing is done at auenture or by chaunce, or without the moſt iuſt ordinaunce and appointment of God, Ephe. 1. b Mat. 20. c Pro. 16. a although god be in no wiſe authour nor culpable of any euyl which is committed. For his goodnes & mighty power is ſuch and ſo incomprehenſible, that namely he ordaineth Act. 2 d &. 4. e. Rom. 9. d & doth wel and iuſtly, euen that which the deuill and man doth euill and vniuſtly.

Of God the Father. The ii point.

1

2 The firſt article of the perſon of the Father.

[Page]VVE beleeue in GOD the Father a a perſonneIoh. 1. [...] diſtinct from his ſonne and [...]rom the holye Ghoſt.

[...]. Hovve the father is creatour and preſeruour of all thinges.

IT is he that hath created all of nothinge, a when it ſéemed good toGen. [...]. Heb. 1. a & xi. a. Iohn. 1. [...]. him by his eternal worde, that is [...]o ſaye by his ſonne. And whiche hathe [...]et, eſtabliſhed and ordained al thinges, as alſo he ſuſtaineth and gouerneth all according to his eternal prouidence, by his infinite and ſubſtaunciall power, and vertue which is the holy ghoſt proceding from the father and the ſonne.

3. Of the creation of Angels.

WE beleue that god dyd not onelye create thys viſible worlde: that is to ſaye, the heauen and the earth & all that is conteined therin, but alſo the [...]nuiſible a ſpirites of whoſe nūber thoſeColoſ. [...]. [...] [Page] whiche continued in theyr pure Integritie by y• ſingular grace of god by hisb Heb. 1. d. bleſſed and happye meſſengers for the preſeruation of ye elect. The other ſorte to weete the diuels beyng Iohn. 8. f fallen withoute anye hope of ryſyng againe, and that by their owne proper malyce and wickednes be condemned to perpetuall damnation which is the laſte Iſſue 2. Pet. 2. a Luke. 8. d of their hope. And we deteſt the errour of the Saduciens which denye that there be any ſpirites, and of the Manicheans Actes. 23. which holde that the deuels had their beginning of them ſelues and be evyll of their owne nature wythoute corruption.

4. The vvorkes of the Trinitye are inſeperable.

WE do by no meanes ſeperate from the father, neither the ſonne nor yet the holye ghoſte either in the creation or in the gouernement of all thynges, nor yet in any thynge whiche appertaineth to the ſubſtaunce of god.

Of Ieſus Chriſt the only ſonne of God. The thirde poynt.

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The firſt article of the diuinity of the Sonne.

VVE beleue that Ieſus Chriſt concernynge hys diuine Ihon. 1. a &. 17. a nature is the onelye ſonne of god béegotten from euerlaſtynge [...]nd not made, one withe the father in [...]ubſtaunce, coeternall and conſubſtan [...]iall, equall to God his father in all thinges and euerye where.

2 The ſonne onely mediatour betvveene god and his elect eternally ordained.

THis is the onely whom the father hath ordained from euerlaſting 2. Tim. 2. [...] 2. Tim. [...]. to vnite him to mans nature, to [...]hende to ſaue his electe and choſen by [...]im as foloweth.

3. God is perfectlye iuſte and me [...]cyfull.

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GOD is perfectlye rightous a who [...]od. 2 [...]. b [...]. Cor. 6. c vpon it foloweth that he neythe [...] wyll ne maye ſuffer any iniuſti [...] vnpunyſhed. He is alſo perfectly merc [...]full b whereupon it foloweth that th [...] Exod. 34. a good whiche he dothe to man, be doth i [...] of his full and only grace.

4. God is immutable.

GOd is immutable in his counſell [...] a ſo it foloweth that al which commethRom. 31. c or happeneth to man, hath [...] bene eternally ordained by him b accordyngeEphe. 1. b. to that we haue ſayde of his pronydence.

5. The councell of god dothe not exclude the ſeconde cauſes.

THis doth not let but eſtabliſhe the ſeconde cauſes by the whiche all thinges doe come to paſſe. For god in ordaynynge that which ought to [...]. Sam. 12. c come, ordayneth [...]ſo the meanes by y• which it pleaſeth him that ſuch things [Page] [...]hould come to paſſe, yea in ſuche ſorte [...]hat although there be found ſome vice [...]r faulte in ye ſecond cauſe, yet is there [...]o euil in y• euerlaſting counſell of god.

6. Man vvas created to declare the Iuſtice and mercy of god.

THere ſhalbe ſome [...]aue [...] and ſome damned, & all for the glorye of god, as the whole Scripture dothe declare. It foloweth then that for as much as nothing doth happen or come to paſſe at auēture or by chance, & that god doth neuer chaunge hys purpoſe nor mynde, and god hathe not onelye foreſéene but alſo eternally ordained to create man to ſprede for the and declare his glorye a in [...]. Cor. [...]. [...] ſauing b by his grace thoſe which pleaſeth him, forgetting nothing appart [...]yningRom 9. c to his iuſtice without the which he cannot be god, and c condemning otherExod. 9. [...] Rom. 9. c by his iuſt Iudgement.

7. vvhye it vvas neceſſarye that the firſte man shoulde be created good and pure.

[Page]FOR to execute thys counſell [...] was neceſſarye that god ſhoulde create nan good and pure, for beſyde this that god himſelfe beinge good he can doe nothinge but that whiche is good, but if man had bene created wicked or euyll, god had not had iuſt occaſion to puniſhe the wickednes wherof h [...] himſelfe was the authour and maker.

8. It vvas neceſſarye that man ſhould fal from his puritie.

IT was then neceſſarye that man ſhould ſo be created good that not withſtanding he ſhould be mutable and fal from this degrée and that by his owne onely faulte. For if ſinne had not ſo entred into the worlde, Rom. 11. d God had not founde ſuche cauſe to magnifye hys mercye in ſauing thoſe whiche he hathe ordained to ſaluation, nor matter to declare hys iuſtice in condemninge thoſe which he hathe ordayned to hys wrathe to the ende he maye puniſhe them for their demerites.

9 Hovv God hath created men good.

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THe lorde then at that tyme whiche ſemed good to him to execute his eternall counſell created men aGene. 1. d. Exod. 7. d male & female after his owne image, and likenes that is to ſaye with righteouſnes and trewe holynes.

10 Hovve man broughte himſelfe vvith all hys poſteritie culpable of the firſt and ſecond death.

MAn being ſuche Gen. 2. [...]. Rom. 5. [...] did willingly and withoute any [...] compulſion Ioigne and knite hym ſelfe to the diuel, and therefore became culpable of the firſt and ſecond death withall his poſteritie: & conſequētly hath made himſelfe and all his culpable of all that, whiche leadethe to the one and other of theſe two deathes.

xi. The vvaye vvhyche leadeth to the firſt death.

THE corruption of humors wyth infinite other inconueniences deſcendinge and di [...]yllynge from the ſynne of [Page] Adam by lineall ſucceſſion and hatheReade [...]. Aug. in the 13. boke de ciuitate dei. 2. 12. 13 & 14-Chap. brought all men vnder ſubiection to the firſt death, which is the ſeperation of the ſoule from the bodye with putrefication of the bodye.

12. The firſt death cannot be eternal.

THis death cānot be eternall, for by that meanes the bodye at the leaſt had eſcaped ye eternal death which bringeth wyth it ſorowe and perpetuall puniſhement: and likewiſe it ſhould neuer haue enioyned the eternall felicitie: and ſo by this meanes the eternall coū ſell of god concerning the declaratiō of his mercy & iuſtice ſhuld be made voide.

13. The vvaye vvhich leadeth to the ſeconde death.

THe inward corruption of the hole man nothing reſerued the whiche we call originall ſinne a maketh euery man euen from the verye firſt beginningGen. 6. [...] Phil. 15. b Iohn. 3. a. of his conception the chylde of wrathe and ſubiecte to the ſecond and eternall death. For to ſpeake briefly, this [Page] corruptiō maketh vs altogether vnpro [...]table, yea contrary to all goodnes, and [...]holly ſubiect to ſinne. Whervpon S. [...]uguſtine ſaid agreing b with the ſcripturesLi. de perfectione iuſticiae. that the will of man vanquiſhed [...]f ſynne into whiche it fell, nature was [...]epriued and loſte her libertye, and a [...]aine, Lib enchiridion ad laurentium chap. 30. Li. 2. de precatorum meritis cap. 13. that man euyll vſynge frewill [...]ath loſt it and hymſelfe withall. Item d [...]en ſaith he labour to fynd what good [...]ere is in their owne wyll, but knowe [...]ot howe a man ſhuld finde any.

14 vvhat frevvyll remayneth in man after ſynne.

NOtwithſtanding we denye not a but that men haue ſufficienteRom. i. c light to make them without ex [...]ſe. And to ſpoile them not, nor dipriue [...]em of their naturall faculties and po [...]ers, as of reaſon, Iudgement, wyll ſuche others to make them ſtockes or [...]okes, nor yet of frewyll: ſo that they [...]igne this to it, that al is nothing but darknes and enemitie againſt god, and [Page] that by this worde frewyl be not vnderſtand a naturall power to thinke, wy [...] or doe good or euell, but a wyll not conſtrayned the whiche not withſtanding cannot Ihon. 3. a Rom. 8 p. nor wyll not any thyng but altogether euyll, ſo much is the nature [...] mā not being regenerate (that is to ſa [...] not healed nor reſtored by grace (not onlye wounded or hurt, but vtterly and altogether corrupted and alſo willyngly becom y• ſeruant of ſinne. Therfore ſaid S. Li. de derfectione iuſticia. Auguſtine, that the faulte whych [...] folowed the ſynne and whiche is the puniſhement hathe tourned lybertye into neceſſitie. Item Li. 3. ad ob [...]i facium. frewyl as it is bound and thralle is nothinge worthe but to ſynne and fall.

15. Abriefe ſome of originall ſynne

ORiginall ſynne then is a fulle corruptiō of the whole nature of m [...] the whych corruption is proceded from Adam into all his raſe, and bryngeth forth in man thre maner of ſinnes. The firſt comprehendeth euery inwar [...] [Page] mocion and thought in mannes vnderſtandinge althoughe the wyll gyue not conſent there vnto. For god requireth to [...]e loued withal the vnderſtāding: & we haue alreadye ſayde that it is vtterlye and altogether corrupted. The ſecond maner of ſynne is when the wil and af [...]ection doth conſent therto. The third is when men euen enforce them ſelues to [...]xecute that whiche inwardelye they [...]aue conceyued and willed.

16. Hovve god tourneth mannes ſynn [...] his glorye.

SO nowe there remayned Rom. 3. c nothing but that all the whole world ſhould runne to ruine and deſtruction, but that God beinge not onely moſt rightu [...]us, but alſo moſte mercifull had eter [...]ally ordained a meane to cauſe al thoſe [...]hinges to tourne to his greate glory, to [...]ete Rom. 3. d to the greater declaration of his [...]finite goodnes towardes thoſe whiche [...] hath alſo ordained Rom. 8. f and choſen eter [...]allye to be glorified in their ſaluation, [Page] and likewiſe to the declaration of his p [...] wer d and wrath by the iuſt iudgemen [...] Rom 9 c and condempnation of the veſſelles [...] wrathe prepared to deſtruction. For a [...] S. e Auguſtine ſayde vearye well: if a [...] Epiſt. 103 ad [...]. were deliuered, that which were dew [...] to ſynne by iuſtice ſhould be ſecret an [...] hidde, and if none were deliuered, th [...] ſhoulde not be ſéene whiche grace ha [...] geuen and graunted.

17. Ieſus Chriſt the onely med [...]atou [...] ordained and promiſed.

THis one and all onely meane is th [...] miſterye of the incarnation of th [...] ſonne of god with all that which foloweth it, who was from age to ag [...] promiſed euen from a Adam vnto ſain [...] Gen. 3. c Deut. [...]8 [...] [...]. sam. 7. b Ihon was publiſhed and preached b [...] the patriarkes as prophetes, was all fygured diuers wayes vnder the law as is at large contained in the bokes [...] the olde Teſtamente, to the ende tha [...] man moughte be ſaued by faythe [...] Ieſus Chriſt for to come.

18. The agrement and difference of the olde and nevve teſtament.

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THer was neuer but one couenant of ſaluation betwene god & man if we conſyder the ſubſtance ther [...], which is Ieſus Chriſt. a But in con [...]derationHeb. 13. [...] 1. Tim. 1. [...] 1. cor. 10. [...] Reade all the epiſtle to the Ebrues. of the circumſtaunces there [...]re two teſtaments or couenantes wher [...]f we haue the names and autentike re [...]iſters called the holy Scripture and [...]orde of god. The one is called the old. The other the newe b which is the bet [...]er, abolyſhing the olde, for as much asIerimi [...] ▪ Heb. [...]. [...]. [...]e olde did not propound and ſet foorth [...]eſus Chriſte but a farre of and hidden [...]nder ſhadowes and fygures whiche [...]ere aboliſhed by his comming.

19 vvherfore it behoued Ieſus Chriſt to be a verye naturall man in bodie and ſoule vvithout ſynne.

IT behoued the Mediatour of this couenant and reconciliation to be a veryman & without any ſpot of origi [...]all ſinne or other for thoſe reaſons folowyng. [Page] Firſt for as muche as 1. Tim. 2. a. Ihon. 1. b God [...] iuſt and man was bound and endette [...] to his wra [...]he by his naturall corruption as we haue declared heretofore i [...] the fiftenth Article, it was méete ther [...] ſhoulds be a very man, in whome thi [...] ruine and decaye ſhoulde be thorowly [...] and perfectelye repayred for to pleaſ [...] God. Secondlye Matth. 3. c Rom▪ 5. d man is bound to accompliſhe and fulfyll all the righteouſnes which god requireth of him for to be glorified: then there muſt be a man for to accomplyſhe perfitelye all righteouſnes to pleaſe god. Thyrdly, Rom. 3. d Act. 20. f all men be couered with an infinite nūber of ſynnes as well inwardly as outwardly, & therfore culpable of y• maledicton of god: of neceſſity there muſt be a man which ſhould ſatiſfie fullye the iuſtice of God for to pleaſe him. Forthlye Rom. 8. a Rom. 5. d no man beyng corrupte coulde in any wyſe beginne to doe the leaſt of theſe thynges, but rather ſhoulde haue néede of a [...]edemer euen for him ſelfe, muche leſſe [Page] then coulde he redeme or deliuer other men, or do any thyng whiche ſhoulde be pleaſyng or acceptable to God.

It was néedfull then that the Rom. 14. d Redemer and Mediator of man ſhoulde be a verye man in bodye and foule, and yet neuertheleſſe perfectlye and altogether pure and cleane from all ſynne.

20. wherfore it was needfull that Ieſus Chriſt ſhould be very God.

IT was of neceſſitie y• this Mediatour ſhoulde be verye Iohn. [...]. b. & other places infinite God and not onlye man, for theſe reaſons folowing. Firſt Eſaye▪ 43. b [...] if he had not bene very God, he ſhoulde not haue bene a Sauiour, but ſhoulde haue néeded a Sauiour for himſelfe. Secondly, Rom 3. d there muſte be before the iuſtice God proporcion betwene the faulte and the payne thereof: the offence or faulte is infinite, for as muche as he is infinite againſt whoſe maieſtie it is committed: therefore it was nedefull to haue ſatiſfaction that is infinite and conſequently that he which ſhould [...] [Page] do it as very man ſhould alſo be infinite that is to ſaye verye god. Thirdlye d forIohn 14. b [...]. Cor. 5. d that the wrathe of god is infinite there was no ſtrength of mā or Angell which coulde haue bene able to beare ſuche a burden but it ſhould fal & be ouerwhelmed vnder it, therfore it was néedefull that he which ſhould riſe againe hauing the victorye ouer the deuill ſynne the worlde and death ioyned with the wrath of god ſhould be not onelye perfect man but alſo very god. Fynally god the better to declare his incōprehenſible goodnes woulde make his grace not onelye equall e with our offence, but wouldeRom. 5. c. that it ſhould exceede and ſurmount the treſpaſſe. For this cauſe, euen as the f2. Cor. 15. firſte Adam the auctour of oure offence though [...]e he were created to the Image of god, yet notwithſtanding was earthy as his frailty and weaknes hathe well declared, ſo on the cōtrary Ieſus Chriſt the ſeconde Adam by whom we be deliuered is in ſuch wife perfecte and very man, that he is alſo heauenly, that is [Page] to ſay very god, for as much as the fulnes of Coloſ. 2, b the godheade dwelleth in him bodily. So that if the diſobedience of Adam doth aſtoniſhe or make vs afraid, ye righteouſnes of Ieſus Chriſt ſhould muche more comfort and ſtabliſhe vs, and that we ſhoulde hope for a lyfe obtained vs by Ieſus Chriſt much better then that which we haue loſt in Adam: yea ſo much better as Ieſus Chriſt is aboue Adam.

21. Howe the miſterie of our ſaluation was fulfilled in Ieſus Chriſt.

WE confeſſe then that for to fulfyll the couenante promiſed to the auncient Eſaie. 7, [...] fathers and propheſied by the mouthe of the prophets. Rom▪ 1▪ a Phil 2, a The trew and only eternal ſonne of God in the time ordeined of the father toke on him the forme of a ſeruaunte, that is to ſay, a very humane Heb. 4. d. nature with the infirmities of the ſame, ſinne excepted, beinge conceyued in the wombe Math [...]. e of the bleſſed vyrgin Mary [Page] by the vertue of the holy, ghoſte without any operation of man.

22 The tvvo natures vvere vnited and knitte in one perſon from the firſt inſtaunt of the conception.

WE confeſſe that from the firſt inſtāt of this conception Math. 1, c Luke. 1, c the perſon of the ſon was inſeperably vnited with the nature of man in ſuche ſorte that there be not two ſonnes of God, nor two Ieſus Chriſts, but one onely ſonne of God Ieſus Chriſt, very God and very man: yet neuertheleſſe bothe theſe natures abyding and remainyng in their ſeueral properties. For the diuinitie ſeperated from the humanity, or the humanitie deuided or pluckte from the diuinitie, or the one confuſed with the other woulde ſerue vs to no purpoſe.

23 The virgin Marye is mother of Ieſus Chriſt God and man.

IEſus Chriſt verye God and verye Math. 1, c Luke. 1, d man, that is to ſay, hauyng a very [Page] trewe and humaine ſoule and a very humain body formed of ye ſubſtance of ye virgin: Mary daughter of Dauid by the vertue of the holye Ghoſt, was by this meanes conceyued and borne of the ſame virgin Marye, deliuerance: both after and before her deliuerance: & al this was done for the accompliſhment of our reconciliation.

24. The ſumme of the accomplishement of oure ſaluation in Ieſus chriſt.

HE therfore came Ephe. 2, b down on earth for to drawe vs vp to heauen. He hath borne the paine dewe to ourb Math. 11, d 1, Pet. 2, d &. 3, c Eſaye. 53. b. ſins, clearly to diſcharge vs euen from the beginninge of his conception vnto his reſurrectiō: Rom. 5, d Math. 3, d He hath fulfilled perfectly al righteouſnes, for to couer our vnrighteouſneſſe, he hath declared Iohn. 15, e to vs all ye wyl of God his father both by workes and alſo by words, to the end to ſhew vs the trew way of ſaluation. In fine, for [...] whole & ful ſatiſfaction [Page] for our ſinnes which he toke vpon him: he was bound Eſaie. 53. a to vnbind vs: condempned, for to delyuer vs: he ſuffred great and infinite ſhame, for to deliuer vs from all confuſion: he was nailed Coloſ. 2. [...] on the croſſe for to faſten thereon our ſinnes, he died Gala. 3. b. and ſuſtained ye curſe and malediction which was dew to vs for to apeaſe the wrath of god for euer by his onlye oblations made, hee was buried Act. [...]. c. to approue & verify his death and to vanquiſhe deathe euen to the houſe thereof, that is to ſay, euen to the graue wherin he felt no corruption, for to declare that euen in dying he had ouercome & vanquiſhed death. He was raiſed againe in The 6 to the Romanes and thorovv [...]ut, almoſt in all S▪ pauls Epiſtles. tripūhe as a conquerer to ye end that al our corruption being dead & buried we ſhould be renued into a new ſpirituall & euerlaſting life, & that therby the firſt death ſhould be no more to vs a puniſhmēt dew for ſinne, & as it were an entraunce into the ſecond death, but cōtrariwiſe a finiſhing and ende of y• death of our corruption, [Page] and an entrance into eternalAct. 3. a life. Finally he being raiſed afterward was conuerſaunt here on earth by the ſpace of fortie daies to confirm and approue his reſurrectiō. He aſcended viſible & verily into heauen, where he is ſet on the right hande of god his father and hath taken poſſeſſion m of his eternalIohn. 14. a kingdom for vs and for our behoue for whoſe ſake alſo he is ye only mediatour n and aduocate o gouerning his1. Timo, 2 Math. 28. d church by his holy ſpirite vntil the nō ber of ye elected of god his father be accompliſhed and fulfylled.

25. Hovve Ieſus chriſt beinge aſcended into heuen is neuertheles here on earth vvith his flocke.

WE vnderſtande that glory hathe brought Luke. 24. f immortality to ye body of Ieſus Chriſt, but hath not taken away the nature of his body, therfore concerninge his humayne Act. 1▪ a nature, hee hathe taken it from vs into heauen, where he ſhal dwell vntil the [Page] time he ſhall come to iudge the quyck and the dead, Math. 28, b but concerning his dyuinitye and the workinge of the holye ſpirite, he is with his elect and ſhalbe vntyll the ende of the world▪ as Chriſt hath ſayde: the poore Math. 28. d ſhall yee haue alwayes with you, but me ſhal ye note Act. 3. a haue. And alſo as the Angelles ſayd to the Apoſtles after his aſcenſion, Ieſus which is lyft vp from you into heauen ſhal come agayn euē as ye haue ſeene him aſcend into heauen, & as S. Peter ſayd to the Iewes that heauens Act. 3, d muſt hold him vntil the reſtoring of al thinges. Whervpon ſaint Auguſtin Epiſto. 57 ād Dardanu. ſaid well agreeing with the ſcripture, that we ought to take heede that we do not ſo confirme the diuinity, that we deny the verity of the body, and not to make this concluſion, that thoſe things which are in god be euerye where, as God is euery where.

29. There can be no other nevve religion then this.

[Page]IN this miſtery of our redemption which mans reaſon cānot attaine, god is declared to be very god, y• is to ſaye, perfectlye righteous and perfetly merciful. Firſt Rom. 3, d perfectly righteous in y• hee hath puniſhed al our ſins very ſharply in his, perſō who made i. Tim. 2, b himſelf a ſatiſfaction & pledge, to wit, in Ieſus Chriſt, & moreouer doeth not receiue vs nor allow vs as his childrē, 2. Cor. 5, d Rom. 8, c Collo. 2, c except we be couered & clothed with the innocencie, holines & perfect rightouſnes of Ieſus Chriſt. On the other part he declareth himſelf to be perfectly mercifull in y• he finding in vs nothing but cauſe and matter of damnation, Rom 5, b yet would that his ſonne ſhould take our nature in whom he foūd a remedy to appeaſe his iuſtice, Rom. 8, [...] whom alſo he doth cōmunicat to vs freely with all his treaſures to ye end that we may be partakers of eternal life by his only goodnes and mercy: ſo that by faith we lay hold on Ieſus Chriſt as ſhalbe ſhewed hereafter. But contrariwiſe al religion [Page] [...], Cor. 2. a whiche dothe appoſe or ſette againſte the wrath of God anye other thing then the only innocency righteouſnes & ſatiſfaction of Ieſus Chriſte apprehended by fayth, ſpoyled god of his perfecte righteouſnes and mercy, and conſequently ought to be holden for falſe and deceitful as ſhalbe declared in the ſeuenth poynte.

Of the holy ghoſt. The fourth point.

The firſte article of the perſon of the holye Ghoſte.

VVE beléeue in the holy ghoſte whyche is the Gene. 1. a coeternall and conſubſtanciall power of the father and the Sonne, in whom he is reſident & from whom Iohn. 14 b proceedeth being one God Rom. 8. b with them, and neuertheles diſtynct in Math. 2. d perſon.

2. Of the effectes properlie conſidered in the holie ghoſt.

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THe infynit force & vertue of him is declared in the creation Gene. 1. a, and preſeruation of all creatures frō the beginning of the world, and principally ſhalbe conſidered by vs in this preſent Treatiſe according to y• effects which he bringeth forth in the chyldrē of God, in bringing with him his grace Rom. 8▪ b to make them feele the efficacie and vertue thereof, and, briefe to bring thē from degrée to degrée to the right ende & mark whervnto they be predeſtined▪c Ephe, 1, a before the foundation of the world.

3. The holie ghoſt maketh vs partakers of Ieſus Chriſt by faith onelie.

THe holye ghoſt then is the ſame by whome the Father doeth put & kéepe his electe in poſſeſſion of Ieſus Chriſt his ſonne, & conſequently of all the graces which bee neceſſarye [Page] to their ſaluation. But firſt it behoued y• the ſame holy ſpirit make vs capable and méete to receyue the ſame Ieſus Chriſte, the which he doth in creating Ephe. 1, c within vs by his méere diuyne goodnes and mercye, that whyche we call Fayth, the onely inſtrument Iohn. 3. b to take holde of Ieſus Chriſt, when he is offered to vs, and the onlye veſſell to receyue him.

4. vvhat meanes the holie ghoſt vſeth to create and maintaine faith in vs.

HE vſeth two ordinarie meanes, (neuertheles without cōmunicating his vertue to them, but working by them, for to create in vs thys inſtrument of fayth, and alſo to mayntayne and confirme it more and more: Math, 28 d Actes. 9. a Roma. 10. c Iames. i, c 2. Peter. i, d That is to ſaye, by the preaching of the word of God and his ſacraments, as ſhalbe hereafter ſaide. For firſt we wil declare what this precious faith is, and what be the effects thereof.

5. Hovve neceſſarie faith is, and vvhat faith is.

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WE be ſuch Roma. 8. 1. Cor. 2. enemies of our own ſaluation by reaſon of our naturall corruption, that yf God did but only aduertiſe vs that we ſhould fynd our ſaluation in Ieſus Chriſte, weeb Luke. 23 woulde make but a mocke of it, as the world hath alwayes done, and wil doe vntyl the ende of the world, Moreouer Iohn. 3 if he had not ioyned other thinges to it but onelye tolde vs that the means to feele the fruite of this medicin againſt eternall death, is to beleue in Ieſus Chriſte, this had ſerued no more then the other. For concerning al this wee be but dumbe, Pſal. 51 deafe, Prouer. 40 and naturally blind, Iohn. 1 and it had bene as impoſſible for vs to Iohn. 12 beleue of our ſelues as it is impoſſible for a man y• is dead to flye. Wherefore it was neceſſarye that with the ſame, this our Good father which hath elected vs, ſhould com and redouble his mercy [...]owardes his enemies, and declaring Iohn. 3, b to vs that he [Page] hath ſo loued the worlde y• he hath geuen his onel [...]e begotten ſonne, vppon this condycyon, that whoſoeuer embrace him by fayth, ſhall not peryſhe. He createth in vs likewyſe this meanes of fayth which he requireth of vs. Nowe the faith which we ſpeake of, is not to beleue onelye that God is God, and that the contentes of his word bee [...]rewe (for the Deuilles haue thysi Iames. [...]. d faythe, and can not but tremble at it) but 1. Cor. 2 c we call faythe a certayne knowledge which the holy Ghoſt by his onely grace and goodnes, engraueth more and more in the hearts of the elected of god, by y• which eche one of thē being aſſ [...]r [...]eined in his heart of his election, doth apply & appropriat to himſelf the promyſe of hys ſaluatyon in Ieſus Chriſt. Fayth I ſay, beleueth not only that Ieſus Chriſt is dead & ryſen forRom. 8, ſinners, but procedeth to embrace Ieſus Chriſt, in whom only ſhe truſtoth and ſo aſſureth her ſelfe of hir ſaluation that ſhe Ephe. 3 douteth not, and for that [Page] cauſe ſaide Sainct Bernard Firſt ſermō of the anunciation. according to all the Scripture as foloweth. If thou beléeue that thy ſynnes maye not be put awaye, but by him whome thou haſt offended, and alſo who is not ſubiect to ſinne, thou doſt well: but yet ioyne thereto another poynt, that is ſo ſaye, that thou beleue alſo that by hym thy ſinnes befor geuen. And this is the witneſſe whiche the holy Ghoſt bryngeth in our heartes, ſaying: thy ſinnes are forgeuen thée.

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9. vvhat is the obiect of the trevve fayth and of vvhat force it is.

FOr as muche as Ieſus Chriſte is ye mark of our fayth, euen as is declared vnto vs in the holye Scripturea Rom. 10, b Gala. 1, b and worde of God: There foloweth two poyntes whiche are well to be noted, the one that where there is no worde of god, but onely the worde of man, what ſoeuer it be, there is no fayth but onely a dreame or opinion, which cannot but deceiue vs, ye Iohn. 17. 1. Cor. 1. d other [Page] Poynet is, that faith embraceth and approbriateth to it ſelfe Ieſus Chriſte, and al y• is in him (for as much as he is geuen vs on that condition that wée beleeue in him) from whence one of theſe two thynges doe folow, that eyther all that which is neceſſary to our ſaluation, is not in Ieſus Chriſte, or if al be there, that hee which hath Ieſus Chriſt by faith hath all. Nowe, to ſaye that all that is neceſſary to our ſaluation is not in Ieſus Chriſt, is a blaſphemy moſt execrable, for Math. 1 Roma. 6 that were to make him no ſauiour but in a part. There reſteth then the other parte, that is to ſaye, that in hauynge Ieſus Chriſt by fayth, we haue all Roma. 5 thynges in him, according as the Apoſtle Rom. 8 ſaith that ther is no condemnation to thoſe which be in Ieſus Chriſt.

7. Hovve this is to be vnderſtande, vvhich vve ſaye, as Sainet Paule ſayth, that vve be iuſtified by onely faithe.

[Page]THe reaſon is bicauſe that faith is the inſtrument which receiueth Ieſus Chriſt, and by conſequent receyueth his righteouſnes, that is to ſay, all perfection. When we ſay than as Sainct Paul ſaide, Rom. 5. [...] Gala 2 Phil. 3, b 2. Tim. 1, [...] Titus. 3. a Hebr. 11. b that we be iuſtified by only faith, it is not to ſay that fayth is a vertue whiche maketh vs righteous in our ſelues before god (for that were to ſet our ſelues in the place of Ieſus Chriſt, the which only is our perfect and en [...]ier righteouſnes) but we vnderſtand that we be iuſtified by fayth, for as much as it embraceth him which iuſtifyeth vs, that is to ſay, Ieſus Chriſt, in ſuch wiſe that it vniteth and knitteth vs together with him to be partakers of all the goodnes whiche he hath, the whiche being allowed and imprynted in vs, is fully ſufficient, to make vs perfect & accepted for righteous before God.

8. To be aſſured of our ſaluation by faith in Ieſus Chriſt, is nothing leſſe then arrogancie or preſumtion.

[Page]BY this it appeareth that to be aſſured of oure ſaluation by faythe is not any arrogancy Roma. 6. Hebre. 10. or preſumption, but on the contrary part, it is the onely meanes to take all pryde from our ſelues, for to giue all glory to god. For fayth onely teacheth vs to go out of our owne ſelues, and to know that in vs there is nothyng, but matter of all damnation, and ſendeth vs to one onely Ieſus Chriſte, by whoſe onelye iuſtice it teacheth and aſſureth vs that we ſhall fynde ſaluation before God. For all that whiche is in Ieſus Chriſt (that is to ſaye, all righteouſnes and perfection) is counted and allowed to vs as properly our owne, ſo y• we embrace hym by faythe. And hereupon Sainct Bernard ſayd, Firſt ſermō of the anuntiatio [...]. that the witnes of our owne conſcience is our glorye, not ſuch a wytnes as the glorious proude Phariſey had, being deceyued in his owne thought, and deceyuinge his mayſter, the whiche witnes is not trewe: but the wytnes is trewe which [Page] the holy ghoſt wytneſſeth to our ſpirit.

9 Faith fyndeth in Ieſus Chriſt, al that is neceſſary to ſaluation.

THis word ought to be expounded particularly, ſo that it maye be knowen whether by faythe wee doo apprehende ſuffycient remedye for to aſſure vs fully of eternall lyfe, according as is ſayde, the Roma. 1. Gala. 3. iuſte ſhall lyue by fayth. We ſay then that all that whiche letteth man to haue acquaintaunce with God, which is perfitly iuſt and good, lyeth in three poynts, in the whiche we fynde as many remedies ready prepared, not in our ſelues but in Ieſus Chriſt onely. So we haue nowe nothinge elſe Iohn. 17. of our owne, but Ieſus Chriſt, and al that which he hath. Prouided alwayes that wée be by fayth vnited and conioyned with him as pertakers of all his goodnes. For the which cauſe the Churche, that is to ſay, the aſſemble Roma. 7. of the faythfull, is called the ſpowſe of Ieſus Chriſt her huſbande, for to ſhewe the coniunction and communion [Page] which is betwéene Ieſus Chriſt and thoſe which by faith be ioyned with him, for in vertue of this coniunctiō and ſpyrytuall maryage by fayth, hee taketh all our miſeries vpon him ſelfe, and we doo receyue all his treaſures of hym by his pure goodnes and mercy, as followeth.

10 Of the remedy w [...]hich faith findeth in Ieſus Chriſt only againſt the firſt aſsault of the fyrſt temptatiō grounded vpon the multitude of our ſinnes and what aſsuraunce there is in this caſe, eyther vpon the ſayncts, or vpon our ſelues.

LEt vs then ſée how in Ieſus Chriſt onely wée find [...] ſufficient remedies againſt all the temptations of Sathan & all diſmaying of conſcience. Firſt Sathan & our owne conſcience to ſhewe our vnworthines ſetteth before vs y• nature of God perfitly rightwyſe as chiefe enemie & reuenger of all iniquity, Now ſyth that wée fynde that wée be couered with an infinite number of iniquities, it foloweth that we can looke for nothing, [Page] but the rewarde of ſinne, that is to ſaye, death Roma. 5. b eternall. What can man alledge now againſt this concluſion? Certainly, nothing, that is auayleable, except it be that which I ſhal ſay hereafter. For firſt if hee haue recourſe vnto Gods mercye, forgetting his iuſtice, hée deceyueth him ſelfe. For this is a thing moſt ſure, thatAuguſtine, the merites of Sayntes firſt reaſon. God is in ſuch wyſe mercifull, that notwithſtanding his iuſtice muſt be entierly and fully confeſſed as wée haue declared here before in the. 26. article of the. 8 point. If then we wyl aledge for a cloke to couer our ſinnes y• merites of ſaints, fyrſt we doo them great wrong, for as much as Dauid himſelfe cryeth out and ſayth: enter Pſalm. 143 not Lorde into iudgement with thy ſeruant, & in another Pſalm. 16 place he confeſſeth y• his workes can not attayne vnto God. And what ſayd Paul of Abraham that holye perſon and father of the faithfull? If Abraham c ſaith he had ben iuſtified by workes, hée had wherein to reioyce, but not towarde God: for what ſayth the ſcripture? Abraham beléeued [Page] God, and that was compted to hym for ryghteouſneſſe. And what ſayth Saynt Paule of him ſelfe, truely 2. Cor. 4. a ſayeth he, I knowe not my ſelfe to be culpable, but yet am I not therby iuſtified. Howe can we then alledge the merites of Saintes for a ſatiſfaction for our ſins, for ſomuch as themſelues had no refuge but Philip. 3 to the only mercy of god, being pacified by Ieſus Chriſt. Second reaſon. Moreouer if it had bene ſo that the ſaintes had merited heauen by their holy lyfe, (the which coulde not be ſyth they doo teſtifie themſelues the contrary) had they not receyued already the payment and rewarde for their merites and good workes, by what ryght or tytle then can we alleadge theyr merites any more? Thirde reaſon. For to ſay that they had ſo many merites y• there remayned ouerplus for other, is that not aſmuch as fal [...]efy that which they haue left vs in writing? And what more? Is it not as much as to ſay y• they had nothing to doo with the death of Ieſus Chriſte, becauſe they had in thē more merytes and goodneſſe then they [Page] néeded? And moreouer Fowrth reaſon. if they had merites more then they néeded, by what ryght know we that they be ours? Is it becauſe we thinke that we haue bought them? Beholde Sainte Peter reproued Symon the Magicien of this falſe and curſed marchandize: thy mony and thou peryſhe together ſayth hée, becauſe thou thynckeſt to buye the gyfte of God withActs. 8. d money. Beholde now how we thinking to honour the Saintes diſhonour them as much as we can poſſible, but nowe if the workes of Saints can take no place or profite vs in this point, what can wée finde in our ſelues, or in any other man lyuing, that can be ſufficient? But for to cutte of all ſuche falſe imaginations, let vs conſider the reaſons folowing.

Firſt would we not coumpt that man without his wyt which would perſwade himſelfe to be quite of his creditour vnder this colour or pretence, to haue dreamed that he had payed his debte, or that an other had payed it for him, euen ſo doo we towardes God▪ when wée be not [Page] content with the ſatiſfaction of Ieſus Chriſte onely. For what foundation or ground hath all the wyl, workes, or merites of Saints worthyppings, but only the fantaſie and imagination of man, as though God ought to take all things well which wee inuent or ſeeme well to vs? But contrarywiſe, here what Ieſus Chriſt ſaith with his owne mouth: they honour me in Math. 7. [...] vaine ſayth be, keeping cōmaundements of men: and in another place hée ſayeth, when Eſai, 1. c ye come to appéere before my face, who required ſuch things of you to tread in my courts? &c.

Secondly, when we ſay that we ſtay vpon the only mercy of God, and yet doo alledge or thinke that we haue ſatiſfied or payed parte altogether, is not this a derogation to his mercie?

Thirdly, not to be ſatiſfied Roma. 4. a with the onely merites of Ieſus Chriſte, but to goe about to ioygne and annexe other with him, is it not as muche as to deny Ieſus Chriſte to be our onely ſauiour & to make him but a Gala. 12. d ſauiour in parts? [Page] Fourthly, is not this the robbing of god of his perfect iuſtice Roma. 3. d and ſo conſequētly of his diuine power when we be ſo foole hardy to ſet againſt his merits y• works of man (wherin be ſo many imperfections: howe excellent ſo euer they Luke. 17▪ [...] be) to pacify y• wrath of god. And yet the Prophet Dauid Pſal. 143. [...] ſaid, enter not Lorde into Iudgement with thy ſeruaunt. &c. Let vs learne therefore to aunſwere to the foreſayde argument of Sathan after an other maner, that is on this wiſe. Thou ſayſt Sathan that God is that perfectlie righteous & reuenger of all iniquitye. I doo confeſſe, but I wyll ioygne thereto an other property of Iuſtice which thou haſt lefte out, that is, for as muche as god is righteous, he is content with one payment. Thou wylt ſaye then that there be infinite iniquities in me which deſerue eternall death. I doo graunt, but I adde more to it which y• haſte maliciouſly omitted, that is, Roma. 3. [...] that the iniquities which be in me were moſt ſufficiently reuenged and puniſhed in Ieſus [Page] Chriſt which hath horne the iudgement of God in my ſtead, ſo vpon this I make my concluſion contrary to thine, that is to ſaye, for aſmuch as God is righteous and Roma. 3. d wyll not be payde double, and Ieſus Chriſte God 1. Lor. 5. d and man hath by one infynite obedience made ſatyſfaction to Roma. [...] d Phil. 2. a the infynite maieſtie of GOD▪ it followeth Roma. 8. a that my iniquities, can no more fraye nor trouble mée, my accountes Coloſ. [...]. c and debtes being aſſuredlie rayſed and wyped out by the precious bloud of Ieſus Chriſt which was made accurſed Gala 3. b for mée, dying righteous for the 1. Peter. a. b vnrighteous. Vpon this wée maye be ſure that Sathan wyll ſet before our eyes all our afflictions and troubles, and eſpecially death, Roma [...]. v Ephe. 5. b alledging y• they be as many ſufficient teſtimonies againſt vs that God wyll not forgeue vs our ſinnes, but we muſt reply to that concerning afflictions. Firſt although all kinde of afflictions and alſo death bée entered into the worlde thorowe ſinne, yet God when he puniſheth vs, hath not euer reſpecte to [Page] our ſinnes as it appeareth in the hiſtory of Iob, and z many other places, but inIohn. 6. a 1. Peter. 1. d Iames. 1. a ſcorging vs he hath diuers reſpects tendynge to his glorye and our profyte as ſhalbe ſayd hereafter in the laſte artycle of the fowrth poynt. Furthermore, although god▪ doth afflict his elect for their ſinnes, vntyll they feele ye very paines of death, Iob. 13. c yet is he not angry with them as a Iudge to condempne them? but as a Father chaſtiſing his chyldren to preſerue them from periſhing 2. Cor. 6. b Hebr. 12. b, or geue other example 2. Sam. 7.

11 The remedy which onely faith fyndeth in Ieſus Chriſt onely againſt the ſecond aſsault of the fyrſt temptation grounded vppon this, that we be vnfurnyshed of the righteouſnes which God requireth of vs.

THe ſecond aſſault which ſathan may make againſt vs, becauſe of our vnworthines is, that it is not ſufficient to haue lyued without ſinne, or to haue ſatiſfied for our ſyns, but is required furthermore y• man ſhould fulfyll the whole. [Page] lawe, that is to ſaye, that he hath loued God perfectly, and his neighbor as him ſelf. Bring Deut. 17. d Gala. 3. b Roma. 4. c forth thē this righteouſnes or els how wilt thou beare y• curſe of the law and the maieſty of god? Now what can al the righteouſnes of man helpe vs againſt this aſſault? For here is ſpoken of a perfect obediēce according to y• lawe whiche was neuer founde but in Ieſus Chriſt only. Let vs learne here again to appropriate to vs by faith another treaſure & benefite of Ieſus Chriſte, that is to ſay his righteouſnes. For we Math 3. b [...]p. 2. a [...]ſa [...]. [...]3. d know that it is he that hath fulfilled al righteouſnes hauing perfectly obeyed God his Father, & perfectly loued his enemies Roma. 5. b, ſo y• he became accurſed Galat. 3. b for them as ſ. Paul ſayth, that is to wete, he did beare the iudgement of the wrath of God Coloſ. 1. [...] 2. Cor. [...]. [...] for them, to the ende y• we being [...]lad with this perfect rightouſnes, which is imputed to vs by faith, as though it were properly our own, Ephe. 1. b. we may be made acceptable before God as brethren Iohn. 1. b., and coheyres with Ieſus Chriſt. Now for this [Page] poynt, Sathan muſt perforce haue his mouth ſtopped, ſo that we haue ye fayth which maketh proper to vs Ieſus Chriſt with all the riches and treaſures which he hath to communicate to thoſe which beléeue in him.

12 The third aſſault of the ſame temptation, grounded vppon the naturall corruption or originall ſinne whiche is within vs.

SAtan hath yet remaining one aſſault in the temptation of our vnworthynes, which is this. Although thou haſt ſatiſfyed for the payne of thy ſinnes in the perſon of Ieſus Chriſte, & that thou art alſo clothed with his righteouſneſſe, yet art thou corrupted in thy nature, Roma. 7. c wherein alwaye remayneth the roote of all ſinne. How dareſt thou then appeare before the maieſtie of God enimy to all vncleanes, Iob. 4. d Pſalm. 5. c and alſo which ſéeth the botome of thy hart Pſal. 44 d Ierem. 1. b? Now cōcerning this poynt, we fynde yet one eaſie remedie in Ieſus Chriſt only vpon whom we muſt ſtaye. But we be yet ſo encloſed in this [Page] mortall Roma. 7. c body that wée doo not the good whiche wée woulde, and yet doo féele the ſynne Roma. 3. d that remayneth in vs, and the fleſh that ſtriueth againſt the ſpirit, Galat. 5. c by reaſon whereof we be yet defyled in body and ſoule concerning our ſelues 2. Lor. 4. a, but for as much as by fayth wée be vnyted, incorporated, 2. Lor. 6. d rooted, Ephe. 4. d and Lolof. 2. [...] grafted in Ieſus Chriſte, by whome our nature hath bene from the firſt moment of his conception more fullye Math. 1. d reſtored & ſanctified, and made more pure, Hebr. 2. d then euer it was created in Adam for aſmuchl Roma. 6. a as Adam was made but accordinge to the image of God, and Gene. 1. d Ieſus Chriſt is very God, who hath taken vpon him our [...]ieſh conceyued by the vertue of the holy ghoſt, this ſanctification of Ieſus Chriſt is imputed to vs as our owne, then cannot y• naturall corruption (which reſteth partly yet in vs) come in accompt Roma. 8. a, for as much as it is couered & cloathed with the holyneſſe of Ieſus Chriſte, who is much more able to ſanctifye and cleanſe vs before God, then the natural corruption [Page] is to defyle and corrupt vs.

13 The remedye againſt the ſeconde temptation, whether we haue faith or not.

IN the ſecond temptation Sathā ſhall replye vpon this that Ieſus Chriſt is not deade for all ſynnes for as muche as all ſhall not be ſaued. Then let vs haue recourſe to our fayth and anſwere him, that true it is, none but the beléeuersa Roma. 8. c. 2. Cor. 2. c 1. Ioh [...]. 4. e doo receyue the fruite of this paſſion & ſatiſfaction of Ieſus Chriſte. But this in ſteade of deſmayinge vs doth rather eſtabliſhe vs. For that we do know in our hartes that wée haue faith wherby it is already ſaide in the thyrd article of this fourth point, it is not inough only to beléeue that Ieſus Chriſte came to ſaue ſynners but we muſt particularlye euerye man applye and appropriate Ieſus Chriſt to himſelf Rom. 8. a 1. Cor. 2. d 1. Iohn. 5. d in ſuch wiſe that he doo conclude with him ſelfe, I am in Ieſus Chriſt by faith, and therfore I cā not periſhe, but am ſure of my ſaluation, ſo then to be aſſured that we haue [Page] ouercome Sathan in theſe thrée aſſaults of the firſt temptation, and alſo to reſiſt the ſecond, wée muſt examine our ſelues whether we haue this faith or not. The meanes is to aſcend by the effectes vnto the knowledge of the cauſe which worketh them. Nowe the effectes which Ieſus Chriſte worketh in vs, when wée haue apprehēded him by faith be of two ſortes. The firſt is the teſtimony which the holye ſpirite bringeth to our ſpirites that we be the children of god, and which maketh vs cry abba father Roma. 8. c. in a certain aſſoraunce. Secondlye, we muſt vnderſtand when we do ioyne & appropriat to oure ſelues Ieſus Chriſte by fayth, it is not by a certaine vaine or foliſh fantaſie & Imagination, but really and Roma. 6. a 1. Iohn. 1. c. in déede although it be ſpirituallye, in ſuch wyſe y• as the ſoule bringeth foorth her effects and woorkes being naturallye vnited to the body, ſo when by faith Ieſus Chriſt is geuen to vs to dwell in vs, his vertue then bringeth and ſheweth forth his force & vertues. The which is vnderſtād [Page] in the Scripture by this worde regeneration, Iohn. 3. [...] Ephe. 4. [...] becauſe they make vs become newe creatures, concerninge the qualities. Rom. 7. [...] And this regeneration hath thrée partes. For as the naturall corruption holdeth our perſonnes captiue bothe in body and ſoule, working in vs bothe ſynne and death: Lykewyſe the vertue of Ieſus Chriſte commeth and taketh poſſeſſion in vs, and bringeth to vs thrée effectes, that is to ſaye, S. Paul to the Romanes, and almoſte thorowout all his epiſtles. 1. Pere. 4. [...]. mortifycation of this corruption, which the Scripture calleth the olde man, the burying alſo thereof, and finallye the ryſynge and reſtoringe of the newe man, as S. Paule deſcribeth theſe thinges. The mortyfication of our corruption and ſynne, is the worke of Ieſus Chriſt in vs, wherby hée quencheth and ſubdeweth by lytle and lytle this curſed corruption of oure nature, ſo that it becommeth vnhable to bryng foorth her effectes in vs, which bée moouynges, prouocations, conſentynges, and other actions contrary to the wyll of God. The burying of the [Page] [...] olde man is lykewyſe the woorke ofRoma. 6. a Ieſus Chriſte, by whoſe force thys olde man whiche receyued the ſtroke of death, doeth continually by lytle and lytle diminiſhe and weare awaye. And briefelye, as the burying or ſepulture of our bodyes is a proceedyng after death, ſo is the ſepulture of the olde man a proceedyng after the death thereof, wherevnto the afflictions wherewith GOD doth dayly viſite i vs, are a great helpe, with ſpyrituall and godlye exerciſes,2. Cor. 4. whiche we ought continuallie to labour in, for to ſubdue and kyll continuallye this rebellion k which is called fleſhe in the Scripture, that ſtryueth continually againſt the ſpirite. Finally [...] the fyrſt death to the faythfull is but the fyniſhing of this mortification and burying of ſynne, making an ende of the whole battayle m. The reſurrection of the newe man is a worke of the ſame Ieſus Chriſte, lyuing and raygning in vs,Philip. 4. d. whiche in kyllinge our corrupte nature geueth vs incontynent newe force and [Page] ſtrengthe, makyng it newe concernyng the quallitie thereof, ſo that our vnderſtanding Ephe. 1. d. and iudgement, is lyghtened by the pure grace of the holye ghoſt, and Roma. 8. c. gouerned by the power which we haue of Ieſus Chriſte, begynneth to approue and eſteeme thoſe thinges, which before were counted holye 1. Lor. 2. d. and abhomination. Roma. 8. b. And alſo for the ſeconde parte, the wyll is Roma. 6. g. &. 8. c. cleanſed and purified to hate fynne, and deſyreth righteouſneſſe. Finallye, all the powers in man Roma. 7. d. Philip. 2. b. begynne to flye and eſchewe thoſe thinges whiche God forbyddeth▪ and to followe that whiche hée commaundeth. Beholde nowe both theſe effectes, which if we feele working in vs, the concluſion is infallible, that we haue faith, and conſequently Ieſus Chriſt in vs vnto eternal life as is aforeſayde. Wherevpon it appeareth that all faythfull ought moſt chiefely to haue a reſpect to this, and to hold faſt this precious iewell, which is y• teſtimony of the ſpirite of God which he geueth to his elect Roma. 12. c by continuall inuocation [Page] and prayer to him, and to make their profite by continuall exerciſing of good workes according to their vocation and the gift of regeneration which they haue receyued. In which ſence it is ſayd he that is borne of Iohn. 5. d. God, ſynneth not, that is to ſay, geueth not ouer him ſelfe to ſinne, but reſiſteth it more & 1. Pete. 1. b more, the better to aſſure them ſelues of their election and vocation: for aſmuch as to knowe certainely this generation, wée muſt come to the fruites therof. For (as I ſayde before) man being made frée Iohn. 8. e▪ from ſinne, that is to ſaye, from his naturall corruption by the vertue of Ieſus Chriſte dwelling in him, beginneth to doo thoſe thynges whiche we call good workes. Wherfore we ſay as the trueth is, that this fayth which we ſpeake of 1. Iohn. 2. b. can bee no more without good workes, then ſhining Sunne without lyght, nor the fyre without heate.

14 Thoſe do ſlaunder vs falſely, which ſaye, that we diſalowe good works.

[Page]THey that do ſaye that we diſalowe good workes becauſe we ſaye that we be iuſtified by Ieſus Chriſt only apprehended by onely faith, do plainly and falſely ſlander vs. But we confeſſe that to geue God all the glorie, and confirme our ſelues to his holye worde▪ we differ from them in the matter of good works in three principall poyntes. For in the reſt [...] it is ſo farre from vs to ſaye that Chriſtians ought not to do good works▪ and abſtaine from euyll, that contrarywiſe we ſay that he lyeth falſely, which calleth him ſelfe a Chriſtian, and doeth not ſtudie to eſche we the euyll, and doo good. But this is it wherein lyeth our difference of this matter.

15 The firſt difference in the matter of good workes is, which be good, and which be euyll.

FIrſt, in the diſtinction of good workes and euil works before God, we do content our ſelues with the onely wyll of God, and take that for a moſt certayne rule of thoſe thynges whiche [Page] pleaſeth or diſpleaſeth him, and ſo conſequently that which is good or euil, neither deſyre we concerning this poyncte any better wytneſſe of the wyll of God,Pſal. 119 Leuit. 18. then his holy lawe, a to the whiche it is, not lawfull to adde, or diminiſhe, b any thing. Wherefore we hold not thoſe forDeut. 4. a good woorkes, whiche be not ſtayed, but vpon the fantaſies of men, what ſoeuer they bee, and we ſaye c moreouer that it ſuffiſeth not, onely to haue the worde ofEſai. 1. c Math. 15. a God expreſly, to commaund to do, or not to do, things, but we muſt alſo in doyng the workes haue a reſpect to gods wyll, and being aſſured therby, to go forward in good workes: for otherwiſe nothing can be acceptable to God. d For as ſaint Paul ſaith, y• which is don without faith that is to ſaye, all y• is done [...] in doubt of1. Lor. 8. c conſcience, whether it pleaſe God or not and ſo conſequently whether God commaundedRoma. 14 it or not, is but ſinne.

16 vvhich be the moſt excellent works & the qualities of true praier according to the vvord of God, and the authoritie of the auncient doctours of the Church.

[Page]PRoceding as we haue ſaid before y• as the lawe whiche wée call the ten commaundementes is deuided in two tables, y• one comprehending thoſe thinges whiche we owe to God, and the other that we owe to our neighbours: ſo lykewyſe there are two ſortes of good workes, the one concerning the ſeruice and loue of God, the other to our neighbours. The firſt doth excell the ſeconde, euen aſmuch as God doth excel any creature. But amongſt all the fruites that fayth bringeth foorth vniuerſallye in all Chriſtians, we thinke that y• inuocation of y• name of God by Ieſus Chriſt is theThis is approoued thorowe the whole ſcripture. chiefe, which we cal praier and is to god moſt acceptable. Whether it be that we deſire any thing of him, or that wée render thanks to him. But we deſire in our prayer theſe which followeth.

Firſt y• our prayers procéede from ſuchIames. 1. a Roma. 10. Math. 21. d Hebr. 4. d a ſpirite, y• truſteth aſſuredly to be heard as far foorth as ſhalbe expedient for vs. For ſ. Iames ſayth a we muſt aſke with aſſurance without doubting, for he that [Page] doubteth, is lyke to the foo [...]e of the ſea, toſſed and throwen of euerie winde. Let not ſuche a man thinke to receyue anye thing of y• Lord. Thus farre S. Iames. Then foloweth the ſeconde poynte▪ that is to ſay, y• all prayer which is not ruledb Roma. 14. according to the word of god is nothing woorth, conſidering y• thoſe praiers that be made without fayth are but ſinne, & wher there is no word of God, there can be no fayth, Roma. 10. c. but onely a foolyſh & vaine opinion, as we haue ſaide here before in the. vi. article. That praier thē which is made in an vnknown language to him that praieth, is a very mocking of god▪ 1. Cor. 14. b. alſo they that deſire thinges that be not agréeable to Gods worde, do blaſpheme his maieſtie.

And conſequentlye it followeth that the prayers whiche bée made to anye Roma. 8. Math. 20. other interceſſour and aduocate, then to the onelye Medyatour betwéene God and man, whiche is Ieſus Chriſte, doth extreame diſhonour to God, and [Page] to all his Saynctes, for there is not wrytten in all the holye Scripture any one woorde of ſuche manner of doinges, but contrarywiſe expreſſely commaunded to deſyre all in the onelye name Iohn. 14. of Ieſus Chryſte our onelye perpetuall aduocate. Cimo. 2. b Moreouer, if we haue néede to ſéeke an interceſſour whiche loueth vs (as we haue in déede) who ſhal wée fynde that loueth vs ſo well as hée that gaue hys lyfe for vs, yea, euen then when wee were his ennemies? Iohn. 15. b And if it bée needefull to haue one that hath credyte and power (as wée haue in déede) then who hath ſuche power as hée that ſytteth, and raigneth on the ryght hande of God?. And who ſhalli Math. 26. d be ſooner hearde of God the Father then hys owne dearelye beloued Sonne, in whome hée moſte delyghteth, and without whome nothynge is Ephe. 1. b. acceptable. It appeareth then that onelye dyffedence and myſtruſte, hathe brought in this cuſtome, not to bonour but to diſhonour the Sayntes, in doinges that [Page] which they neuer dyd, nor wylled other to doo. And if they doo alleadge our vnworthyneſſe▪ I aunſwere, that for as much as our requeſtes be not grounded of any worthynes that is in vs, but onelye vppon the excellencie, and dignity of Ieſus Chriſte, onelye the which is promyſed and communicated to vs by fayth, with all his benefytes, ſo this obiection is to no purpoſe. For as we can neuer ſufficientlye humble and eſtéeme our felues vnworthy in our owne ſight, ſo on the contrarye, before we praye (except wée wyll praye in vaine) let vs bée aſſured that for aſmuch as we be recōcyled to God by his ſonne, which is our onlye ſufficient interceſſour and aduocate, wee can not fayle but to obtayne thoſe thynges whiche wee deſyre by him, ſo that it bée expedyent for vs▪ and without this confydence it is impoſſyble toHomili. 12 de Cananitide. bée hearde. Touchynge thys matter Saint Chryſoſtome ſayth (ſpeakinge of the woman of Cananée) [...] telme woman [Page] howe dareſt thou be ſo bolde to approche vnto hym? for as much as thou arte a ſynnefull Woman, and full of iniquitye. I knowe ſayth ſhée, what I doo: Beholde the prudencie and wiſedome of this Woman, ſhe prayeth not to Saint Iames, ſhe maketh no requeſt to Saint Iohn, ſhe commeth not to Saint Peter, neyther reſpecteth the companye of the Apoſtles, nor ſearcheth out any one amongeſt them, but in ſteede of all theſe, ſhee taketh Repentaunce for her guyde and companion, and ſo goeth to the ſoueraine and onely fountaine.

Item, he hath lykewyſe written that which followeth in the ſame text.

When thou wylte make ſute to am S. Chriſo▪ in the ſame place. man, thou aſkeſt what he doeth: And they well aunſwer thée, he ſléepeth or he hath no leyſure, or peraduenture the ſeruaunt wyll not aunſwere thée▪ But vnto God there needeth no ſuch things, for in what place ſo euer thou arte, yer that thou calleſt vppon hym, bée heareth thée, there néedeth no Gentle man vſher [Page] or Medyatour, neyther Grome of the Chamber, but ſaye haue pitie vpon mée my God.

Item, the ſame Saint S. Chriſo. in the homely of the profite vpon the goſpel. Chriſoſtome in another place, ſayeth, there néedeth no Patrones before God, nor circumſtaunces to flatter other to come vnto him. But for as much as thou art alone and haſt no Patrone or aduocate, and thou prayeſt to God alone by thy ſelfe, thou ſhalt ſurely obtaine thy requeſt.

Item, Sainte Ambroſe reprouing the ſymilytude, whiche the Papiſtes commonlye doo vſe. They are accuſtomed (ſayeth hée) to alleadge a pooreo S. Ambro. vppon the Epiſtle to the Rom. excuſe, ſaying that they ought to go to God by theſe meanes. As by the meanes of an Earle they haue acceſſe to a King. But what man is ſo foolyſhe and reachleſſe of his lyfe, which wyll geue to an Earle that honour which hée oweth to a King.

Item, in the ſame place, they go to the Kinge (ſayeth he) by the meanes of hys officers, becauſe the King is a man, not [Page] knowyng to whome hée ought to geue the charge of the common weale. But to pleaſe God, whiche is not ignoraunt in any thinge, and knoweth what eache one meryteth and deſerueth, wee haue no néede of Aduocates to ayde vs wyth theyr ſuffrages or prayers, but we haue néede of a holy thought and meditation. Following then the rule of holy Scripture, and the aucthoritie of the good auncient Fathers, wée doo eſtéeme and allowe true prayers to bée the moſte agréeable thinges that Chriſtians maye offer to God, among thoſe commaundements of the fyrſt table, wherein there is conteyned an expreſſe confeſſion, as well of the power as of the goodneſſe of God, with the feare and reuerence dew to him onely.

¶ Of workes of Charitie.

In the ſeconde place we eſtéeme the workes of Charitie towarde our neighbours accordynge to the commaundement of the ſeconde Table, whiche doo procéede of the true loue of God, wée [Page] being reconcyled to hym in Ieſus Chriſte, for whoſe ſake wee loue our neighbours although they hate vs. For otherwyſe all that wee doo is nothyng woorthe, what ſhewe or apparaunce ſo euer it hath in our lyfe, as Ieſus Chriſt declareth vnto vs by the example of the Phariſees.

¶ Of workes indifferent.

There are other kynde of woorkes,Marke. 6. thorowout the chapt. which properly of them ſelues bée neyther good nor euyll, but onelye hauing reſpect to that ende as they maye ſerue to diſpoſe vs, or entertayne vs, in thoſe workes which be good. Theſe workes be faſting, ſobrietye, with other mortifications of our fleſhe, to the which wée maye ioyne a virginitie, in thoſe which1. Cori. 7. cha. whole. haue receyued the gifte of chaſtitie.

And for a generall rule, ſuche exerciſes bée ſo ordered as proceeding from a hart fearinge God, and louyng his neyghbour, and that they be ſo exerciſed, that wee maye be more prompte and readye to ſerue God, and our neyghbours, accordynge [Page] to oure eſtate and vocation, b and ſo they bée worthye to bée highlye eſtéemed. And doutleſſe euery Chriſtian1. Cor. 7. d ought to flye and eſche we ſuche thinges as ſhall hynder them to ſerue God well, and theyr neighbours. But the common errour of thoſe whiche doeth ſtaye vppon externall thinges can not pleaſe God, as to put a certaine holyneſſe in ſuche workes. For Saint Paule ſayth plainelye, that the kingdome of GODRom [...]. 14. e lyeth not in eating or c drinking, & that theſe bée ſmall thinges in reſpecte of the1. Cor. 8. c pietie to wardes God, and loue towards our d neighbours.

17 The ſeconde difference in the matter of good workes, is to know from vvhence they proceede.

THe ſeconde difference in this matter of woorkes, is concerning the very roote or ſpryng from whence they do procéede. For we deny not ſimplye that fayth and good woorkes procéede from oure intellygence and wyll, being firſt preuented, chaunged, ayded, [Page] and accompanyed by the grace of God. But before all this we affyrme and ſay that in ſearchinge the roote or fyrſte ſpringe of that lytle goodneſſe which is in vs, vtterlye there is no beginning at all of any naturall diſpoſition in vs, to receyue the grace to the ende that ſuche diſpoſition ſhoulde bee aſſyſted by the ſeconde grace. But cleane contrarie there is naturallye in vs nothinge but darknes, Eſai. 9. a. Luke. 1. g. Actes. 2. b. and enemitie againſt God, Roma. 5. b. Ephe. 2. a wherfore it was néedefull y• god ſhould of his onelye mercie, fyrſte of all drawe vs, Iohn. 6. c. that is to ſaye, to make vs altogether newe creatures, Iohn. 3. 1. Peter. 1. concernyng the quallyties, lyghtning thoſe which be not onely partlye blynded, but vtterlye darkneſſe it ſelfe, geuinge vs hartes to vnderſtande, Deut. 30, Ierim, 24. chaunginge our ſteny heartes into fleſhie heartes, Ezech. 11. creatyng in vs pure hartes, Pſalm. [...]1. Ezech. 16. Ephe. 1. that is to ſaye, makinge newe altogeather that is within vs, of a wycked wyll, a good and godlye wyll: briefelye, workinge in vs to wyll and alſo to doo. Philip. 2. [...]. So that the Apoſtles [Page] woordes be verified, that we cannot only thinke of our ſelues any thing that is good, 1. Cor. b. and that the children of God haue nothing but that which they receyued by grace. 1. Cor. 4. So then for aſmuch as grace muſt make vs good trées before wee can beare good fruite, it foloweth that there is no méeting together of grace and freeLooke about in the. 14. article, the 3. poynt. wyll: for the ſpirite of God by his pure grace hath made vs free from ſinne, Iohn. 8. c. in vnyting vs by fayth to Ieſus Chriſt, from whome we get a new life, to bring foorth fruite to God, 1. Cori. 4. b. and lykewyſe when our wyll being made free & worketh thorowe grace there is no merites, but onely frée rewarde geuen, not being due. For on ye contrary, the beſt workes that we can doo deſerue eternall payne, were it not for the grace of God, for the beſt workes of them ſelues doo but pollute the grace, which God hath put in them Roma. 4. a. Philip. 3. b..

18 The thirde difference of the matter of good worke, is to knowe wherto they be good.

[Page]THe thirde difference is yet greater, that is to ſaye, touchinge the worthineſſe of good workes, for our parte to ſpeake in fewe wordes, that for to vnderſtande by what ryght or tytle we bee aſſured of eternall lyfe, onelye Ieſus Chriſt contenteth Roma. 3. c vs, being geuen to vs, and applyed to vs by fayth onely, by the onelie grace & mercie of God, as we haue ſayde before more at large. And therefore wee deteſt and abhorre this woorde, merites, or to merite, and confeſſe with harte and mouth, that concernynge the beſte woorkes whiche we can doo, we count our ſelues vnprofytable ſeruauntes, Luke. 17. c Pſalm. 16 and that eternall lyfe is altogether of the pure and frée mercye and gyft of God. Roma. 9. d Wherefore I make this argument more then hath béene ſayde before in the tenthe article. Good woorkes commeth from Ieſus Chriſte dwellinge in vs, by whoſe power and vertue we do them by grace, as the corrupt nature of Adam, in the whiche we were borne, bryngeth forth in vs ſinne. [Page] For we muſt poſſeſſe Ieſus chriſt which is y• good trée, before we can bring foorth good fruite in him. For the cauſe ought to go before the effect Rom. 6. a. And as S. Paul declareth that whatſoeuer is done without faith Rom. 4. d. is ſinne, it foloweth then conſequentlie that faith goeth before good works. For by it onely we embrace Ieſus Chriſte. Nowe he which hath true faith, is immediatly iuſtified, being fullie quieted and pacified in his cōſcience. Rom. 5. a Howe then can good workes Iuſtifie vs? and conſequentlie ſaue vs. For we muſt of neceſſity be iuſtified, and ſo conſequentlie haue iuſt tytle to Saluation, before wée can doo any one good worke. In this lyeth all our conſolatiō, that we haue, our onelie refuge, to the ſpeciall grace and mercie which is preſented to vs, in Ieſus Chriſt onelie, which is not our Sauiour and redéemer in part, but all altogether.

19 To vvhat ende good vvorkes doo ſerue vs before God and before men.

[Page]BY this it appeareth plainelie howe wrōgfully they charge vs as though we did diſalow good workes: where as on the contrarie we doo with all our powers endeuour our ſelues as muche as is poſſible for vs to declare which be the verie true good workes, and from what ſpring or fountaine they procéede, that the ſymple people be not deceyued ignorauntlie. Notwithſtanding, we do not groūd our ſelues in any reſpect vpon our workes, neither in part nor in al phil. 3. d Rom. 6. d 1. Cor. 4. a whē we come to declare by what tytle eternal life is giuen vs, but content our ſelues with Ieſus Chriſt only. And alſo we acknowledge our regeneratiō with the fruites proceedinge to our ſynguler comfort as foloweth.

Fyrſte good workes ſerue to profite our neighbours, and alſo to prouoke the verie Infidels to geue glorie mark. 3. b [...]. Pet. 2. c to God.

Secondlie, they aſſure vs more and more of our Saluation, not as cauſes thereof, but as teſtimonies and effectes of the cauſe, to wéete of our fayth [Page] as wee haue declared in the thirtéenth article. Beholde alſo whye it is ſayde that God rendereth to euery manne accordyng to his workes, Math. 16. d Rom. 2. a and alſo that Abraham was Iuſtified by his workes Iames. 2. d not that our workes bée cauſes of our ſaluation in no wyſe, (for that our a feeble foundation and vncertaine neyther dooe oure workes make vs righteouse▪ 1. Cor. 4. [...] philip. 3. d before God, Rom. 3. c. Gala. 2. d but becauſe our good workes bee Teſtimonies and effectes of oure faythe the whiche apprehendeth Ieſus Chriſte oure true and onelye ryghteouſneſſe as hath béene ſayde heretofore.

Thirdelye, wée knowe that water is of the nature of his firſte Spryng. So lykewiſe, for that oure regeneration is neuer accomplyſhed nor fullye perfecte here on earthe, but there is continuall battayle betwéene the fleſhe and the Spirite, Gala. 5. d and there remayneth I ſaye greate and groſſe darckeneſſe in oure vnderſtandynge, 1. Cor. 13 and lykewyſe greate rebellyones in Rom. 7. [...]. oure [Page] fleſhe. It followeth then that the beſte workes whiche maye proceede from the perfecteſt man in the worlde, if they were ſtrayghtlie examined, they ſhoulde bee founde none otherwiſe but de [...]lynge the graces of GOD, lyke as wee ſee a cleare running water whiche is of it ſelfe pure, is defyled and polluted by runninge throughe ſome vyle or filthie place. Wherefore Dauid ſayde that no lyuinge creature is founde iuſte before GOD by his pſal. 143. a workes. Alſo Sainte Paule cryed▪ out and ſaide, Rom. 7. d I doo not the good whiche I woulde doo, and the euyll that I woulde not doo, that doo I. O miſerable man that I am, who ſhall deliuer mée from this boddie of death? Beholde howe the Saintes of God teache vs to ſpeake of our beſte workes, in ſteade to vſe this woorde meriting and of merites. Notwithſtandinge wee confeſſe the goodneſſe of our GOD to be ſo great that in conſideringe his Chyldren, not in themſelues, [Page] but in Ieſus Chriſte his welbeloued Sonne, with whome they be vnited and ioygned by Faith: and alſo regardinge the fruites of his Graces, not as they be polluted by our infirmities and weakneſſe, but becauſe they be as it were procéeded or iſſued from him, he doth accepte them and allowe them, yea, euen ſo farre as to recompence them Gene. 15. a Math. 5. b &. 10. d. 2. Iohn. c as well in this lyfe by many bleſſynges bothe temporall and Spirituall Math. 19. d 1. Tim. 4. c Math. 25. b (as is declared in the ſymmilitude of the Talentes) as alſo in this celeſtyall kingdome accordinge to his good pleaſure, not becauſe it is dewe to our workes, Rom. 4. 2. as though wee deſerued them, but by his pure grace and mercie onelie, according as God ſayde in his Lawe, p not that he wyll paye theyr merites as dewe to thoſe whiche loue him and keepe his commaundementes, but that he wyll ſhewe mercieExod. 20. b to them.

Fowrthlie, good workes be certaine teſtimonies of our Faith, and alſo doo [Page] aſſure of our eternall Election, for fayth is neceſſarilie ioyned to Election. Nowe that this is ſo muche more neceſſarie as the worlde maketh leſſe accoumpt of it, ſuppoſing that the doctrine of election were a certaine curious and incomprehenſible thing, which is contrarie. Fayth is no other thing but an aſſuraunce whiche wee haue that the promyſes of eternall lyfe appertayneth vnto vs, becauſe we were predeſtined and elected therevnto. Wherefore all that is ſpoken of fayth and of the fruytes of faythe is ſpoken in vayne, and vnprofytable, excepte wee Ioyne this poynct of election as the onely ſtaye and foundation of all that is aforeſayde.

Nowe when Sathan putteth vs in doubte of oure election, wee maye not ſearch firſt the reſolution in the eternal counſel of god whoſe maieſty we cannot comprehende, but on the contrarye wée muſt begin at the ſanctification whiche we fele in our ſelues to aſcende vp more [Page] hier for aſmuch as our ſanctification frō whence procéedeth good works, is a certaine effect of the faith Rom. 8. b. or rather of Ieſus Chriſte welling in vs by faith. And whoſoeuer is vnited to Ieſus Chriſte is neceſſarilie called and elected of God to ſaluation in ſuch wiſe as he ſhall neuer be reiected nor forſakē. So it appearethr Iohn. 9. d that the ſanctifycation with the fruites therof be as y• fyrſt ſtep or degrée wherby we begin to aſcende vp to the fyrſt & true cauſe of our ſaluation, to wéete of our frée eternall electiō: For whoſoeuer ſaith that he beleueth Rom. 10, [...] 1▪ Ioh. 3. c, & notwithſtanding gouerneth not his life by the ſpirit of God, declareth wel that he is a lyar, & deceiueth himſelf. For this cauſe Saint Peter admoniſhed vs to make our 2. Pet. 1. b vocation & Election ſure by good workes. Not that they be the cauſe or y• foundation of our vocation & Election, (For S.v 1. Cor. 4. a Rom. 4. c Paule declareth plainly the contrarie.) But for aſmuch as good works bring a certaine teſtimony to our 1. Pet. 3. d conſcience, that Ieſu Chriſt dwelleth in vs, & conſequently [Page] we cannot periſhe, beinge elected to Iohn. 6. d ſaluation.

20. Remedies againſt the laſt and moſt daungerous temptation, vvhiche is▪ vvhether vve be ſaued or not.

HEre reſteth yet the laſt and moſte daungerous temptations of all. Sometime it hapneth that Ieſus Chriſt deferreth to call ſome of his elected vntyl y• laſt howre of their Math. 20. b life, ſo ye it ſéemeth y• they be not very well furniſhed with theſe vertues wherof we haue ſpoken, neither did euer féele them, forLuke. 23. f that ye cauſe was not as yet working in them, and the cauſe muſt goe before the effect. And alſo ſometimes the perfecteſt and moſt holyeſt perſons fall into this extremitie, ſorrowing and lamenting for that they feele not theſe good mocions, but ſéemeth that it is vtterly quenched in them: and then Sathan bringeth in theſe doubtes, that where as before they thought they had faith but was not but a ſhadow or vain appearāce of faith, [Page] Or elles that whereas they beleued before, nowe by theyr owne fault the gift is taken from them. Nowe wee muſte take heede to reſiſt thys temptatyon as moſt daungerous of all.

Concerning thoſe whiche feele theyr vocatiō to be long ere it come to thē, yet their aſſurance is neuertheleſſe grounded and eſtabliſhed vppon ſome of theſe articles and effects aforeſaid. And as for their interior teſtimonie of cōſcience, of tentymes it worketh more lyuelye then in ſome of thoſe which are called muche ſooner, as the experience is well declared in the poore théefe that was hanged by Chriſte. And concerning the workes of regeneration, it is to be vnderſtande that the greteſt and moſt eccellent workesNote vvel whiche the holye ghoſte worketh in vs, is the hate of ſynne, the loue of God, the aſſuraunce of our ſaluation in Ieſus Chriſte, and the inuocation of hys name. Wherefore, he that feeleth theſe mocions in hym ſelfe, although it bée not vntyll the houre of death, hathe a [Page] certayne teſtimonie of hys true faythe▪ and conſequently of his election and ſaluation. And for thoſe whiche féele thoſe good mocions quenched in them, ſorowing and lamentyng, as it happeneth ſometimes to the holieſt & moſt perfecteſt perſons: Let them conſyder theſe pointes folowyng to ouercome ſuche temptations.

Firſt, for as much as the two operations and effectes aforeſayde, bee as the two Ankers to holde vs faſt, and when one fayleth, to ſticke the more ſurer to the other, vntyll wee haue gotton ſtrength on bothe ſydes againe.

As when Dauid and Sainct Peter fell ſo beaſtly, yet there is no doubt but they lamented and ſorrowed, vntyll they felt the workyng of theyr regeneration and ſanctification, But béeyng in theyr temptation, they ſtayed them ſelues vpon the Anker of the teſtymonye which the ſpirite of God broughte into their conſcyence, whyche cauſed them not to doubte (not withſtandynge theyr [Page] fall) but that they were the children of God, and that theyr fault was forgeuen them.

Secondly, although both theſe operations and effectes, bee verye féeble and weake, yet ther is no cauſe to be diſcouraged. For it is not required of vs for to beleue Math. 17. [...] fullye and perfecttlye but to beleue onelye, in ſuche wiſe as if one lytle ſparke of fayth, and ſo folowyng one lytle mocion of the workyng of it, (ſo that it be true and vnfaynedly, that is to ſaye comminge from the true roote of fayth) bee ſufficient to aſſure vs of oure ſaluation. The reaſon is, for that oure ſaluation is not onely ſtayed vpon oure fayth (although without faythe none can be ſaued) but vpon hym whome we apprehende by fayth, that is to ſaye Ieſus Chriſt. And fayth is of ſuche vertue that accordinge to the promiſe of God, one lytle ſparke thereof, how lytle ſo euer it bee, doth apprehende Ieſus Chriſt fully and perfectlye.

Yet not withſtandyng the greater our [Page] fayth is, the greater power it hath to ioyne vs nearer & nearer, and to graffe vs déeper in Ieſus Chriſte. And wee ought to be diſpleaſed and to lament, when in ſteede of goinge forewarde we recoyle and ſlyde backwarde, and yet the Diuell hath not wonne his proceſſe. Although we ſlyde backe, ſo that our ſlyding bring vs to ſteppe vp againe and go the better forwarde.

Thyrdlie when we be ſo lamenting and troubled for the feelynge of our neclygence and ſynnes, let vs ſéeke to the lyke examples of the Saintes which were as deepe in as wée, or rather deeper, yet neuertheleſſe they ceaſed not to pray, with aſſurance to be hard becauſe they were the chyldren of God, howe great and beaſtly ſinnes ſoeuer they had commytted. Set before vs then their examples not to contynue in ſynne, for they contynued not therein when they were waked of the Lorde: but let vs folowe theyr repentaunce and aſſuraunte whyche they had of theyr ſaluation. [Page] And conclude that Sathan is a lyar when he would make vs beleeue that our faith was neuer good, although for a time the workinge and effectes thereof were bidden, whiche is as muche as to ſaye there is no fire bicauſe there is no flame. Or that the trées be deade in winter, bicauſe there is no gréene leaues nor fruite, or appearaunce of life.

Fowrthlie, let vs haue recourſe vnto the ſurer and perfecter remedie, whiche is the certainetie of our Election eſtabliſhed vppon the immutable purpoſe of God. And to haue the certaine teſtimonie of this infallible and vnmoonable Election, although the motions and workinges of faith, ſéeme to bee quenched and periſhed in vs, call to remembraunce the dayes paſte of the example of Dauid, and wee ſhall finde moſt certaine teſtimonies of the fauour of God towardes vs, ſo that we ſhall not neede to doubte. Alſo we maye finde that ſometimes wee had the workinge of faith, and ſo of our Election and ſaluation [Page] whiche were ſo manyfeſt in vs, that the Deuyll him ſelfe can not denye but then we were in the fauour of God, and had true fayth. For without fayth no man can pleaſe God. But if Sathan replie to that, that then wée had faythe, but nowe wée haue loſt it, and that God hath taken his grace cleane from vs. Let vs aunſwere boldely that this is as falſe a doctrine as the aucthour thereof is a lyer. For thoſe two poyntes bée infallible, firſt God neuer chaungeth his purpoſe and aduiſe. The other is, that which he hath once purpoſed muſt come to paſſe, whatſoeuer lettes and ſtoppes doe come. Alſo ioyne the thirde reaſon to this, which is, that fayth is a particuler gift, and belongeth onely to the elect as I will proue. For he that beleueth isIohn. 6. d vnited and knit to Ieſus Chriſte. And therefore can neuer dye.

Theſe foundations beyng layde, I affirme that whoſoeuer hath a certayne teſtimonie of his faith once in all hys life, may be aſſured that it is there ſtyll, [Page] and ſhalbe vntyll the ende, although for a time they feele it not, nor perceyue it. For doeth it followe that a little chylde hath no reaſonable ſoule in him, bicauſe he hath not the vſe of it? Or that a dronken man hath not a reaſonable ſoule, becauſe that for a time he hath loſt ye vſe & féeling thereof? Peter denyed his maiſter with an oth. Was his faith therfore voyde and naught? or did the Lord geue him a newe fayth? No, but on the contrarye, accordyng to the prayer that Chriſte made for hym, hys fayth neuer fayled him altogether. And as the vytal and liuely ſpirite and ſtrength is not cleane out of him that for a time ſéemeth to bée rather dead then aliue, not onely by the iudgement of Phiſitions, but alſo by his owne féeling. Wherefore let vs kéepe ſtedfaſt this precyous teſtimonie of our faith, and kéepe theſe infallible argumentes agaynſt Sathan in this harde battayle, aſſuring our ſelues, that if euer faith were in vs, it is there ſtyll and ſhall be. Wherefore, wée [Page] conclude, that we be the children and elected of God, & wée ſhall neuer periſhe, but he heard and receyued of him to our amendement: thus calling vppon himNote. which neuer chaungeth nor altereth his purpoſe, neyther wyll condempne him to daye, that he was determined to ſaue yeſterdaye. Let vs knowe then that our ſaluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vs to his ſonne, who ſayde piainlie that he woulde not loſe one of thoſeIohn. 6. which his Father had giuen him, nor they ſhoulde neuer be reiected. For it is moſt neceſſary that our ſaluation ſhould remaine in ſurer handes then our own. But there maye bée alleaged certaine reaſons contrarie to this doctrine, but they be eaſily refuted, as is amply declared from point to point, in ſūdrie bookes ſet foorth in our time of this matter.

21. Of tvvo inſtrumentes, vvhere vvith the holy ghoſte is ſerued to create fayth in the hartes of his electe, to vvitte, the vvord of [...]od, and the ſacramentes.

[Page]IT hathe béen declared in the Article goyng before, howe it is the holy ghoſt whyche createths vs in the Inſtrumente of the true faithe, and whiche be the effectes and operations thereof in vs, that is to ſay, to apprehend and take hold of Ieſus Chriſt, in whom only we fynde all that is required and neceſſary to iuſtifie and ſaue vs. Secondly we muſte vnderſtand with what inſtruments the holy Ghoſte is ſerued to create fayth in vs, and furthermore by what maner or how, as we haue declared before that he is ſerued with two inſtrumentes wherof we ſhall ſpeake diſtinctly.

22 What it is that vve call the vvorde of God, and of the tvvo partes, that is to ſay, the lavve and the Goſpell.

WE call the word of God the canonicall bookes of the old and newe teſtament, and no other thing whatſoeuer it be. And wée deuide this woorde into two kyndes or parts, of the which one is called the law, and the other the goſpell. For al the reſt depēd on the one or other, [Page] of theſe two partes. We call law when it is diſtincte from the Goſpell, a certayne doctrine whoſe ſéede is naturally written in oure hartes, the whyche neuertheleſſe for a more expreſſe declaration, was written of God, and comprehended briefly in the. x. commaundementes, by the which he declareth to vs the obedience and perfecte ryghteouſneſſe, whiche we owe to his maieſtye and to oure neyghbours. Under a chaungeable condition, Deut. 27. [...]am. 2. that is to ſay, eyther of lyfe eternall (ſo that wée haue perfectly fulfilled the whole lawe withont breakyng any one poynte) or elſe death eternal for lack of the entier fulfilling and accompliſhing the contents of euery parcell of the commaundementes. Wee call the Goſpell or Euangelie (that is to ſay good newes) a certayne doctrine reuealed from heauen, and Matth. 19. Iohn. 1. altogether ſurmounting the naturall ſenſe of man: by the which word God Roma. 3. declareth to vs, that hee will ſaue vs fréely by his onely ſonne, ſo that wee embrace and accept him by fayth, as oure [Page] only wiſdome, righteouſnes, ſanctification, & redemption, 1. Cor. 1. d by the whiche alſo I ſay he teſtifieth to vs theſe things, yea in ſuche wiſe, that incontinent he renueth1 1. Cor. [...]. vs thorowe the ſame worde, to embrace the goodnes which there is offred to vs.

23. What difference there is betvveene the lavve and the Goſpell.

THeſe things be greatly to be noted, for it may iuſtly be ſaid, that y• ignorance of this diſtinction betwéene ye law and the Goſpel, is one of the principal cauſes & rootes of al the abuſe, which hath corrupted, and yet doth corrupt the whole Chriſtianitie, bycauſe the moſte parte of men blynded by the iuſt iudgement of God, haue neuer well conſidered, into what malediction and curſe the lawe hath brought vs, neyther for what purpoſe it was ordayned of God. And concerning the goſpel they haue almoſt eſtéemed it to be no other thing, but an other lawe more perfect than the olde, from whence immediatly did ſpring this diſtinction betwéene precepte and councell [Page] with ye whole ruine of al ye benefits of Ieſus Chriſt. But we muſt conſider theſe things more nerer. It is eaſy to gather of that whyche hathe ben ſayde in the former article, what is common bothe to the law and the Goſpell, and what eche hath properly belonging to it ſelf. Hebr. 1. They haue this in common: bothe be of one onely very God, who remayneth continually like vnto him ſelfe, ſo that we may not thinke that the one aboliſheth the other, concerninge the ſubſtaunce, but contrarye, the one eſtablyſheth the ſubſtaunce of the other. As we ſhall ſaye hereafter▪ Rom. 1 [...]. They bothe doe purpoſe and ſette foorth to vs one God onely, and one righteouſneſſe in ſubſtaunce, Roma. 3. wherein conſiſteth the perfyte loue of GOD, and oure neyghboure. But beholde where the dyfference lyeth. The lawe is naturally in man, in whoſe harte God prynted and engraued it from the creation. Roma. a. 1. For thoſe preceptes whiche God did declare a longe tyme after in the twoo tables of hys lawe, was not to make a [Page] newe lawe, but onelye to quycken and reuiue the lawe naturall, whych by litle and litle was quenched and blotted out in the harts of men through the corruption of ſinne. Roma. 7. But the goſpell is a doctrine ſupernatural, y• which our nature coulde neuer attayn, neither could allowe without ye ſpecial grace and gifte of god, 1. Cor. 1. who reueled it vnto Adam ſone after his fall, as Moyſes reciteth, Gene 3. and after to the patriarches and Prophets, from generation to generation as ſemed good to hym, Roma. 1. Luke. 1. vntill ſuch time as he ſent Ieſus Chriſt his ſonne perſonally, whiche declared Iohn. 15. & fulfylled all that is contayned in the goſpell: and alſo declareth it vnto this day, and will declare it vntill the ende of the world by the preaching of the ſame word inſtituted in his Church. Iohn. 17 Matth. 28. 2. Colloſſ. 5. Furthermore the lawe declareth to vs the maie [...]y and iuſtice of God ſeuerely and ſtraightly: Hebr. 12. the goſpell declareth to vs the ſame iuſtice, but ſo as it is appeaſed and ſatiſfyed through mercy, Hebr. 1 [...]. as it is declared in the third point. 26. article.

[Page]Thirdly the lawe ſendeth vs home in to our ſelues, to fulfill the righteouſnes whiche it declareth and requireth of vs, that is to ſay, the entire and perfect fulfylling of the commaundementes, without omytting or fayling in any poynte, & ſo ſetteth before vs oure curſe & malediction, and ſubdueth vs vnder it as the Apoſtle declareth. Rom. 3 c. Gala. 3. But the Goſpell ſheweth vs where we ſhall finde that whyche we haue not, and fynding it, how we may enioye it, and ſo deliuer vs from the malediction & curſe of the law. Rom. 3. c Gala. 3. b For a concluſion, the law pronounceth vs bliſſed and happy in fulfilling it perfectly, nothing left out nor omitting, the Goſpel promiſeth vs ſaluation in beléeuing, that is to ſay, in embracing him by faithe, who hath intirely and fully thoſe things which we do lacke, yea and more than we do lacke. Nowe theſe two couenantes, that is to ſay, to do that which ye law commaundeth, or beleue that which God offreth in Ieſus Chriſte, be two things not onely moſt hard & difficil, but [Page] vtterly vnpoſſible to our corrupt nature ye which cannot only ſomuch as think a good thought as ſayth S. Paule. 2. Corin. 3. Phillip. 1. 2. Theſsa 3. [...]. Wherfore we muſte ioyne yet an other fourth difference, which is, that that lawe doth but declare vnto vs, yea rather augment our euil, and doth encreaſe our condēnatiō, not by hir fault (for the lawe is good & holy) but bycauſe that our corrupt nature is inclined and inflamed to ſinne, ſo much ye more as it is reproued & threatned, as S. Paule declareth by his owne example, Roma. 7. but the Goſpel ouer & beſide ye declaration of the remedy & medicine againſt the malediction of the lawe, then immediatly being ioyned & accompanied wt the vertue & power of the holy ghoſt, regenerateth vs (as we haue ſayde here before) creating in vs the inſtrument & meane to appropriate to vs thys medicine. Actes. 26. c To ſpeake more plainly, the Goſpell declareth not onely to vs barely and ſymple our Saluation, by the ryghteouſnes of Chryſte Ieſus in beléeuing, but alſo the holy ghoſt with the ſame giueth [Page] vs power and ſtrengthe, to beléeue Acts. 16. and to perceyue and ſée the fruite and profyte of Ieſus Chryſt, whiche it declareth to vs. So that now the law whiche killed & damned vs in oure ſelues, nowe ſaueth vs in Ieſus Chryſt thorow fayth. Roma. 3. For this cauſe I ſayd, that the law and the Goſpell bée not contrary in the ſubſtaunce of the ryghteouſneſſe, which wée ought to bryng before GOD, but onely in the meane howe to haue his ryghteouſneſſe For the lawe ſearcheth it in vs, and that wyth good ryghte, not regarding what we can or maye, but what we owe: Gala. 3. foraſmuche as man by his onely faulte, hathe broughte hymſelfe detter, and not able to paye, and therefore is not diſcharged, althoughe hée be not able to ſatiſfie therefore. And the lawe doothe vs no wrong to demaunde of vs that whyche we owe, although we can not paye it, but the Goſpell dothe temper thys rygour by the mercye of God, without diminiſhyng any parte of the diuine Iuſtice.

[Page]We learne to pay by him, who hath ſet himſelfe detter and payer for vs, whiche hath put hymſelfe I ſaye, in our place, and hathe payde oure dette, as the principall detter, euen vnto the vttermoſte pennye, Colloſſ. 2. c in ſuche wyſe that the rygoure of the lawe, whiche did before feare vs, nowe comforteth vs in Ieſus Chryſte, for as muche as lyfe eternall is due to thoſe, whiche haue fully obeyed the law and Ieſus Chryſte hathe fulfylled the ſame for vs. So it followeth, that according to the extremitie and rigour of the lawe, Saluation can not fayle to thoſe1. Cor. d. Philip. 3. which by fayth be vnited and incorporated into Ieſus Chriſt.

24 After vvhat maner the preachyng of the lavve ſerueth the holy Ghoſt.

VNderſtandyng well the diſtinction of the two kyndes of the woorde of God, that is to ſaye, the lawe and the Goſpell. It is eaſye to vnderſtande howe the holy Ghoſt is ſerued with them for an inſtrumente of oure ſaluation. [Page] For it is not to be doubted, but the holy Ghoſte doth ioyne them to the vſe they were ordeyned. For as much then as we be al ſo blinded, whyleſt our corruption raygneth in vs, that euen we forgette oure owne blyndeneſſe and ignoraunce, Iohn. 9. b and ceaſe not to quenche out the ſmall lyght of vnderſtanding which hath bene lefte to vs, to make vs more inexcuſable, Roma. 1. we reioyce and pleaſe our ſelues in that whyche ought moſt to diſpleaſe vs. Fyrſte, before all thyngs it is requiſite that the ſpirite of God who is al goodneſſe, and ful of all pietie, doe make vs to vnderſtande perfectely the depthe of the malediction and curſe wherein we nowe ſtande, whiche he can not better doe, than in ſetting before vs the declaration of his lawe, what we ought to doe, and alſo what we be. As the coloure of blacke is neuer better ſette foorthe than when whyte is ſette by it, Roma. 3. ſo the ſpirite of God beginneth by the preachyng of the lawe wherein wée maye ſée what we doe owe, and what we be not [Page] hable to pay. And conſequently howe neare we be to our condemnation, if there be no otherwiſe founde ſome remedy. And alſo the inuinſible dulneſſe whiche alwayes hath raygned in the world, and raygneth yet more than euer it did, declareth ſufficiently howe neceſſarie it is that God ſhoulde beginne at this ende, to drawe vs to himſelfe, that is to ſay, in declaring vnto vs, in howe great and euident daungers thoſe be whiche make leaſt accompt of it. For the lawe was not gyuen to iuſtifie vs, (for if it were ſo the Goſpell were not needefull, and Ieſus Chryſte dyed in vaine, as ſaythe Sainte Paule) Gala. 2. d but to condemne vs, and to ſhewe the Hells al open to ſwallowe vs. And alſo to abaſe and bring downe oure fearce and hye pryde, declaring to vs the multytude of oure ſynnes, and the wrathe of God, which he declareth and pronoūceth from Heauen agaynſte vs. Roma. 1 [...] Gala. [...]. Neuertheleſſe, the worlde is thus farre blynded, that not onely they ſearche theyr [Page] ſaluation, in thoſe thynges whyche condemne them. That is to ſaye, in theyr workes, either partly or all togither.

But alſo in ſtéede to attayne to Ieſus Chryſt, the only remedy agaynſte what ſo euer maye accuſe them before God. They ceaſe not to heape lawes vppon lawes, to theyr owne conſcience, that is to ſay, condemnation vppon condemnation, as though the lawe of God condemned them not déepe inoughe. Collo. 2. Gala. 4. Lyke as yf a priſoner to whom the priſon doore were open, and in ſtead to go out, woulde lock him ſelfe in wyllyngly, further and further, tourning the libertye whyche he forſaketh into a ſtraighter pryſon. So nowe ye maye beholde the firſte vſe and profite of the preachynge of the lawe▪ whyche is the declaration of oure innumerable ſynnes, for to diſpleaſe vs, and make vs ſory, and to humble and throw downe oure ſelues to the vttermoſt, and alſo to kyndle in vs the fyrſte poynt of repentaunce, whyche they call contrition, from whence followeth the confeſſion [Page] of ſynnes towardes God. For that man will neuer come to the Phiſition to bée healed, whyche thinketh not himſelfe to be ſicke: ſo there be no people more vnapte to be taught and lyghtned of god vnto ſaluation, than thoſe which thinke they vnderſtand and ſée clerely of themſelues. But for lacke of vnderſtanding, they be our whelmed and doubled in the darkeneſſe wherin they were borne, Iohn. 9. and ſo ſwallowe them ſelues continually therein.

25. Of the other parte of the worde of God called the Goſpell, of what authorite it is. Wherefore, howe, and to what ende it is written.

AFter the lawe, commeth the Goſpell, the vſe wherof cannot be better vnderſtande than by the obſeruation of theſe poynts which folowe.

Firſte, as there is but one Sauioure, Matth. 1. Actes. 4. 1. Tim. 2. ſo there is but one onely doctrine of ſaluation, whyche is called the Goſpell, Roma. 1. that is to ſaye, glad tydyngs, or good [Page] newes, the whiche hath béenefully and perfectly declared and ſignifyed to the worlde, by Ieſus Chryſte, Iohn. 15. c. hys Apoſtles and Euangelyſtes, Iohn. 17. 1. Corin. 1 [...]. the whiche haue faythfully written and regiſtred it, Ephc. 2. b. 1. Peter. 1. d that we myghte auoyde the ſuttilties and craftes of Sathan, whyche woulde more eaſly, were not the Goſpell, ſpred foorthe hys lyes vnder the name of the Goſpell, the whiche neuertheleſſe he ceaſeth not to doe continually by the iuſt vengeaunce of God, againſte thoſe whyche haue alwayes loued darkeneſſe better than light. And where we ſaye that the Apoſtles and Euangelyſtes haue faythfully written and regiſtred all the Euangelicall doctrine, we do vnderſtand three poyntes.

The firſte, that they haue not added or put to any thing whiche was giuen them in charge, concerning the ſubſtance of the doctrine. Collo. 1. d 2. Timo. 3. For Chriſt ſayde to them, goe ye and preache all thoſe thyngs whiche I haue Matth. 28. commaunded you. And as Sainte Paule proteſteth in [Page] writing to the 1. Cor. 1 [...]. Corinthians.

The ſeconde is, that they haue omitted nor lefte out nothing, which is neceſſarie to ſaluation. For then had they béene vnfaythfull in their charge and office, the whiche coulde not be. And alſo we ſee what S. Paule and S. Peteri Act. 20. Gala. 1. b. 2 Peter. 1. d. witneſſeth according to Ieſus Chryſtes wordes. And S. Auguſtine playnely declareth and ſaythe, true it is that the Lorde hath done many thyngs the which be not all written, for the Euangeliſtl Iohn. 15. teſtifieth, that Ieſus Chryſte hathn Auguſtine vpon the▪ 11. of Iohn. tract▪ 49▪ ſayde and done many things, the whiche be not al written, but they haue written thoſe things which ought to be written, and which is ſufficient for the ſaluation of all belouers.

The third poynt is, that that whiche they haue written is ſo playnly written that the moſt ſimple and ignorant of al the worlde, if the faulte be not in them ſelues may learne what is neceſſarie to their ſaluation. 1. Cor. 1. For elſe wherefore was the Goſpell written in a language [Page] that all might vnderſtand Corin 14. it, and alſo in ſuche a maner of ſpeakyng, whiche was moſte familiar and acquaynted among the people, that was poſſible to bée choſen. 1. Corin. 2. Therfore ſayd S. Paule, that if the Goſpell bée hidden, it is hidden to thoſe whiche periſhe, whome the god of this worlde hathe blynded their ſenſes and vnderſtanding, that is to ſaye, the vnbeléeuers. 1. Corin. 4. And certainely the experience hath declared alwayes, that God hathe not called the moſt wyſe and of greateſt knoweledge, but the ſimple and ignoraunt of the worlde, Eſay. 29. Luke. 10. 1. Corin. 1. muche leſſe would he hyde it, or ſo darken his doctrine that it ſhould not be vnderſtande of all men, whereof wée gather two concluſions to this purpoſe.

The firſte, that nothyng is Goſpell whiche men haue added to the woorde of God wrytten, or dyminyſhed from it, but all is mere ſuperſtition and corruption of the true and onely Goſpell of our Lorde, Gala. r. 2. Timo. 3. Matth. 15. as Saincte Paule hathe ſpoken. And Saincte Hierome wryting of thys [Page] matter y• ſayth he, which is ſpoken without the auctoritie of the holy ſcripture, is eaſelie confuted and to bee reiected and diſperſed▪ The [...]ome vpon the 23. of ſaint Mathe. v. The ſecond concluſion is that thoſe which ſaye that it appertaineth not but to certaine perſon [...] to reade the ſcripture, and for that cauſe wyll not haue it tranſlated into the vulgar tongue, for feare that ſimple Women & other people ſhould reade it, Roma. 1. b Galat n. 3. Math. 11. 1. Cor. 14. thoſe be the▪ verie right Antichriſtes, & inſtrumentes of Sathan, Math, 23. fearing that their abuſe ſhoulde be diſcouered by the comming of the light.

26. Hovve the Goſpell comprehendeth in ſubſtaunce, all the bookes of the olde teſtament.

FUrthermore it is not our minde, neyther doo wee vnderſtande this woorde Goſpell or Euangelie as the Papiſtes haue accuſtomablie called and vſed it. That is to ſaye certaine peeces of Chapters rent or deuided without purpoſe or reaſon of the bookes of the fowre Euāgelyſtes, or the Epiſtles of Saint Paule in theyr Maſſe: but we doo comprehende [Page] vnder this woorde Goſpell, not onelie all the newe Teſtament, but alſo all that which hath bene prophecied to come, or promiſed in the old Teſtament touching Ieſus Chriſte Actes. 26. Iohn. 5 Roman. 1. For as we haue ſaide, the Goſpell is the onelie meane by the which GOD from the beginning of the worlde hath alwaies ſaued his electe, Hebre. 1 Actes 4. and therfore began to declare it in the beginning of Gene. [...] the worlde to Adam, as Moiſes declareth, and afterwarde it was declared and preached manifeſtlie & plainelie by Ieſus Chriſt himſelfe in his owne perſon & by his Apoſtels Roman, 1. a [...]. Peter. 1. We call Goſpell that happy tidinges which GOD by his onelie grace and mercie hath declared to his Church from the beginning of the worlde, that is to ſaye, whoſoeuer beleeueth in Ieſus Chriſt, ſhalbe ſaued Roman. 5 Iohn. 6.

27 Hovv it is to be vnderſtande that vve haue ſpoken of the auctoritie of the vvoorde vvritten, and if it be neceſſarie to tranſlate it into all languages.

[Page]THirdly, when wee ſaye that the Goſpell ſo written and regyſtred as God hath geuen it vs, Rom. 1. is the onely ordinary meane, with the whiche the ſpirite of God is ſerued to ſaue man, by reaſon whereof this word is called the word of lyfe Iohn. 6. Actes. 1. Philip. 2. and of reconciliation 1. Cor. 5.: Wee doe not reſt nor ſtay vpon ſyllables, neyther vpon paper and ynke, neyther vppon a Goſpell hanged about ones necke, or read, ſpoken, or pronounced onelye as theſe Charmers doe their charmes, neyther a Booke finely carued and gylte, or worſhipped by ſenſing, and other fyne inuentions: but exclude all fantaſticall inuentions, whiche euer haue ſerued the Deuyll. and vnderſtande that to bee the Goſpell which is well and trulye preachedd Roma. 10 1. Pet. 1. and expounded, ſo that the ſubſtaunce thereof bee well vnderſtande by the people, and to laye it vp in their hartes, where it maye bryng foorth the fruite of true repentaunce by fayth Mark. 13. Actes. 10, as Saynte Paule and Saynte Peter haue expreſſelye declared. Alſo Ieſus [Page] Chriſt dyd not ſay to his Apoſtels, Iohn. 18. goe reade the Goſpell in an vnknowen toung, and woorſhyp the booke wherein it is wrytten, but hee ſayde, goe and preache the Goſpell to all Creatures. But howe ſhall they beleeue wythout vnderſtandyng? Roman. 10. For fayth commeth by hearyng: as ſayth Saynte Paule. And howe ſhall they vnderſtande that which is ſoong or reade in an vnknowen toung, or not ſyncerelye and trulye expounded? 1. Cori. 14 Howe alſo ſhall thoſe bee confyrmed in the holye and true doctrine, and comforted in all theyr temptations, and aduertiſed to knowe the falſe doctrine from the pure expoſition of the Chriſtian religion, Roma. 5 2. Timo. 3. but in meditation and readyng of the woorde of God Pſal. 1. nyghte and daye, as ſayeth the Prophet Dauid, and conferryng together diligentlye the ſextes of the holye Scripture? Actes. 17 Iohn. 5 And ſo hath it beene alwayes vſed in the Churche, vntyll the Deuyll by the iuſte punyſhement of God, dyd put awaye thys lyghte, [Page] to brynge in hys darckenes before it was perceyued. Sayncte. Peter is wytnes, wryttyng to all the faythfull when he prayſeth them for the dilligence whiche they tooke to Reade and vnderſtande the Prophet 2. pet. 1, rightlie. For he knewe when the Lorde had ſayde to him feede my ſhéepe Iohn. 21., was to be vnderſtande of the preachinge of the woorde of lyfe Actes. 20.. As Saint Paule expounded it and practiſed it.

Yet notwithſtanding, wee doo not ſaye, that euerie one ought to be a Doctour and expoſitour of the holye Scrypture. For this office appertayneth to thoſe which bee called and ordayned lawfullye to doo it in the Churche. Roma, 10. But wee ſpeake of readynge the Scrypture, to be confyrmed in that which hath bene expounded, and to reiect the falſe Doctrine of falſe Paſtours, and Teachers. And we deny that the reading of the holie Scripture, and the preachinge of the ſame (for the which the Doctors and Paſtours be ordayned in the Church, 1. Cor. 4. 1. Cor. 1▪ and [Page] not to Sacrifice Hebr. 10 a newe Ieſus Chriſte, or to bring in a ſtraunge Language among the common 2. Cor. 4. people) maketh heretikes. But on the contrarie, there is none other meane or way in the worlde, to driue awaye all hereſies 2. rimo. 3.. And whoſoeuer taketh awaye or letteth the readyng of the Scripture, taketh awaye incontinent the onelie meanes of conſolation Roman. 15. Iames. 1, and the ſaluation of the poore people Luke, 1 Actes. 13. Ephe. 1.

28. Hovv the holy Ghoſt is ſerued vvith the exteriour preachyng of the Goſpel, to create faith in the hartes of the elect▪ and to harden the reprobate.

FOurthly we ſaye, that as this exteryour preaching of the Goſpell is a ſauour or odour of death to the Rebels, whych harden them ſelues, lyke wyſe is it the ſauour or odour of lyfe to the children of God, 1. Corin. [...] not that thys force and vertue to ſaue is in the noyſe or [Page] ſounde of the woorde, or that it commeth from the power of him whiche Preacheth, 1. Corin. 13 but becauſe the holie Ghoſte of whoſe office we ſpeake, is ſerued with this externall Preachinge, as with a trunke or conduite, which entreth and pearſeth vnto the verie depthe of the ſpirite, as ſayth the Apoſtle, Hebre. 4. Iames 2, 1. Peter. 1 for to make by his onelie grace and goodneſſe the vnderſtanding of the Children of God capable and meete to conceyue and vnderſtande this highe myſterie of their Saluation by Ieſus Chriſte Actes. 16, Ephe. 1. Moreouer to reforme and renew their iudgementes, whereby they maye approue that to bée the ſapience and wiſedome of GOD, whiche our ſenſe and reaſon eſtéemeth to bée follie 1. Corin. 3. Moreouer to correcte and chaunge their wyll, ſo that with an ardent affection they maye embrace and appropriate to them ſelues the remedie which is geuen them, and ſhewed foorth in Ieſus Chriſte Philip. 1. Actes. 3. againſt diſpaire, into the which without the ſame they ſhoulde fall perforce headlong through the preaching, [Page] of the law. Ephe. 2. Nowe yee maye ſee how the holye Ghoſ by the preaching of the Goſpell healeth the wounde whyche the preaching of the lawe hath diſcouered and layd open. Roma. 6. Here ye may ſee how the preaching of the Goſpell createth in vs the gift of fayth whiche commeth incontinent, and apprehendeth in Ieſus Chriſt al that is neceſſarye to ſaluation, as hath bene ſhewed heretofore.

26. Another fruite of the preaching of the lavv, after the preaching of the goſpell beginneth to vvorke.

NOwe among the benefytes of Ieſus Chriſte dwellyng in vs, as it hath beene declared, this is not the leaſt, to create in vs a pure harte Pſalm. 51. 2 to knowe, Ierem. 2. to wyll, and to doo that which is of God, Phil. 2. b that is to ſay, to take pleaſure, and to ſtudye to ſerue God Rom. 7. e in ſteede where wee were before ſlaues of ſynne, Rom. [...]. enemyes of God, Ephe. 2. and coulde not onelye thynke anye good 2. Cor. 3. [Page] By this meanes the preaching of the lawe beginneth to chaunge the effect in vs, after that our diſpoſition is chaunged, in ſuche wyſe, that in ſteede where it made vs afrayde, it comforteth vs, 1. Iohn. [...] 2. Peter. [...] in ſteede where it ſhewed vs our condemnation readye prepared, it ſerueth vs nowe for a guyde to ſhewe vs Ierem. 31 Roma. 7 the good workes, into the which wee be prepared to walke in them. Ephe. 2 In ſteede that it was a yoke vnpleaſaunte and importable, nowe it is agréeable to vs, eaſye and light. Math. 1 [...] There riſeth nowe no more but a ſorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde, becauſe of the reſte of our corruptions that beene in vs, whyche ſtriue againſt the ſpirite. But faythe whyche Roma. 7 is the teſtimony of the ſpirite of God, teſtifying in our hartes, Roma. 8. aſſureth vs, that the malediction and curſſe of the law is wyped out, Roma. 8. by the bloude of Ieſus Chriſt, with whome we be vnyted & knit. Alſo, for as much as wee bee aſſured by the ſame fayth, that the ſpyrite of [Page] God ſhall bée vanquiſher, and haue the victorie, although it ſéemeth that hee taryeth long, Rom. 6. but eſpecially▪ death ſhall be the meanes of our victorye Iohn [...] 1. Corin. 5 H [...]b [...]. [...].. This heauynes and ſorowe doth not thruſt vs into any deſpaire, but inciteth and moueth vs feruently to praye to our father▪ to fortifye and ſtrengthen vs more and more. [...]oma. 8 So that by this meanes ſhall be accompliſhed and fulfylled in vs from degrée to degrée the reſt of true penaunce that is to ſay, of the true conuerſion and repentaunce, the which begynneth by contricion or feeling of ſinne, and endeth by amendment of all that which is in man within and without▪ Philippi. 3 Wherfore we doo conclude, that neceſſarilie muſt folowe in all true repentaunt bartes, the confeſſion of their faultes, before whome it appertaineth, that is to ſaye, before thoſe which haue beene offended. And namelie, before all the aſſemblie of the Church, if it be needefull, with the reſtitution and ſatiſfaction towardes their neighbour, according as it may conueniently [Page] be done, conſidering that without theſe thinges repentaunce can bee but fayned and counterfet. And now ye may perceyue eaſely, that wee refuſe not true repéntaunce and confeſſion, but contrarywiſe we require it as neceſſarye to ſaluation, and confeſſe that true confeſſion was ordayned of God. For wee doe not burthen and torment the conſciences of the people, with that whiche the Papiſtes haue inuented, in the ſteede of the true confeſſion and repentaunce, nor appoynte to God anye other ſatiſfaction then the ſacrifice of Ieſus Chriſt onely.

30 The ſecond meane vvhich the holye Ghoſt vſeth to make vs reioice in Ieſus Chriſt▪ and vvherefore the Lord is not onely content vvith the ſimple preaching of his vvord.

WE haue ſayde before, that the SacramentesAuguſt. 2 booke de doctr▪ chriſtia. bee the other meanes and inſtrumentes wherewyth the holye Ghoſte doeth appropriate and ioyne to vs, that which is neceſſary to our ſaluation. [Page] But for as muche as by thys worde Sacrament is ſometymes vnderſtande all thoſe ſignes by the whyche ſome ſacred and ſpirituall thing is ſignified to vs, we muſt firſt reſtraine the ſignification accordyng as our nature mayS. Chriſo hom [...]l. 83▪ vpō ſaint Mathew. beare it. And is to bee vnderſtande that our God moſſe mercifullye vſynge our poore and miſſerable nature as a meane to declare hys goodneſſe and pacyence the better to vs, is not onely contente to declare to vs ſimply the meanes by the which it pleaſeth hym to ſaue vs, and to vſe an incomprehenſible ſweetneſſe and mercye, in teaching vs his wyl by mortall men lyke to our ſelues, Deut. 18, philip. [...] [...], Cori. 5 and as it were dallying with vs as nurſes▪ doe with lytle chyldren: [...]. Theſ. [...] but principallye for to heape in vs a number of his infynite mercyes and goodneſſe, would ioyne to the preachyng of hys worde certayne thynges to doe▪ whyche ſhoulde come to moue and ſtyre vp the moſte rude and groſſeſt myndes of the worlde, to beleue more and more, that God doeth not [Page] mocke them, in declaring to them eternall lyfe by ſo merueylous a meane, whiche is the death of hys owne ſonne So that by ſuche ſignes▪ and meanes of doyng all theyr vnderſtandynge is moued to geue conſent to y• euangelicall doctrine, as though they were all readye in poſſeſſion and fully enioying that ſaluation which is promiſed them. As wee ſée (if it be lawfull to make compariſon of y• affaires of the worlde with ſuch incōprehenſible goodneſſe of God) nowe is an open court of iuſtice, when the poſſeſſion or property of a thyng is iudged to one▪ they vſe certayne ceremonies and meanes in doing the acte of taking poſſeſſiō. Or in execution of proceſſe likewiſe. For to aſſure vs▪ and alſo to witneſſe to others that ſuche or ſuche thynge▪ appertayneth to vs, namely in our cynyll and wordly affayres. Or when a Notarys doeth ſignifie a teſtimoniall, and put to the names of the Witneſſes, beſide▪ all that, hee putteth to the Seale of the Office or Cittie, where the inſtrumente is [Page] made and paſſed, to make the Inſtrument appeare to bee of greater credyte and authoritye. Rom. 4, So lykewyſe from the beginning of our Lorde God, not beyng onelye contented to ſhewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Ieſus Chriſte, but did ioyne to it the ſacrifices, as the lyuely figures of the ſacrifice to come of Ieſus Chriſte, for the better aſſuraunce of the fayth in the chyldren of God, accordyng to their hope. [...]b [...]. 11. And afterwarde in renuing this couenaunt of grace & mercye to Abraham, hee ioyned to it the Sacrament of Circumciſion Gene. 1 [...]. And alſo in the tyme of Moyſes hee ioyned to it the ſacrament of the Paſcal Exod. 12 Lambe, with other ceremonies almoſt infinit, whiche were alſo Sacramentes repreſentyng vnto them thoſe thynges whyche Ieſus Chriſt ſhould fulfyll in hys tyme, that is to wytte, all the myſterie of our ſaluation, as the Apoſtle declareth playnelye in the Epiſtle to the Hebrues. But when the tyme ordayned was come▪ [Page] then Ieſus Chriſte by his comming ended all thoſe thinges which figured and were ſhaddowes of his comming. Yet neuertheleſſe, although hee hath ended the ſhadowes and auncient ſacraments, and hath brought into the worlde another more greater light to worſhip God from hence foorthe, with ſeruice more pure and ſpirituall, and more agreeable to the nature of God which is a ſpirite Iohn. 4: Yet neuertheleſſe hauing reſpecte to our groſſe and rude nature, woulde ioyne certayne Sacramentes and exteryour ſignes to his woorde, the better to encreaſe and entertaine our fayth. For although Ieſus Chriſt hath already gotten vs the kingdome of heauen: yet we poſſeſſe it not but by hope, Roman. 8 1. Corin. 1 [...] ſo long as we be here vpon earth, wherein it is neceſſarie that we doo encreaſe and perſeuer vnto the ende Ephe. [...] ▪.

31 The diffinition of that vvhich is called a Sacrament.

[Page]THeſe [...]hynges conſidered it is eaſye to be vnderſtande what wee call Sacramentes. In this preſent treatiſe we call them certayne ſignes, markes, or viſible teſtimonies ordeyned of God, for the continual vſe of all his churche added and ioyned by himſelfe to the worde of his Goſpell, whereby hee wyll freelye ſaue vs in Ieſus Chriſt his ſonne. And alſo bee added and ioyned the better to repreſent to our outwarde ſences aſ well thoſe things whiche he letteth vs vnderſtand by his word, as alſo thoſe whiche he worketh inwardly in our hartes, Rom. 6. Galat. 3. [...]. Cor. 1. 10 Augu. 10 vpō ▪ Iohn 8. to ſeale and ratifie in vs the ſaluation Roma. 4 which wee doe not poſſeſſe as yet but by fayth and hope. Moreouer for to ſtyrre and quicken vs on our parte, as well concernynge▪ our dueties towarde hys maieſtie, a [...] to our neyghbours▪ [...]. Cori. 10., according to the tenour of the couenaunte which is to laboure and ſtryue continually by the force and vertue of the ſpirite which hee gaue vs Rom. 6. Ephe. 6., in ſeruynge hym as our God, and louing our neyghbours [Page] for the loue of him Iohn. 13. [...]. Iohn. 4.

32▪ The difference betvvene the ſacramentes of the olde couenaunt▪ and thoſe of the nevve.

THis difinition appertayneth aſwell to the ſacramentes of the olde, as to the newe couenaunt, and ſheweth the difference of them.

The firſt, thoſe of the auncient alyance or couenant were ordained but vntyl y• comming of Ieſus Chriſt: 1. Cor. 10. Heb▪ 20 but thoſe of the newe alliaunce, be eſtabliſhed vntil the conſummation & end of the world Heb. 12.. The ſecond difference that thoſe ſacraments of the auncient alliance, directed the faythful to Ieſus Chriſt which was to come: but thoſe of the newe allyance to Ieſus Chriſt alreadye come 1. Cori. 10 S. Augu. 19. cap. 14 agaynſt Fa [...]ſtine.. The thirde difference is in the ſignes & ceremonies which differ much 1. Cori. 10 Auguſti. 2. booke againſt Parmeniū c. 37 S. Augu. in y• epiſtle to Lam. [...] 3. booke of Chriſtian doctrine..

The fourth is in the number of them, and in the meaſure of the ſignification. For as ſayth Saynct Auguſtyne, [...] we haue nowe fewer Sacramentes then our elders, more eaſye, and of better [Page] ſignification, and by conſ [...]q [...] of more greater efficacy▪ and power. Here be all the dyfferences which we fynde [...]Spand [...]d to conclude the one and the other [...] proceed [...] and come from [...] [...] that is to ſaye from the goodnes of God Hebre. 1. onelye, and they both tend [...]ne other ende but to make man [...] of Ieſus Chriſt; to enioye eternall [...] ▪ as S. Paule declareth, 1. Cor. 10▪ and alſo Sainct Auguſtine Auguſtine [...] vpon Iohn. 26. tract. [...] alias..

33. VVherby the falſe ſacramentes be knowen from the true and the abuſe of them from the right vſage.

FOraſmuch as it appeareth by the diffinition aforeſaid, that the ſacramentes be ordayned of God, to be as [...]ales of the [...]angell [...]l▪doctrine preached▪ in the Church of God, it foloweth y• where ther is no word o [...] God, ther can neither be faith, nor ſacrament, Auguſtine vpon Iohn 13. ho [...] ▪ whereof [...]nfue [...]h two things wel to be noted although they haue bene verye euyll conſydered heretofore.

[Page]The firſt, all the ceremonies and ſacramentes▪ inſtytuted by the inuencion of man, whatſoeuer they be▪ are euen as many ſa [...]religes againſt God. For as it belongeth to him only to promiſe, alſo it pertaineth to him to put to y• ſeale. Galath. [...]. 1. Cori. 1 [...] Wherfore al thoſe which haue preſumed to make newe Sacramentes, or to adde to thoſe which he hath ordained in his Churche, by his woorde written, or diminiſhed from them, haue falſified the ſeales of his maieſtie. Wherfore we be contented & ſatiſfyed with thoſe which God hath promiſed vs and appoynted by his worde.

The ſecond, that where the worde is not preached and expounded in thadminiſtration of the ſacraments, but onely lyfted vp & miniſtred in an vnknowen language and mingled with the inuention of mans brayne▪ there muſt néedes be an horrible pollution, and prophanation of the holie Sacraments of our Lorde God.

34. VVhich thinges be common to the preaching of the worde and to the ſacramentes.

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IT is neceſſarie to vnderſtand and knowe what it is that the ſimple worde of GOD hath in common with the Sacramentes, and lykewiſe, the difference betwéene theſe two inſtrumentes.

Firſt, both theſe two inſtrumentes doo ſerue the holie Ghoſte to one ende, that is to ſaye, to vnite and knytte vs nearer and nearer to Ieſus Chriſte to receyue our ſaluation Roma. 4. 1. Cor. 10.

Secondlie, the holie Ghoſte is ſerued with both thoſe inſtrumentes, and yet doth not cōmunicate or impart to them his vertue, but all the vertue ſpringeth from him onely Roma. 2.

Thirdly, as we haue ſayd before, the word ſerueth vs to no purpoſe, except it be preached intelligibly, and as it maye1. Cor. 2. be vnderſtande: and further except that which it declareth & repreſenteth to vs, [Page] that is to ſay. Ieſus Chriſt with all his goodneſſe, be receyued by the fayth of thoſe which heare it. Alſo the ſame ought to be vnderſtand by ye ſacramēts, that is to ſaye, if we bring not fayth, which is the onelie meanes to receyue that which is preached to vs repreſented and offered by the ſame word, much leſſe doo they ſerue vs to ſaluation. But contrarywiſe, in deſpyſing them by our incredulitie, and reiecting that goodnes which god offereth with the ſame to vs. wée ſeale our owne condempnation Auguſtine 13. hom vp on Ihon. 1. Co. 10. 11 1. Peter. 3 Actes. 15 Auguſt. 13. booke of Chriſtian doctrine.. Notwithſtanding, as the Goſpell ceaſeth not of his nature to be the word of lyfe and ſaluation, although the wycked turne it into odoure of death and dampnation by their contempt, ſo the Sacramentes ceaſe not to be true Sacraments, although they be myniſtred by vnworthy Auguſt. 26. homil. vpon S. Iohn 2. booke againſt Parmemū 8. c the ſeconde booke. 22. c agaynſt Perilion. perſonnes, or receyued vnworthely, for ſo the malice of man can not chaunge the nature of the ordinaunce of God.

[Page]Fourthely, as the ſeede howe good ſo euer it be, bryngeth not fourthe fruyte at the inſtant that it is ſowen, but continueth a certaine time in the earth, ſo it is not conuenient to reſtrayne the fruite and vertue of the worde of God, to the ſame hower that it is ſowen, or the ſacramentes to the ſame inſtaunte that they be miniſtred, but the fruite ſhalbe ſhewed in the elect when it pleaſeth God.

35

35 VVhat thinges belonge properlie to the ſacramentes hauinge reſpect to the ende wherefore they were ordained of God.

BEholde in generall the pryncypall pointes which theſe twoo thinges haue in common. And followeth what they haue properlye by them ſelues. Fyrſt as the ſacraments be appertayninge and dependynge vpon thea Auguſt. 13. homil vpon S. Iohn. worde of God, and alſo be ordayned to ſeale that which is already in vs, that is to ſay the vnion and coniunctiō [Page] whyche wee haue alreadye by fayth in Ieſus ChriſteRoma. 4 it appeareth playne, lye that the true preachinge: of the worde, muſte ſymplye▪ proceede and goe before, and alſo there oughte to be an vnfaygned confeſſion of fayth, before the Sacramentes bee dewlye myniſtred: I vnderſtande of thoſe which be of age and dyſcreſſion: concernyng Baptiſme of younge Chyldren of the faythfull, there muſte bee a partycular reſpecte, of the whiche wee ſhall ſpeake hereafter. For as in all Churches well reformed if it happen to receyue a paynyme or infidel, hée oughtto be Cathechument, that is to ſaye, Diſcypline, and to make, confeſſion ofAl the Fathers make mention of this cuſtom. hys fayth before h [...] bee receyned, to Baptyſme, c Acts. 4. g. & n. c. whyche is a publyke and autentike ratificatiō of our Chriſtiantye. Therefore Saincte Paule eſpecially required that euerye one examyne himſelfe before he come to the table of our Lord 1. Cori. 1 [...]

[Page]Secondlye there is a dyfference betwene theſe twoo thinges (as it appeareth by that whyche hath béene ſayde before.) For the worde maye be mynyſtred wythout Sacramentes, Auguſt. in the queſtions vpon [...] • Leuiticall queſtion. but the Sacramentes can neuer bée lawefullye mynyſtred wythoute the worde: Auguſtine 13. homily vpon ſaint Iohn. as it maye bee that an inſtrument maye be of valewe withoute a ſeale, but the ſeale is vtterly vnprofytable, namely not called a ſeale if there be not a certayne inſtrumente to the whiche it maye bée put for a confyrmation.

Thyrdelye, for aſmuche as wythoute fayth we haue no parte wyth Ieſus Chriſte, and ſo conſequentlye wythout fayth we haue no part in the kingdome of heauen, Rom. 14. d Iohn. 3. d Hebre. 11. b for the preachinge of the worde is the onely ordinary meane wherwith the holye ghoſt is ſerued, to create in vs true faythe, as wee haue ſhewed here before according as ſainte Paule Roma. 10. c ſayth, that fayth commeth by hearynge.

[Page]Wherupon we conclude that the preachyng of the worde of God is the onely neceſſarye meane to ſaluation, for thoſe which be within age of diſcretion, except it pleaſe God to worke extraordynarilye in the harte of ſome one, and ſo hath not the vſe of the Sacramentes. But to bring for the fruite, true faythe muſt go before, as we haue declared Hebre. 11. b and he y• hath faith hath attayned to Ieſus Chriſte, and conſequentlye eternal life: Iohn. 6. c It foloweth neceſſarilye that firſt we muſt haue title and right to eternal life, before we can diſcerne rightlye the Actes. 4. g &. 8. g. &. 10 Sacramentes. But thoſe which haue fayth, and yet haue not the meanes to be partakers of the Sacramentes, ſhall not be depriued nor excluded from ſaluation. For the neceſſitie of the Sacramentes extended not ſo farre as to exclude thoſe out from eternall life which cannot enioye the vſe thereof, but thus farre to hym that deſpiſeth them, which no doubt is an act of infidelitie, & worthye of damnation, if he reknowledge [Page] not his fault. As S. Bernard hath very well declared, Bernarde in the. 77. epiſtle to Hugo S. Vic [...]or. Saying that it is not y• priuation or lacke of Baptiſme which damneth ſome: dut the contempt of it. Wherefore, we do content our ſelues with that order which is appointed in the ſcriptures, as is aforeſayd.

Now he ought not to be called a contemner of the Sacramentes, whiche hath not the meanes to communicate with thē according to y• rule of the ſcriptures eſtabliſhed in the Church of God.

Fourthly, for as much as the ſimple word preached, toucheth but one of our ſences, but the Sacramentes touche more as the ſighte and other corporall ſences, and alſo be diſtributed with expreſſe Ceremonies, and of greate ſignification: So it is eaſie to be perceiued how neceſſarye it is to vs, the vſe of the Sacramentes to encreaſe & entertayne our fayth S. Chry. 1 [...]. homely vpon S. Marke. which after a maner to ſaye touch our fynger and eye, and alreadye taſteth and féeleth in effect, the commoditie of that whiche wée looke for, as [Page] though we had it and poſſeſſed it alreadye, and therefore ſo farre is it from vs, [...]o diſpi [...]e the holye Sacraments, that on the contrary we proteſt that we cannot worthely as our duty is, extol and magnify the dignitye and lawfull vſe of the Sacraments.

36 Howe there is but two Sacramentes in the Chriſtian Church.

IN this maner and ſignificatiō we fynd but two Sacraments ordeined of God, for y• perpetuall vſe of all his Churche: as alſo S. Auguſtine Auguſt. 3. booke of Chriſtian doctrine. 100. qu [...]ſt., [...] S. Ambroſe, b did content them ſelues with two & no more. That is to ſay, the holy Baptiſme, which ſucceaded the Circumciſion, and the holye Supper which ſucceded the paſcall lambe. For in theſeS. Ambroſo in the tract. of Sacraments. two Sacramentes bee repreſented to vs our full and perfecte ſaluation, and in this reſpect ſucceded not onelye a part of the aunciente Sacramentes but all in general. For the plainer vnderſtanding hereof wee wyll ſpeake fyrſte of them [Page] generallye, and after of eche of them particullarly.

27. The foure pointes vvhiche be to be conſidered in the declaration of this matter.

THere be foure principall poynctes which we cōſidar in the ſacraments

The firſte is concerning the ſignes

The ſeconde that which is ſignified by them.

The thyrd the coniunctiō of the ſignes and the things ſingnified

The fourth touching the manar by the which they participate as well the ſignes as the thinges ſignified.

38. The firſt point is to vnderſtand what we doe meane by the name of ſigne, in this matter of Sacramentes, and wherefore the Lorde did choſe for ſignes the moſt vulgar and common thinges.

COncernyng that whyche we call ſigne, we mean not by that word a bare ſigne, naked and empty, as a thynge repreſented or paynted by a [Page] Paynter, or ſome other ſimple memorial, but we vnderſtand of ſignes which repreſenteth to vs moſte great and excellent thinges, declared effectuallie in the liuely word of God, as hereafter we ſhall declare. Alſo in theſe Sacraments bée offered ſpirituallie and veritablie thoſe thinges which be outwardlie repreſented by them. Moreouer, it is to be noted that we doo comprehende vnder the name of ſignes, not onely the materiall thinges of the Sacraments, as the water of Baptiſme, the breade and w [...] in the ſupper, but beſide the word ioyned with the ſignes (which declareth the wyll of God in vs, being preached and expounded plainlie) we vnderſtand furthermore by the name of ſygnes, the Ceremonies ordayned of God in all this myſterie, the which haue no leſſe ſignification then the materyall thinges, to th [...] which Ceremonies it is not lawfull for man to ioyne or put to any newe thinges, neither to diminiſh without ſacriledge: I ſpeake of thoſe [...] [Page] ſpirituall of theyr owne nature, but by the ordinance of Ieſus Chriſt. For water of his nature is made to waſh when we wyll wette vs with it. Breade and wyne is to nouriſhe the bodye beynge eaten & dronken. But in the Sacramentes theſe thinges haue another purpoſe clean contrary, as we ſhal ſay▪ hereafter We may vſe a ſimilitud for yt better vnderſtāding hereof. Take ware which is faſtened to a writing or publike inſtrument, and it differeth not from other Ware of it ſelfe, but onelye becauſe of the vſe to the which it is appointed, that is to ſaye, to ſerue for a teſtimonie that the inſtrument is effectuall and auaileable, the whiche it hath not of nature, but by the ordinaunce of man. But concernyng the Sacramentes they be ordeyned of God for a more excellent couenaunt.

40. From whence procedeth this alteration & the errour of thoſe which make a charme▪ or ſorcerie of the ſacramentall wordes.

[Page]THis mutacion then whereof wee ſpake chaungeth not the ſubſtance of the ſygnes neither of bread, water and wine, but onely the vſe of them, and is done by the holy ghoſt, according to the ordinance of the good wil of God which is teſtifyed to vs by that promiſe whereto the ſigne is ioyned, and not by the pronuntiation of wordes, after the maner of Sorcerers or charmers, but the promiſe is as the ſoule of the ſygne ſo accordingly the water, the bread and wine, become Sacramentes, that is to ſaye, verytable ſignes, of thoſe thinges which the worde promiſeth and which be repreſented by them.

42. The ſacraments be no ſacraments without the vſe of them.

FOr as muche as this mutation or chaunge is onely in the vſe thereof it foloweth alſo that before, or after thadminiſtratiō of the ſacraments it taketh no place, but onely during the action & the vſe to the which this chaunge or mutation tendeth.

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43. The ſecond point is of the thing ſignified in the Sacramentes.

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THe promyſes whereto the Sacramentes bee ioyned as Autentyke ſeales, tende to one onely Ieſus Chriſt. For G [...]la. 3 [...]. Cor. 10 it is he onelye which is declared to vs, and repreſented with all his goodnes & treaſours by the ſignes of ſacramentes, and by that word which is ioyned with it for to quicken and confirme ou [...] fayth, wherewith we doo embrace him, and to aduertiſe vs of our duety, a [...]well towarde him as towardes our neyghboures.

44. The thirde poynt is how Ieſus Chriſt is ioyned with the ſignes.

THe thing ſignified, that is to ſaye: Ieſus Chriſte with al his benefits is alwayes preſented [...]itably, and without any fraud on Gods pa [...]te, which is true in his premis, ſo that the ſigne and the thing ſignified be alwayes knyt together in this reſpect, that is to ſay. God offereth both the one & the other truly▪ & not by the vertue of woordes pronounced, [Page] (for it is for [...]ery to ſpeake ſo) nor by a naturall and local coniunction, for the body of Ieſus Chriſt is not a fantaſtical body, nor an inuiſible body which occupieth no place, nor by the holines of him which pronounceth the wordes ordayned of God, or miniſtreth the Sacramentes. (For the Sonne of man cannot make voyde the will of God) but by the vertue of the holye Ghoſte▪ which worketh, that notwithſtāding Ieſus Chriſt being as he is man corporallye in heauē abſent from vs, as the ſcripture witneſſeth, yet neuertheleſſe is preſented truly and verely to vs, ſo that our fayth do embrace him in ſpirit inwardlye, as the ſignes do repreſent to vs outwardly, lyſting vp our mindes into heauen, for to enioy and poſſeſſe him more effectually, and ioyne vs to him.

45. The diſtinction of ſignes and of the thing ſignified.

NOtwithſtanding ſuch coniunction, we confounde not the ſignes with the thing ſignified, nor aboliſh the [Page] ſubſtaunce of the ſignes, but make a diſtinction of that which is conioyned.

94. The maner to communicate aſwel the ſignes of the Sacramentes as the thing ſignifyed.

FOr aſmuch as the ſigne and the thing ſignified (as we haue ſaid) be ſo knyt and ioyned together & yet neuertheleſſe not confounded the one wt the other▪ but a diſtinction betweene thē, concerning y• exterior & outwarde ſigne it is receiued by a corporal & natural maner, aſwel of y• faithful as y• vnfaithful, but to diuers ends & purpoſes. For the faithful receiuinga Iere. 4 booke chap. 13 the thing ſignified wt the ſigne, do perceyue augmentation and encreaſe of theyr faith vnto ſaluation & eternal life. But the vnfaythfull not receyuing but the bare ſigne onely, receyue it to theyr condemnation: becauſe that refuſing the thing ſignifyed which is offered to them of God with the ſigne, they polute & diſhonor it, as much as in them is. Thus much concerning the communicating of the ſigne. But concerning the thing ſignifyed, [Page] which is Ieſus Chriſte with all his benefits and goodneſſe: We haue already declared, that the onely meane to cōmunicate with hym is by true fayth. And therfore he that bringeth not true fayth cannot receyue hym, but he that bryngeth fayth, receyueth him truelye & effectuallye, but not with teeth, nor by the bellye after a corporall manner but ſpirituallye by fayth Ciprianſermon of the ſupper of the Lord Auguſtine vpon Iohn 25. treatiſe Origen vp on Math. 11. ca. 15. embraſing that which God promiſeth vs by his worde, and offreth to vs by the exteriour ſigne, or to ſpeake yet more properly, in ioyenynge our ſelues more nerer then we were before vnto Ieſus Chriſt. Auguſtine ſermon of ſacramentes the. 2. fearie of Baſter. Proſpere in y• booke of ſentences Innocen. 3 booke. 3. cap. For the vertue and power of fayth is ſuche that in ſteade to brynge Ieſus Chriſte downe on earthe (whiche can not bee vntyl the daye that Iudgemente) it aſcended vp from the earthe into heauen, and there doeth knytte and incorporate vs with Ieſus Chriſte: whiche was the cauſe of the primatiue Church did ſinge ſurſum Corda, that is lyfte vpd Hillary. 8 booke to the Trintie. your hartes.

47. Application of all that is before ſaid of the facrament of Baptiſme.

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THe ſigne of Baptiſme in water, the ſubſtaunce of the ceremonies agréeing with the Scripture (to the which maye not bee added or diminiſhed without ſacriledge) bee theſe: the parſon is weat with water, and then the water tarieth a certain ſpace, before it be cleane dried or paſſed a way, and finallye the water vaniſheth and conſumeth.

The thing ſignified and verely repreſented, Actes. 22 Roma. 6 1. Cori. 6 Epheſ. 5 Titus. 3 1. Peter. 3 Galat 3 Colo. 2 is the aſperſion or ſprinkling of the death and paſſion of Ieſus Chriſt in remiſſion of all our ſins, & imputation of righteouſnes. Alſo by the exterior wetting with water is ſignified y• mortification & ſepulture or burying of our olde man, that is to ſaye of our natural corruption, dead & buried by the bertue of the death & burying of Ieſus Chriſt, is ſignified by this, that the perſon is wet, & continueth vnder the water, or the water vpon him a certain time. And [Page] finallye the generation of the new man with a certayne and ſure hope of the reſurrection of Ieſus Chriſt, is ſignifyed by this, that he which is Baptiſed, commeth out of the water clean purged and waſhed.

Beſyde this Baptiſme is an exteryour and ſolemne profeſſion of the Chriſtian religion by the which wee all doe bynde our ſelues to accept and take Ieſus Chriſte for our onelye Sauiour 1. Cor. 1 Epheſ. 4, and to lyue in brotherlye charitie, as beynge all together but one boddye baptyſed with one Baptiſme and by one ſpirit vnited and knit in him. The word Mark. 2 [...] Mark. [...]6 that is to ſay: the ordinaunce of Ieſus Chriſt ioyned with the promiſe ſincerely as God ſpake it, is this, to Baptiſe in the name of the father, the ſonne and the holy Ghoſt, whoſoeuer ſhall beléeue and be Baptiſed, ſhalbe ſaued.

The accorde and agreement of that ſygne is moſt proper and méete becauſe the water is the element moſt conuenient of all thyngs, to waſhe and putte [Page] away all bodily fyithyneſſe, and therfore is moſt mate to fygure and repreſent the blond of Ieſus Chriſt the ſonne of god, by the which onely the Church is made clean: 1. Pet. 2. d Moreouer one vniformity is appointed and common to al 1. Cor. 12 Epheſ. 4 and to one end and purpoſe, which declareth the concorde and charitye whiche wee ought to haue together.

The meane whereby this is communicated to vs, is ye holy ghoſt, Iohn. i 1. Cor. 12 fréely cō municated to the electe, who condiſcendynge to our infyrmitye, will be ſerued by a mortall mā ordained & appointed in the Churche for that ende Math▪ 28. Secondlye with the worde Epheſ. [...] truelye and intelligybly pronounced & expounded ſo that it may be vnderſtād & beleued. And for the third y• exterior oroutward ſigne with the ceremonies aforeſayd, yet neuertheles wtout cōmunicating his vertues to any of theſe inſtruments, but as S. Paule ſayth he that planteth and he that watereth is nothing, but GOD which geueth the encreaſe. 1. Cori. 3 Mark. 3 1. Peter. 3 ▪

[Page]The meanes of our parte is fayth, acording as fayeth S. Auguſtine Auguſtine vpon Iohn 80. homily.. The word maketh vs cleane, not being ſpoken or pronounced onely, but being beleued. Now this fayth commeth not of our ſelues, but is freelye geuen vs Epheſ. [...] Philip. [...] in dewe tyme, [...]o that we be of the number of the elected 2, Theſ. [...], the which ſecrete wee leaue to god to iudge. For it is he which knoweth thoſe that be his 2. Tim. [...]. Notwithſtanding we accepte all thoſe as faythfull which make exterior profeſſion, if it appeare not to vs the contrary, leauing the iudgemente of the Hypocrites to God, which ſhall reueale them, and iudge them in his good tyme, 1. Tim. [...] and pleaſure.

48. For what cauſes the younge children of the faythfull be baptiſed.

COncernynge younge Children, becauſe theyr fayth is vnknowne to vs, and we haue ſayde before, it is requiſite that they be partakers of the fruites of the ſacraments Actes. [...], and it is not [Page] very likely that they haue faith, becauſe they haue not the vſe of vnderſtanding, Deut. 1 Roma. 10 excepte God do worke in them extraordinarilye, the which appeareth not to vs, neuertheleſſe we ceaſe not to communicate to them Baptiſme.

Fyrſte, for as much as there is now the ſame cauſe in Baptiſme which was ſometyme in Circumciſion, which is called by S. Paule, the ſeale of ryghteouſneſſe which is by fayth Roma. 4: and alſo by expreſſe commaundement of God, the male children were marked the eyghte day Geneſ. 17.

Secondlye, there is a ſpeciall regard to be had to the infantes of the faythful. For although they haue not faith in effecte ſuche as thoſe haue that be of age, yet ſo it is, that they haue the ſeede and the ſpring, in vertue of the promiſe which was receyued and apprehended by theyr elders. For God promiſeth not vs onely to be our God, if we beleeue in him, but alſo y• he wil be the God of our ofſpring and ſeede, yea vnto the thouſand [Page] degrees Gene. 17 Exod. 20, that is to the laſt ende. Therfore ſayde S. Paule that the chyldren of the faythfull be ſanctified from their mothers wombe 1 Cori. 7. By what right or title then do they refuſe to geue them the marke and ratification of that thing which they haue and profeſſe alreadye? And if they alledge yet further, that although they come of faithfull elders or parents, it followeth not that they be of the number of the electe, and by conſequent that they be ſanctifyed. (For God hath not choſen al the children of Abraham and Iſaac Roma. 7.) The anſwer is eaſy to bee made, that it is true all thoſe bee not of the kingdome of God, which bee borne of Faythfull parents, but of good right we leaue this ſecret to God for to iudge, which onelye knoweth 2. Tim. 2 it, yet notwithſtanding we preſume iuſtly to be the children of God, all thoſe which bee iſſued and diſcended from faythfull Parents, according to the promyſe Gene. 17 1. Cori. 7. For as much as it appeareth not to vs the contrary. According to the ſame we [Page] baptiſe the younge children of the faithfull, as they haue vſed and done from the Apoſtels tyme in the Churche of god Origen▪ 5 booke vpon the epiſtle to the Rom., and we dout not but god by thys marke (ioyned with the prayers of the Church which is there aſſiſtant) doth ſeale the adoption and election in thoſe which he hath predeſtinate eternallye, whether they dye before they come to age of diſcretiō: or whether they liue to bringe forth the fruits of their faith, in due time and according to the meanes which god hath ordeyned:

49. Application of all that goeth before of the Sacrament of the Supper and the right vſe thereof.

THe ſignes of the ſacrament of the Supper be bread and wine. The ſubſtanciales ceremonies, accordinge to this holy worde (to the whiche no man hath anye more power to adde or diminiſhe, then to make new promiſes of newe Sacramentes) Math. 29 Mark. 14 Luke. 25 1. Cor. 11 be concerninge the minyſter, who repreſenting [Page] Ieſus Chriſt, after the rehearſinge and expounding the ordinaunce of the lord, with inuocation and publyke prayers, then to breake the bread and diſtribute to the people, and lykewyſe the cuppe. Alſo for thoſe which receyue the ſupper, with the miniſter particulerlye in hys office it is for them to take, eate, and drinke: and finallye altogether to render thankes with one hart and with one monthe.

The thing ſignified is the ſame which the doctrine preſenteth and declareth to vs ordinarily. And of Baptiſme likewyſe▪ that is to ſay, Ieſus Chriſt 1. Cor. 10 conceyued, borne, crucified, dead, buryed, ryſen, aſcended into heauen, to be made for vs the entrie and perfecte ſapience, righteouſnes, ſanctification and redemption. 1. Corin. 1 So thē we doubt not but according to the promiſe of our God, the verye body and the very blood of the Lord▪ that is to ſay Ieſus Chriſt himſelf, with all his goodnes and treaſures, is offered to vs verily and withoute fraude, to be [Page] receyued of vs inwardly in fayth, by the vertue of the holye Ghoſte, into euerlaſting life, euen as verely as is offered to our outwarde ſences the breade and the wyne, for our corporall ſuſtenaunces and lyfe, whiche for this cauſe is called the body and bloud of Ieſus Chriſt, that is to ſay, they be the very exterior ſignes and corporall markes, of that which the Lord offereth ſpirituallye on his parte, that is to ſay, of the very body and blood of Ieſus Chriſt: For it is an accuſtomable maner of ſpeaking in the matter of the Sacramentes, to geue to the ſigne the name of the thing ſignified by it. As it is ſayde, that the Cup is the new alyaunce Luke. 22 or couenaunt, that is to ſay: the marke and true ſigne of the new couenaunt, which is made by the ſheddyng of the precious bloode of Ieſus Chriſte. So is ſayd alſo that the Circumciſion is called the alliaunce Gene. 17, that is to ſaye the very ſigne and ratifycation of the alliaunce. Alſo the Lambe is the paſſage Math. 26 Mark. 14 Luke. 23, or paſſeouer. Item the ſtone in the Deſert [Page] was Chriſt 1. Cor 10, that is to ſay: verely repreſenting Chriſt. Alſo it is ſayd of S. Paul concerning this matter, 1. Cor. 10 that the breade is the communion of the bodye of Chriſte, that is to ſaye: the true ſigne or gage of the communion which we haue with Chriſt. And this expoſition is not forged by vs, but expreſſely and playnely obſerued by all the auncient Doctours of the Churche, as foloweth: in that the bread is broken, is repreſēted to our ſenſes the paſſion of our Lorde, which was broken with dolour and ſorrowes of death, and the iudgement of God in his bodye and ſoule for vs. In that it is diſtributed, and the cup lykewyſe to all the Communicantes, repreſenteth to our ſenſes, that Ieſus Chriſt him ſelfe with all his treaſures and benefites is geuen to vs of God the Father into eternall lyfe.

¶ Theſe places followyng be alledged by the Fathers, touching this expoſition.

[Page]Irene agaynſt the Valentians, Tertulian agaynſt Martion, Origine vpon the booke of numbers, hom. 16. Item vpon ſ. Mathew, 15, &, 26, chap. Item vpon the Leuit. homely. 7, [...], 9. Item againſt Celius, 8, booke. Cyprian, 6, epiſtle of the firſt booke, and the, 3▪ epiſtle of the ſecond booke. Item in the ſermon of the ſupper, Athanaſe vpō ſ. Mathew chap▪ 12. Ambroſe vpon the firſt to the Corin, and fourth booke of Sacramentes, Chapter, 4. Chriſoſtome vpon ſaynt Mathew in the perfecte worke, homely, 11. Vpon the, 2, Corint. hom. 27. Vpon the Pſalme. 22. Item in an epiſtle to Celarius, Auguſtine vpon the Pſalme, 8, &, 89. Item Auguſt. vpon the wordes of the Apoſtle ſeconde ſermon. Item in the ſermon made to the children, as Beda reciteth in his collection. Item, 3, booke of the Trinitie chap. 4, &, 10. Item agaynſt Faſtus, xx, booke, chap. xxi. Item of the citye of God. Item vpon the, 54. Pſalme. Item vpon, xxvi, homily vpon Saynt Iohn. Item vpon Saynt Iohn xxvii, treatiſe and, 6, chapter, and 30, treatiſe, xxi, chapter, xxv. Item vpon ſaint Iohn tract, xx, and▪ 30. Item againſt Adamantus chapter, xi [...]. Item, 3, booke of the doctrine of a chriſtian, chapter, 16. Item in the epiſtle to Boniface, and in the epiſtle to Dardanus, and in manye other places. Leo Pope in the Epiſtle wrytten to the clergie, and to the people of Conſtantinople. Cyrill vpon Saynt Iohn, 4, booke, chap. 14. Item in the Epiſtle to Calo [...]rius. Theodorete in the firſt and ſecond dialogue againſt the heretickes, touching the verye bodye of Ieſus Chriſte. Heſichius the twentye booke vpon the Le [...]iticus the eyght chapter▪ G [...]la [...]us agaynſt Eutiches. Bartram in the booke of the bodye and bloude of the Lord. 1. Corint. 11.

§

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In that we take and eate the breade and after drincke of the cuppe is a witnes of that which is interiorly done truly by the vertue and power of the holye ghoſt. For he can thorowe the bonde of faith, ioyne and binde thoſe things together which of themſelues be farre deuided a ſunder, concerning the diſtance of the places, that is to ſay, y• as verelye as we take and eate the bread and drink ye wine by a naturall maner, the which in continent after by digeſtiō turneth into our ſubſtance & nouriſhment of our corporal life: likewiſe as verily (although by a ſpiritul and celeſtial maner, & not with mouth & téeth) is Ieſus Chriſt him ſelfe which is now in heauen on ye right hande of his father, cōmunicated to vs, that we may be fleſh of his fleſhe, 1. Cor. 10 Ephe. 5 and bones of his bones, that is to ſaye, being knytte Iohn. 17 and incorporated with him by faythe, Coloſ. 2 oure ſoules and oure bodyes doth attaine to eternall life: yea euen whyleſt we be in this world his ſpirite doth ſanctifye and gouerne our bodyesq Iohn. 6 [Page] and ſoules, to dedicate and ſacrifice all our lyfe to his ſeruice Rom. 8., and to the charitie of our neyghbours for the loue of him. Finally, in that we take all of one breade and of one wyne corporallye and viſibly, ſo on the other parte ſpirituallye and inuiſibly by faith, we come al to participate & bee partakers of Ieſus Chriſt onelye, the ſame I ſay ſheweth to vs the bonde and knot whiche ought to bee betweene vs all, as the myſticall bodye of Ieſus Chriſt our heade, according to the publike and common proteſtation which we do make 1. Cor. 10. &. 12. b..

The conuenaunce & agréement of the thinges ſignified, with the ſignes & ceremonies, is very euident and plaine by this which we haue already ſayd: namelye that as one loafe Auguſtine in the ſer [...] of the [...]craments of the faythfull in the 2 [...]erye of [...]aſque. is made of manye graynes gathered and ioyned into one loafe or peece of breade, and lykewiſe the Wine being made of many grapes, declareth vnto vs the agréeing of the ſygnes with the ſignifycation, whereof wee haue ſpoken heretofore, that [Page] is to ſaye the knotte and vnyon whiche we haue with Ieſus Chriſt, and the mutuall charitye with all the faythfull in Ieſus Chriſt theyr head, the worde that is to ſaye the ordinaunce and promyſe of the Lorde, whereunto the ſignes doth ſende vs, bee ſuche as ſaint Paule hath expreſſlye touched 1. Cor. 11. togeather left to vs according to the Euangeliſts.

‘The Lorde Ieſus the ſame night in the whiche hee was betrayed tooke bread and when hae had geuen thankes, brake it and ſayde, take, eate, this is my bodye which is broken for you, do this in the remembraunce of me, & likewiſe he tooke the cuppe, after hee had ſupped, ſayinge. this cup is the newe alliaunce or Teſtament in my bloud, do this as ofte as ye drynke it, in the remembraunce of mee, for as ofte as ye eate this breade, and drinke of this cuppe, ye ſhall ſhewe foorth the Lords death tyll he come.’

The meanes to receyue Ieſus Chriſt (as wee haue ſayde afore) is fayth, Iohn. 5. f. &. 6. and therefore ſayde ſaincte Auguſtine, he [Page] that is not of the bodye of Chriſte, Proſper in his booke of ſentēces S. [...]ro. vpon Eſai 6 [...] c [...]. and on Iere. 4 booke. 22. [...] Auguſt [...]ne of the lyfe of God. 25. cap. 21. eateth not the bodye of Chriſte, and (as he ſayde in an other place,) the heretykes which be withoute the Churche, maye wel haue the ſacrament, but not y• benefyte of the ſacrament, from whence it foloweth▪ that a man muſt proue hymſelfe, according to the doctryne of the Apoſtle, 1. Cor. 11. f that is to ſaye, enter into our ſelues, to ſee if we haue ſuche ſorowe for our ſinnes as it appertaineth, and ſuche certaine and ſure truſt in our God accordinge to hys worde by Ieſus Chriſt our onely mediatour. And yet is not requyred ſuch a perfyte ſayth as no imperfection can bee founde, but ſuche a fayth as is true, and not fayned. In thoſe then that be ſuche, the vnyon and coniunction whiche they haue obtayned with Chriſte, by their faythe, is more and more confirmed, and ſealed by the holye ghoſt, in receyuing the ſignes and ſure ſeale of this coniunction and knot as it is ſayde, that ye circumciſion was in Abraham a ſeale of the righteouſnes [Page] of faith, Roma. 4▪ the other on the contrarie, in deſpyſing that which is offered to them, that is to ſaye, Ieſus Chriſte, and diſhonoring the ſignes and ceremonies inſtituted of the Lorde, bring themſelues culpable and guiltie of the bodye & bloude of Ieſus Chriſt, from the which continuallie more and more they recoyle and fall backwarde 1. Cor. 12.

The declaration of the death of Ieſus Chriſt, & conſequentlie of all that which he dyd for vs, with thankes geuing for the benefites receyued, and the examining and prouing of our ſelues, be of the ſubſtaunce of the ſupper, 1. Cori. 11 & therfore cā not be left out, nor peruerted or altered, without great ſacriledge. Wherevpon followeth that the Supper of the Lorde ought not to be communicated to thoſe which can not proue nor examine themſelues, becauſe they haue not the vſe of reaſon, as younge chyldren and ſuch lyke, 1. Cor. 11 nor to thoſe which haue not made profeſſion of theyr fayth, Actes. 8 or which be Iudged vnworthylie, that is to ſaye, [Page] excommunicated by the right iudgment of the Churche Math. 28 1. Cori. 5, the whiche ſhalbe ſpoken of hereafter.

50. The concluſion of the matter of the Sacramentes.

THeſe thinges conſidered, it foloweth that the ſacramentes be not onely ordayned, to offer to God geuing of thanks which alſo is called a ſacrifice and acceptable offring: but rather that we ſhoulde receiue of his grace and liberality, the which is more precious then heauen and earth, that is the confirmation of our faythe, and to be the nearer vnited, and ioyned to Ieſus Chriſte intoIohn. 14 & in manye other places. eternall life.

51. Wherefore the holye ghoſt is called the conſolator or comforter and to vvhat purpoſe and ende the afflictionsActes. 9 of the faithfull ſerueth.

FInally it is eaſy to perceue for what reaſon the holye ghoſte is called the comfortor a: Becauſe his office is to ioyne vs to Ieſus Chriſt by fayth Roma. 8 1. Cor. 1 Gala. 4, and he that hath Ieſus Chriſt hath all 1. Cor. 2, it [Page] foloweth that by him onelye our conſciences haue wherein to be ſo pacified, and ſo well contented and fullye ſatiſfyed, that namely we haue wherein to reioyce in our afflictions Roma. 5 Iames. 1, for as much as we knowe and be aſſured, that they come not to vs at aduenture, but bee ſente of hym, whoe hath reconciled vs vnto hymſelfe by Ieſus Chriſte, entreating vs in the fame wyſe that hee hath done hys owne Sonne Roma. 8, and ſo by lyttle and lyttle to learne vs to hate ſinne, and deſpyſe the worlde 1. Peter. 3, and moreouer by this meanes hee moueth vs to praye and call vnto him more earneſtlye Cori. 1 [...]. Roma. 8 and deuoutlye: and alſo chaſticeth vs in trying and prouing our fayth 1. Peter. 1, and in fine maketh vs a ſhewe or a marke for all the world to looke at, to declare how great is hys vertue and power in thoſe which he hath armed and ſtrengthened with his holye ſririte 2. Cori. 4 Colo. 1.

Of the Church. The fyft poynt.

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1. That there hath alvvaies beene and euer shall be a Church, out of the vvhich there is no ſaluation.

ALl thoſe thinges whereof we haue ſpoken to bee eſtabliſhed and performed by the goodneſſe of God, be in vayne, if there were not certaine people which felt and taſted of the fruict and commoditie hereof. But for as much as Ieſus Chriſt hath an eternall kingdome, 2. Sam. 7 Luke. 1 Pſa. 98 &. 110. he can neuer be without ſubiectes: it was meete then from the beginning of the world, that there ſhould be a church, that is to ſaye, a Congregation and aſſemble of people, ſuch as it hath pleaſed God to chuſe by his grace, ye which haue acknowledged and ſerued the true God according to his wyll, by the meanes of [Page] Ieſus Chriſt onely attayned by faith, as it hath bene amply declared. And wee muſt confeſſe moreouer, by the ſame meanes, that his Church and aſſemblye ſhal laſt for euer Pſal. 132 Ierem. 31 Math. 28, what ſoeuer aſſaults that all the Deuyls in hell can inuent or prepare againſt them Eſay 54 Math. 18, Finallye, it muſt be confeſſed neceſſarilye, that wythout Ieſus Chriſte there is no ſaluation. And whoſoeuer dieth, not being a member of this congregation and aſſembly, is excluded and locked out from Ieſus Chriſte, and from his ſaluation Ioel. 2. 3: For the vertue to ſaue, whiche is in Ieſus Chriſt, appertayneth not but to thoſe whiche acknowledge him for their God and onely ſauiour Iohn. 3 Galath. 3.

2. There can be but one true church

AS there is but one God Epheſ. 4 ▪ one faith, and one onelye Mediatour betwene God & man, euen Ieſus Chriſte 1. Tim. 2, heade of his Churche Eph. 14. [...] Cole. 1 1. Cori. 11: So lykewiſe there can be but one Churche.

3. VVherefore vve call the Churche catholyke.

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FOr as much as God hath ſpred forth his Goſpell, that is to ſaye, the preaching of ſaluation, whiche is the Scepter of his kyngdome, thorowe the vniuerſall worlde Pſalm. 2 Eſa. 54. 55 Mark. 16 Actes. 1 Coloſ. 1, and hath choſen of all nations ſuch as ſéemed good to him: For this cauſe there ought to bée confeſſed one catholike Church, that is to ſaye, a vniuerſal Church: Not that it comprehendeth al men generally (for the greateſt parte be not of it Math. 20) but becauſe thec Actes. 10 Apoc. 7 Math. 21 faithfull be diſperſed ouer all the earth, according as the Lord hath choſen them, not beyng reſtrayned to any certaine place, tyme nor nation.

4. In vvhat thyng lyeth the communion of ſainctes.

BEcauſe the churche hath but one onely Lord & ſoueraigne prince Ephe. 4. 3 Colo. 1, all the faithful in what place ſoeuer they be diſperſed, be conioyned & knyt together as ye burgeſies or inhabitants of one communaltie, [Page] being all partakers of y• ſame pryuiledges Roma▪ 1 [...] 1. Cor. 10 &. 12 Colo. 3 Pſal. 49: that is to ſay of the goods and treaſures of Ieſus Chriſt. who for this cauſe is called their head, as they be called the members of hym, for that hee only by his vertue vniting and ioyning them to himſelfe, doeth quicken them, iuſtifie them, and ſanctifye them Ephe. 4 Iohn. 17 Roma. 8 1. Cori. 1: wherfore none maye lawefully vſe thys title head of the Churche but hee onely. And beholde this is it that we call the communion or communaltye of ſayntes: For in the ſcripture this worde Sainte is attributed to all faithfull, lyuing yet in this worlde, for as much as they haue attained to Ieſus Chriſt by fayth, their onely righteouſnes and ſanctification.

5. The churche hath but one heade, that is to ſaye Ieſus Chriſte, to vvhome there needeth no lieu tenaunt.

IEſus Chriſt head of this Churche, for the reaſon which we haue ſayde wyll haue no companyon 1 Cori. 3 Epheſ. 4, as the wyſe woman in the ſcripture (to the whiche [Page] the Church is compared) hath but one Huſbande 1. Cori. 11 Roma. 7 Epheſ. 5, and one body hath but one heade. He hath no néede of any Succeſſor, (for he is God lyuing eternallie Roma. 6) nor any Vycar or Lieuetenaunt, for wée haue all hys wyll by wrytinge Iohn. 15 Actes▪ 20 2▪ Tim. 3. And moreouer being God, hée is euer preſent hym ſelfe in the myddeſt of hys Churche by his infinite power, neuer departing from it, as he him ſelfe hath promiſed Math▪ 28 Iohn. 14 ▪ which neyther Vycar nor Lieuetenaunt can doo. And in déede the blindeſt man in the world may ſee whether thoſe men hée toumbled and fallen beadlonge, which woulde robbe or depr [...]ue Ieſus Chriſte of this preheminence, where as in déede they haue ſcarce one lyttle [...]rner of the worlde to gouerne, in comparyſon of the whole worlde.

9. The commu [...]ion of the Saintes letteth nor hind [...]r [...]h not the diuerſity of offyces amonge the faythfull.

[Page]IEſus Chriſte gouerneth his Churche ſo by his holye ſpirite, that notwithſtandyng he vſeth men as inſtrumentes, for to plant and to water, as S. Paule ſpeaketh Colo. 3 1. Cor. 5.: moreouer, be diſtributeth his giftes and graces diuerlly, howe, when, and to whome ſeemeth good vnto him for the entertainment & gouernment of all the bodye of the church 1. Cor. 1 [...] whole ch [...]. bpheſ. 4, in the whiche he wylleth all thynges to be done by good order and pollicy 1. Cor. 14. It is not Gods pleaſure nor wyll that we ſhould accept all the members of y• church equal, in their charges and offices, and by this meanes brynge a confuſion into the houſe of God. But contrariwyſe one of the principall differences that we haue with oure aduerſaries, is we require that the eccleſiaſticall pollicie be eſtabliſhed and ſet vp agayne according to the woorde of God with the aduyſe and counſell of the auncient fathers, whiche haue left vs theyr Canons for teſtimonies of the conduction and gouernement which they held [Page] in theyr tyme: yet notwithſtanding all thinges to be ruled by the worde of God▪ and conſider dilligentlye what thinges are expedient to be reteyned or to be altered for the edifycation of the Church: For in matter of policye, euerye man knoweth well that all thynges bee not conuenient in all tymes nor in al places, marke I ſaye, this is it that wee haue alwayes required, and we yet earneſtly require it: But ſeing the negligence of manye, and the ſmall hope that we haue to bee prouided for in a generall or common conſent: force hath conſtrained certrine princes & Lordes, hauing knowen and ſeene the common diſorders, to prouide and ſette orders in theyr owne countreyes as we doe ſée. Now they doe not well that fyll the eares of Prynces, that we be ſedicious perſones and Heretickes, and that wee allowe no counſelles nor ordinaūces of the Church, which bee manifeſt ſlaunders and falſe rumours, as yee maye perceiue it ye will geue vs hearynge as appertayneth, [Page] and not to make our enterparties and enemyes Iudges of our owne cauſes.

7. The markes vvhereby vve maye diſcerne the falſe Churche from the true.

WE require fyrſte that there bee put a difference betweene the true Church and that whiche is not, although they borrowe this name: And alſo betwéene thoſe whiche bee in ſuche wiſe wythin the Churche, as they bee alſo of the Churche: and of thoſe whiche bee not of the Churche although, they bee in the Churche. For it is moſt certaine, that Sathan deſyreth and is buſied to worke ſo, that his Synagog bee eſteemed for the true Churche: and ſo longe as the Church ſtriueth here on earth, it is certayne and ſure that the chaffe ſhall bee medled amongſt the good grayne Math. 13. 1. Cor. 11., and the Cockle amonge the Wheate. Nowe to the ende that we bee not deceiued, if it be poſſible, theſe differences be to be vnderſtand. The marke of the true [Page] of God there we acknowledge to be the true Church of god, in what ſoeuer place it be, howe ſmall a number Matth. 18. Luke. 12. Luke. 10. 1. Cor. 1. Matth. 11. or lyttle apparance ſo ouer it hath before man.

8. Whiche be the true members of the Church.

THoſe be of the Churche which haue the marke of Chriſtians, that is to ſay faith Iohn. 8. &. 17. Iohn. 4. 1. Iohn. 4.. Thoſe haue faith whych receiue the only ſauioure Ieſus Chryſte as hath bin ſayde b. Flying from ſynne following righteouſnes, Iohn. 3. Roma. 16. Roma. 8 Gala. 5. that is to ſaye, whiche loue and feare only the true and eternall God, and their neyghbours, according to the word of God, without turning or ſwaruing eyther to the righte hande or to the lefte: Iohn. 1. & 2. and 3. not but that there are great infirmites in the moſt perfiteſt, 1. Iohn. 1. 1. Cor▪ 15. Philip. 3. and alſo there is greate dyfference betwene thoſe in whom ſinne reygneth fullye, and thoſe in whome there are yet but rem nantes of ſynne. Roma. 6. 2. Cor. 7. 1. Iohn. 3. Briefe, thoſe ſame be of the true Church in whom the ſpirit (whiche is the gifte of grace proper to the electe and not of nature) ſtriueth againſt [Page] the fleſhe, Roma. 7. and all the chap. Gala. 5. and whiche may ſaye with S. Paule, I doe the euill whiche I would not, Roma. 7. that is to ſay, to the which I giue no ſuche conſent. As thoſe doe whiche be not regenerated by the ſpirite of God. Beholde here thoſe which be of the true Churche, but as for the others, of what eſtate or degrée ſoeuer: they bée in the Churche, yea though they were Apoſtles of as good auctoritie as euer was Iudas, Iohn. 6. 1 Iohn. 1. yet bee they not of the churche. But aſſoone as God hath reuealed them, they oughte to be Iohn. 15. 1. Cor 5. 2. Theſſa 3 2. reiected and eſchued of all Chriſtians, ſo long as they be irreformable: for ſuche be not of the churche this day in effect, whiche may be or ſhall be to morrowe, or when it ſhall pleaſel 1. Cor. 2. God, who according to his eternall councell, hath diſpoſed the monethes and tymes, in the whiche he will call his elect to himſelfe. Matth. 20. 1. Cor. 7.

9 The markes or tokens of the Churche bée not alvvayes in one eſtate, and hovve it oughte to bee gouerned.

[Page]FUrthermore we knowe that the markes and tokens of the true churche be not always in one eſtate, nor they be not alwayes one concerning thēſelues. But God according to hys incomprehenſible wiſedome, in puniſhing the ingratitude of the worlde, ſometimes withdraweth and taketh from vs parte of his light, in ſuche wiſe, that ſometyme it ſéemeth that the Churche is at an ende or deſtroyed as we ſée it happened in Iſraell in the time that Chryſt came into this worlde. (For ſet the Iewes aparte, there was not one trace or ſteppe of the true markes of the Churche in the worlde. And as for Ieruſalem, what ignorance, what corruption of doctrine, what wyckedneſſe▪ was there when Ieſus Chryſte the true Meſſias, hadde no greater enimies than the blynde guides whyche conducted and taught the other? Matth. 15. Iohn. 1. Luke. 11. Eſay. 29. But yet the Lord doth neuer take awaye the whole foundation of his Churche, but alwayes hathe a certayne flocke,Matth. 28. ſomtime greater ſomtimec [...]. Kings. 19. ſmaller, as him ſelfe declared to Helias. [Page] Alſo we may ſée howe it is come to paſſe in our time, that there is no people in the worlde more abuſed, than thoſe whyche wold knit and tie the church to a certaine place, and to the ſucceſſion of thoſe, which they call byſhoppes, which in very déede be nothing leſſe, both by the word of God and by the auncient canons. Whereby it is eaſy to ſhew that from the hed of them al to the ſmalleſt, thei be excōmunicated & cut off from ye church, if they change not their life and māners. Nowe the duty of the childrē of god is not only to ſerue god, in what place ſoeuer they be, or whatſoeuer ruin or decay there be in the Church, but when it ſhall pleaſe God to eſtabliſhe and build vp again her ruines & decayes, eyther here or in any other place, not being bounde to anye people or Nation, whatſoeuer they bo: but when it pleaſeth him to ſet vp again his ſtandard, whiche is ye miniſtration of his holy word: ye duety I ſaye of ye children of God, is to ioyne themſelues to the true flocke, & ſeparate themſelues from thoſe which be not. Folowing [Page] the admonitions whiche the prophetsEſay. 49. &. 52 [...]. Iohn. 3. gaue, and alſo that the Lord ſayd, where the deade carkas is, thither wyll the Egles reſortMatth. 24..

10 Wherein conſiſteth the duetie and authoritie of the Churche generally.

THeſe things conſidered, we be come nowe to declare what is the power and auctoritie of the true Churche, to the whiche wée may aunſwere in one worde, that ſhée conſiſteth in the obedience whiche ſhe oweth to hir only ſpouſe Ieſus Chriſt, as to GOD, Luke. 1. [...]. [...]t. 1. and to giue order for the ſeruice of Ieſus Chryſt: conſidering that y• members be ordeyned for to ayde one an other.1. Cor. 14. Matth. 5. But this ought to bée yet more fully expounded. Wée wyll ſpeake in the fyrſt place of the auctoritie of the vniuerſall Church, and of the particular membres of the ſame, I ſpeake of thoſe whiche haue charge of the miniſtration.

11

11 Of the auctoritie of the Vniuerſall Councels, and firſt what is a vniuerſall Councell.

[Page]THe name of vniuerſall Church comprehendeth properlye the generall aſſemblie and congregation of all the faythfull togither. But for as much as the Lorde did ſeatter and deuyde them into dyuers partes, it was neceſſarye to vſe diſtinction of pariſhes and dioces, for to kéepe a certayne order. Moreouer it is not expedient nor yet poſſyble, that all thoſe which make profeſſion to be of the Church, ſhould be aſſembled togither one by one, when it ſhalbe requiſyte or nedefull to appoynt orders Acts. 14. Titus. [...]. 1. Cor. [...] ▪ concerning the whole body of the Churche. We call then the vniuerſall Churche, in this matter y• we haue to intreate of, an aſſembly wherto all the churches (as farforth as may be) be gathered or aſſembled togither: although it happen ſomtimes y• one man do appere in the name of one whole Churche or of one whole nation. When it ſhalbe expedient ſo to do Actes. 15. it muſt then be vnderſtād what is the power & autheritie of ſuche an aſſembly, which they call generall councell.

[...] Hovve far vve may differ from the councels.

[Page]

SOme there be yt contemne the councels of ye church as things of nothing: ſome other thynke, that all that commeth from the coūcels, ought to be receiued as the word of God without exception. But wée doo not agrée with the one nor the other. For wée doubt not but the lord is amongſt thoſe which be lawfully called in his name, as he hath promiſed, although they wer but two or thrée: Matth. 18. then much leſſe do we dout, but that he gouerneth with greater power in ye greater cō pany of his church which he gouerneth by his holy ſpirit. Acts. 15. And we knowe & be aſſured, that the truth of God is ſtedfaſtlier grounded thā vpon niē, 1. Cor. 2. 1. Theſſ. 2. whatſoeuer they be: for we al know not God as yet, but in a part. 1. Cor. 3. Moreouer experiēce ſheweth vs ſufficiently, howe eaſy it is to abuſe this title of councels, & namely what cōtrarietie there is amōg thē. Wherfore we conclude, y• a meane muſt be kepte whiche is neither to deſpiſe thē, nor yet to extol & ſet them vp aboue god, who only cānot erre. [Page] And ſaincte Auguſtine ſayth, the churche ought not to bee preferred before Ieſus Chriſt. For he iudgeth alwayes truely, but the eccleſiaſticall Iudges oftentimes may deceyue themſelues, & truly ſo they doo. For who condemned Ieſus Chriſte? A counſel lawfully aſſembled, if we conſyder the outewarde ſucceſſion and appearaunce. Who concluded, that thoſe whyche were baptyſed by Heretykes, ſhoulde bée rebaptyſed? A Councell of Affrica, where as was ſainct Cyprian. And to be briefe, if it ſhall be nedeful to conſyder the inconſtancie of the Iudgemente of the councels, I ſpeake namely of thoſe, whyche without controuerſye haue ben gathered in the name of God: It ſhall bée eaſye to declare, that ſuche haue but a weake ſtaye whiche haue no ſurer foundation. But yet wée maruell of thoſe whiche reproue and condemne vs as contemners of Councels, whiche neuertheleſſe, will kéepe themſelues no one iote of them. Witneſſe the councell of Baſile, which was aboliſhed by all the [Page] Popes following and others. Now to the ende that they may the better vnderſtande, whether oure ſayings be conformable to the truthe of God or not, ſée what we ſhall ſaye in this matter hereafter.

13. To vvhome it pertayneth to call a councell.

THe communaltie oughte to be aſſembled by order, and then by authoritye of ſome one elected among them, we doubte not but that it is the offyce of the magiſtrate, to giue order and prouide that the eccleſiaſticall eſtate maye bée well gouerned and ruled in peace, and to encreaſe therein. Timo. 2. Now yf the chiefe Magiſtrate bee a Chryſtian, by his authoritye ſuche aſſemblies ought to come togither, as it hathe euer beene practiſed in the Churche of God without contradiction, vntill ſuche tyme as the ambition of the Patriarkes, and eſpecially they of Rome, hathe reuerſed and ouerturned the whole order. Notwithſtandynge we confeſſe, that for lacke of [Page] Chriſtian Princes, or when they ſhallReade al the eccleſiaſtical hiſtory, and ye ſhal finde the Emperoure commaundeth & not pope [...] bulles to holde generall coūcel [...]. not do their dutie, then muſt the Paſtors which watche ouer the flocke, take héede to thoſe thyngs that be neceſſarie for the Churche, but in ſuche ſorte as all thinges maye be doone without ambition or diſorder, as wée ſée howe the Churche of Antioche hath practiſed, as it is written in the Actes of the Apoſtles.

14 Hovve thoſe oughte to be choſen, vvhiche the Churches doe ſende [...]o the councels.

WHen it was requiſite, that thyngs ſhoulde be doone extraordinaryly in a Generall aſſemblie, in the name of a whole Church or of a communaltie: as if it were néedefull to ſende one man or diuers, or many men, in the name of a whole pariſhe, Dioceſſe or nation. Although it were ſuppoſed, that thoſe perſons whyche had the ordinarie charges and offices in the Churche, were then the moſte méeteſt to deale with the affaires in councels, whiche was in that time when the offices were gyuen to ſuche [Page] perſons as were moſt méete, by a frée eccleſiaſticall election, whyche was then done with faſtyng and prayer. Yet neuertheleſſe, in thoſe dayes there was great choyſe, ſo that all the church with a common conſent had reſpect to chuſe men whyche were indewed with giftes and graces of the holy Ghoſt, as well in lyfe as in learning. As it appeareth in the hiſtory conteined in the Acts of the Apoſtles, concerning the firſt councell holden at Ieruſalem, where the Apoſtles were gathered together. Acts. 15. Muche more nowe when all is ouerturned, and in ſtead of Paſtours, they are Mummers or Maſkers, as all the worde may ſée. Nowe who that woulde chuſe and gather together into one heape and companye, all the fylthye and abhominable rabble of the worlde, let him aſſemble thoſe whiche they now call Prelates of the church, and he ſhall finde that from the greateſt to the leaſt, they bée all bounde by theyrThe forme of the oth is prynted. othe to maynteyne and vpholde the tyranny of him, againſt whom the counſell [Page] ſhoulde be aſſembled and gathered. And the whole rabble of them be entred into the Churche by brykes and ſymonie agaynſt the commaundement of God, Matth. [...]0 agaynſt the manacyng and threatninge of Sainct Peter, Acts. [...] ▪ agaynſt all the cuſtomes of the primatiue Churche, againſt all the auncient Cannons, decrées, and Councels, whereby all ſuche perſonnes be excommunicated, and throwen out of the Churche: then muche leſſe ought they to bée holden for Prelates and gouernoures of the Churche whyleſt there is ſuche diſorders. I ſaye, what folyſhneſſeBeſide the hiſtory eccleſiaſticall read the ſynodes and decrees. is it to all ſuche an aſſemblie, a godly or lawful Councel, where ſ [...]ant one can be founde whyche is a member of the true Churche of God? We ſay then to aſſemble a lawfull councell, thoſe oughte not whiche (be nothyng leſſe than that they be called) to enterpriſe anye thynge on theyr owne authoritie. But the Churches oughte to aſſemble together, wyth faſtyng and earneſt prayer, with a common conſent (where it may be ſuffered [Page] or at the leaſt with the beſte order that may be doone) euery churche to elect and appoynt thoſe which be known to be vnreprouable in their lyues, endued with the ſpirite of wyſedome and vnderſtanding, and other giftes méete and neceſſarie to ſuche an office, without reſpecte of croſſes, myters, double crownes, or any ſuche maſkings, vnder the which all the worlde may ſée what knowledge or gifts of the holy Ghoſt dwelleth.

15. Euery man ought to be heard in the councell. Prouyded that there be no confuſion.

FOr as muche as Hypocrites may deceyue a whole multitude, and alſo the Holy Ghoſt diſtributeth his giftes and graces, to whome hée ſéeth good, 1. Cor. 12. and oftentymes to thoſe whiche bee of leaſt eſtimation, 1. Cor. 1. 8. as it hapned to Hieremie, Ieremy. 11. and to Amos, Amos. 1. at that tyme when all the Prelates of the churche had conſpired againſt the truth of god, and as we ſée in our tyme the great works of God, whiche he dothe dayly by thoſely ſimple [Page] ones and moſte diſpyſed in the worlde: we ſaye that the aſſembly of a Councell ought to be ſo appointed to certaine perſons as hathe bin ſayde before: yet notwithſtandyng no man ought to be ſhut out or excluded, but all to be heard, for to knowe yf God woulde reueale anye thyng by hys mouth, without diſorder or confuſion, as it was practiſed in the firſte councell of Nyce. Nicephore in his hiſtory eccleſiaſticall, 8. boke 14. chapter. and [...]. boke 15. chapter

16. Who ought to preſede or be chiefe in the councell.

IF it bée néedefull to knowe who ought to preſede in thys aſſemblie, for togather the voyces, and to gouerne all the whole action of the councell. It is well knowen what order was ſet amonge the biſhoppes, at the firſt councell at Nyce, 6. Canon. 7. but it appeareth by the hiſtorye that at that tyme there was no certentie of this proheminence to prefede or be chiefe, but voluntarily the byſhoppe of Alexandria did preſede amonge the byſhoppes, as it appeareth by the actes of [Page] the firſt councell of Nice, and of the firſt and ſeconde Councell of Epheſus. And as concernyng the Biſhoppes of Rome, his Vicars had not out the fourth place in the Counſell of Nice. And where as he preſed in the Councell of Chalcedon, it was of fauoure. As it appeareth by the requeſt, which Leo biſhop of Rome made to Martion the Emperoure, and yet the ſucceſſour of Leo, ſ [...]yned not for the firſt place, in the fifth councel of Conſtantinople, agaynſte Menas Biſhop of the ſayde place. And alſo at the Prouinciall Councell of Carthage, Aurelius prefed without [...] contradi [...]ion. There beeing preſent the Vicares of the biſhop of Rome, who at the ſame councell was condemned of falſhoode, in the preſence of Sainct Auguſtine. But notwithſtandyng, Reaſon and Experience teacheth, that to giue this degree to one certayne place, without reſpect of the perſon, is a thyng of it ſelfe moſte vnreaſonable. Althoughe it were that the elections of the eccl [...]ſticall paſtours were done in [Page] ſuch order as appertayned. For as it ought to be he who is moſt méete as far forth as mā may iudge, ought to be preferred before al others, as we ſee y• in the generall counſell of Aquile, S. Ambroſe gouerned without any mencion making of the Biſhop of Rome. Who ſhall aſſure vs y• the greateſt townes hath alwaies ye beſt learned Paſtors although they had reſpect (in choſing them) to learning and godly life? If reaſon do not content vs, come to experience, yea, namely in a time far better without compariſon then this our tyme. Let them reade the Acts of the fowre firſt ſynodes, and they ſhall finde what diſorders be happened of ſuch Prelators of hye pontyficall ſ [...] ges, let them ioygne to it the falſeho [...] of Boniface the. xl. Biſhop of Rome, diſcouered & reuealed in the third counſell of Carthage, about the yeare of God. iiij. C xxi. where as was Saynct Auguſtyne, and ye ſhall ſée what credite the Biſhop of Rome had then in Affryca, euen he whiche ſayde he ought not to be iudged [Page] of man, and was iudged there and condemned.Reade the hyſtorie of the fowrth counſell of Carthage, not as it is falſified in Latin, but as it is in the Greeke text prynted at Paris. And yet it cannot be found that this patriarchall preſidence, the which at that tyme contented the Byſhoppe of Rome, dyd ſtretch ſo far as to haue auctoritie to demaunde the ſuffrages, and to haue concluſions, but onely to haue the firſte place amonge the Byſhoppes: where as at that tyme we fynde, that there was no certaine order kepte in the fyrſt Counſels. Alſo it appeareth by the Actes of the. iiii. vniuerſall counſels that the deputies for the Emperour demaū ded the voyce, and gouerned the action of the Counſels, the Emperours beingd Nicephore 13. booke 30. chapter. The actes of the counſel of Chalcedon. but laye men b▪ far was it from them to vſe that tirannye, which encreaſed and ſproonge vp by lyttle and lyttle after the deceaſe of Gregory the nynth. In fyne, we ſay that in the generall counſell (ſet aſyde all ambition, & take thoſe meanes which ſhalbe moſt eaſie to finde, among thoſe whiche ſeeke but the glorie of God onelye) thoſe ought to procéede and be chiefe, which ſhall be founde the moſte [Page] meeteſt without reſpect of ſea or trone. And concerning the diſtributions of the ſeates and rankes he which diſtributeth and appoynteth them, ſheweth ſufficiently with what ſpirit he is led.

17 How far extendeth the power of the Counſels, and why they be ordained in the Church.

BEhold here how the lawfull counſels ought to be aſſembled, without reſpect to any thing, ſaue onely to the honour of God, and the edification of the churches. As I do vnderſtand & haue learned by the holy ſcripture, and by reading of the moſte auncient eccleſiaſticall authors. Let vs come now to conſider how farre extendeth the authoritie of a Counſell lawfullye aſſembled. We ſaye that a Chriſtian counſell ſhall not be aſſembled, nor neuer ought to aſſemble, to make any newe article of our faith. And that for. ii. reaſons. The firſt is, becauſe it appertayneth to God onely to declare what and how daungerous it is to ſyn againſt him, and what [Page] is ſynne, and what is not. Brieflie, it is he onely which hath power ouer our cō ſcience, and vppon our fayth, ſo that no man can vſurpe his office, but hée wyll (after a maner to ſaye) driue God out of his ſeate Coloſ. 2. 1. Cor. [...]. Math. 15.. The ſecond is, that God▪ before the comming of Ieſus Chriſt, hath ſufficientlye inſtructed and erected his church by the Patriarkes. Firſt by viſions & other meanes as it pleaſed him, & after by Moyſes and by the Prophetes, Preachers & publiſhers of that doctrine whiche was geuen and alſo written by Moyſes: who Hebr. 1. Deute. 21. expreſſely forbiddeth to adde or diminiſh any thing Deut. 4. Eſai. 1.. Much leſſe then it is lawfull to alter or chaunge Hebr. 2. 1. Cor. 11. any thing. Finally, Ieſus Chriſte at his comming▪ hath fullye and perfectlye declared to vs the wyll of his Father, leauing out nothyng Iohn. 15. Hebr. 1.. Alſo aſcendyng from vs into heauen (concerning his corporall preſence) dyd geue his holye ſpirite in ſuch meaſure to his Apoſtles, and other godly perſonnes which were ſtyrred vp, that they dyd vnderſtande all [Page] trueth Iohn. 14., the whiche they haue preached and wrytten to the entent to put backe and preuent Sathan, that he ſhould not abuſe the world with his lyes ſo eaſelie. And in this dooing wée ſée howe warelie and dilligentlie the Apoſtles obſerued the ſame. Neither Acts. 20. Galath. 1. adding nor diminiſhing to the ſubſtaunce of the word of Ieſus Chriſte: who neuertheleſſe were the very organes, and as interpretours or ſpokes men (and after a manner to ſpeake) notaries of the holy ghoſt, which office was not geuen to their ſucceſſours who ought to content them ſelues with the foundation of the Prophetes and Apoſtles Galath. [...]. Ephe. 4.. For if the Apoſtles dyd not knowe all thoſe things which be required to ſaluation, who then hath knowenNote. amongeſt men? And howe can that bee true, which the Lorde hath expreſſelye declared and promiſed to the contrary Iohn. 14. d. &. 16. b.? And howe ſhould they haue bene ſaued? But if they had knowen, and had not publiſhed and declared it, they had not bene faithfull 2. Tim. 5. 1. Corin. 4.. If they had preached [Page] and had not written but halfe or a part, what aſſuraunce had there bene in their doctrine? And as S. Auguſtine ſpeaking of the Traditions whiche they call Apoſtolikes: If Ieſus Chriſt had kept backe any thing from vs, who coulde ſaye it is this, or that? Or if any ſhould ſay it, how could he proue it? we conclude then that it is open and manifeſt blaſphemye againſt the auctoritie of Ieſus Chriſt, the onely eſpouſe, Lord 1. Cor. 8. 2. Cor. 11. Ephe. 5., maiſter, and head of the Churche, againſt the Prophetes, and Apoſtles, againſt the worde of God and all the Auncient and faythfull Doctours. Briefe it is to reuerſe and ouerturne the foundation of the Churche, to eſtéeme and thinke that it were lawfull to men whatſoeuer they were, to put to or take from that doctrine, contayned in the holie ſcripture Gala. 1. 1. Cor. 1.. But here ye maye ſée what hath cauſed oftentimes y• faithfull to aſſemble and come together.

Firſt to maintaine the pure & ſyncere doctrine contained in the holy ſcripture, againſt the heretikes which would corrupt [Page] it. Alſo to render and geue an open teſtimonye of the healthfull doctrine of ſaluation, preached and written by the Apoſtles. Farre was it from them to aſſemble or congregate to adde to it any thing, in condemning it as vnperfect Actes.1 [...].. Brieflye, they dyd not aſſemble to ſtabliſhe and confirme the ſcriptures, the which be grounded and ſtabliſhed vpon the eternall trueth of God, and ſhal continue for euer: but for to confirme them ſelues by the ſcriptures againſt Satan and his adherentes. So then we beléeue the holy church, not as the foundation of the Scriptures 1. Corin. 3., but grounded vpon the doctrine of y• ſcriptures, which be pure and the onelye trueth Actes. 17. 1. Theſ. 5. 1. Iohn. 4., ſo that for this cauſe the Church is called by S. Paul, and with good right the pyller and ſtay of the trueth 1. Tim. 3.. And conſequētly we eſtéeme that aſſembly for a falſe church, which ſwarueth from this foūdation Galath. 1. Coloſ. 1., and for a whooriſhe Churche that which heareth the voyce of a ſtraunger, not being content with y• voyce of her ſpouſe Roma. 7. Iohn, 10. [Page] Secondlie, the faythfull be gathered together for to appoynt and ſet orders in the church, a [...] it is to be ſéen in the Actes of the auncient counſel. For of neceſſitie al things muſt be done in the Church of God by good order 7. Cor. 10. as S. Paule ſayde. But this may not be, but when neceſſities do happen. But of this let vs mark well the poyntes which folow.

18 The fyrſt poynt to conſider the caſe well, when or at what tyme they should ſet vp politike lawes in the Church.

FIrſt there ought to be put great difference betwene the doctrine of ſaluation, and thoſe things which they eſtabliſh onely for to kéepe the ciuill order required in the church. For the doctrine vnder the which alſo we doo comprehende the Sacraments, do teach the conſcience, & dependeth not vpon man, who is bounde to mayntaine it, vnder paine of damnation, without chaūging, putting to, or dyminiſhing any thing, in no manner of wiſe, as we haue declared [Page] heretofore: but the canonicall ordinaunces concerning the manner of doing, is all exterior and outwardlye, according to the cyrcumſtances of places, tymes and perſons: by reaſon whereof they can neyther be perpetuall nor vniuerſall without exception.

For ſuch order and faſhion maye be holden in one place, which can nor maye in no wyſe bee vſed in another place. Such thing alſo is good in one place, or in one time, which ſhoulde be vnprofitable or domageable in another. And for this cauſe there is often tymes contrariety among ye Canons, as it was néedefull to haue reſpect to thoſe which were expedient. For as much then as ſuch ordinaunces be mutable, and made by man, it followeth that they concerne not the conſcience, but in caſes of ſlaunder and dyſorder which ſhoulde bee a let or ſtoppe of the purpoſe for the whiche they were ſet vp, that is to ſaye, the edification and quietnes of the Church, as for example. It was agreed vpon [Page] in Ieruſalem by the Counſell where the Apoſtles were, that the onelye grace of God iuſtifieth vs by faith: againſt thoſe which woulde ioyne the Ceremonies of the lawe, with the Sacrifices of Ieſus Chriſte. And moreouer, fornication is forbidden Actes. 15.. Beholde a doctrine which was not newly ſet vp by the authoritie of the Counſell, but with good ryght approued by this aſſemble. For as much as it is the true doctrine reuealed to the worlde from the begynning, and confyrmed by all the preachynges and writinges of the Prophetes. Finally, it is ordained that the Gentiles ſhoulde abſtayne from eating the Sacrifices of Idolles, from bloud and beaſtes that bée ſuffocate or ſtrangled, I ſaye that this is an ordynaunce dyſtiucte from the other going before, the whiche partayneth not to the conſcience, nor to ſaluation ſimplye, but onelye to the exterior and outwarde lyfe, for to attayne an ende more excellent and perfecte, that is to ſaye, that the doctrine of ſaluation [Page] myght take place among the Iewes Acts. 15.. For if it had béene otherwyſe, the Apoſtles had béene contrary to them ſelues. For in the begynning they agréede and ſtayed vpon this, that grace onely iuſtifieth by fayth, without the woorkes of the lawe Acts. 15., and alſo they had béene contrarye to the doctrine of Ieſus Chriſt, which wytneſſeth and ſayth, that which entreth into the mouth, defileth not the man Mark. 15.: and Saint Paule which was in this Counſel, ſhould be contrary to him ſelfe Roma. 14. 1. Cor. 8. Coloſ. 3. For ſhortly after he wrote, that the kingdome of God was not in meate nor drinke, and that one mighte eate of al things, without making any difficultie for conſcience ſake. Such prohibitions be diue [...]liſhe doctrines 1. Tim. 4.: except they be vſed at lybertie, to the edification of their neyghbours. For auoyding ſlaunder Roma. 14. 1. Cor. 7. and. 10., let thoſe then which wyll not vnderſtande this dyfference, declare to vs wherefore they haue aboliſhed the Apoſtolycall ordinaunce, or whether they haue greater power thē the Apoſtles, or [Page] elſe whether they wyll geue place to the trueth of God, and ſtudye with vs to ſée that whiche maye ſerue to the glorie of God, in ſtéede to ſerue their owne auarice and ambition, in abuſing falſely the title and authority of the Church Coloſ. 1.

19 The ſeconde poynt which is to be conſidered in the eccleſiaſticall ordinaunces.

THE ſeconde poynt, for aſmuch as ſuch ordinaunces and ſtatutes be made to encreaſe the doctrine of ye Goſpell, let them be eſtabliſhed and ſet vp in ſuch wyſe, that not onelie there be no abuſe or kinde of ſuperſtition, but alſo ye man which of his nature is prompt & ready to turne the beſt thinges in the world into abuſe, ſhould not ſo eaſely abuſe them. And this muſt néeds be graū ted that for lacke of takinge good héede in the begynning to this poynt, hath bene the verie meanes to ſerue Satans turne for to abolyſhe and deſtroye the true ſeruice of God in his Churche: ſo that if néede were, we coulde ſhe we before [Page] [...]he eyes of all men, from tyme to time and point to point, from what originall & beginning Idolatry dyd ſpring and proceeded, which at this daye they call Gods ſeruice, and howe they haue degenerated from degrée to degrée, by the negligence of the Biſhops, and eſpecially by the faulte of thoſe which haue bene to quicke to bring thinges into the Church, without hauing reſpect to thoſe thinges which after dyd come to paſſe.

20 The thyrde conſideration that ought to be had in eccleſiaſticall ordinaunces.

THe thyrde poynte, for as muche as men bee ſo prompte and readye to loue their own inuentions, and to turns the true Religion into ſuperſtition, and alſo the time of the ſhadowes of the law is paſſed, and that God nowe wyll bee ſerued in ſpirite and trueth, and not in outwarde ceremonies Iohn. 4. Galath▪ [...]. Al the Epiſtle to▪ the Hebrues.: Therefore aboue all thinges ſpecial regard muſt be had that nothing bee brought into the Churche, but that which is profitable [Page] and alſo verye meete and neceſſarie. Wherefore concernyng this poynt wee doo content our ſelues with that ſtate which we know was ordained and vſed in the Churche in the tyme of the Apoſtles, and accept that for the moſte pure and moſt holy ſtate: although of a long tyme many traditions haue bene attributed to the Apoſtles, which they neuer thought▪ as Saynt Auguſtine well knew and confeſſed. But certainely the pureſt ſimplicitie is the beſt, and the more Ieſus Chriſt is plainly and ſimply declared, the more it is agreeable to his worde. So on the contrary, theſe other religions whiche feede the worlde with outwarde ſhewes and tryfles (and in deede if the Church of God had neede of ſo manye Ceremonies, wherefore haue they then aboliſhed thoſe of Moſes law, conſydering that they were inſtituted and commaunded by the mouth of God) doo they thinke it lawfull to make newe ceremonies and ſacramentes according to their owne deſyre, for to ſhadow and [Page] hide Ieſus Chriſt from vs againe? Such ceremonies then ought to bée abolyſhed as not only vnprofitable, but alſo cōdemned, being directly againſt y• inſtitution of Ieſus Chriſte, and him ſelfe witneſſeth IOhn. 4. Math. 15. Actes. 10.. And S. Paule lykewiſe after him Roma. 14. Coloſ. 1., and to be ſhorte it is at this daye moſt euidentlye perceyued & ſéene in the poore blinde and miſerable ſtate wherin y• moſt part of chriſtendome is now led. Wherefore Saint Auguſtine complayned of his tyme Epiſt. [...]8. ad [...]auua.. Which woulde haue ſpoke otherwyſe if he had ſéene thoſe thinges whiche were brought in afterwardes, yea and without any authority of the Churche, and ſuch as ſéemed good to them ſelues. But what ſhall then be ſayde of thoſe which be dyrectlye forged and inuented againſt God? And neuertheles, all paſſeth vnder the name of the Church, as though the Church aboliſhed or put awaye the worde of God, or all thoſe which call themſelues the Church were truely ſo in déede. If they wyll not beleeue vs in thys poynte without [Page] further declaration let them geue vs the bearing and we wyll declare it to them truly, or elſe let vs dye for it.

21 VVhat is to be aunſwered to thoſe which alledge councels againſt vs.

BEholde brefely the verie ende and marke whereunto the Councelles ought to haue regarde. But to conclude this matter, wee doo not reiecte the Councels, but take occaſion by this meanes to declare howe great enemies they be to the Counſell, which brag and vaunt them ſelues moſt of the counſels. Wee do not entende to eſtabliſh the authoritie of Counſels in ſuche wyſe, that our faith be grounded therupon. For S. Paule declareth that he woulde not enterpriſe this preheminence, which appertaineth to the only Lord and maiſter of the church Ieſus Chriſt 1. Cor. 7., but firſt we muſt conſyder what Counſels they alledge: Howe they haue bene conuocated and aſſembled: In what tyme, in what place, and who were the Iudges: To [Page] what ende and purpoſe. But principally the doctrine muſt be conſidered whether it be conformable to the woorde of God, and as it was heretofore in the Apoſtles time by the doctrine of Saint Paule, as S. Luke doth wytnes Actes. 17., and as Saint Paule him ſelfe ordayned 1. Theſ. 5.. In fyne we holde and agrée with the teſtimonye of the Church, ſo that it accordeth with the word of God, & that it be the true church and none otherwiſe. And as I haue oftē ſayde, ſo farre is it from vs to reiect the auncient counſels, that on the contrarie if wee had none other defence for our ſelues we hope to declare before GOD & the world, that there is no more greater and open enemyes to the Counſels, then thoſe whiche make the poore i [...]n [...] rants to beleeue, that they be the pillers of Chriſtendome, and for this cauſe do ma [...] and kéepe the world in ignoranc [...] and [...]yndnes [...].

22. Of particular Counſels as of nations o [...] prouinces.

[Page]THat which we haue ſaid hethert [...] of general or vniuerſal counſels, ought alſo to bee vnderſtande of particulars, as of one or many churches when neceſſitie requireth, to maintaine the doctrine of ſaluation with one common conſent and teſtimony againſt the heretikes, and to prouide for the preſeruation and ſtate of the eccleſiaſticall ordinaunces and diſcipline, as we may ſée of thoſe which were ordained in the primatiue Church, concerning the prouinciall ſynodes and counſels.

23 How many ſortes of ſpeciall gouernours there be in the church.

HAuing finiſhed the poynt of y• autoritie of the body of the Churche, it reſteth to ſee what is the duty & authority of ye principall mēbers therof, the which I thinke may be very wel deuided into .4. kindes: the one hath charge to teach, the other to diſtribute the eccleſiaſtical goodes, the other to gouerne the ſpyrituall affayres, which is the eccleſiaſticall [Page] ordinaunces and diſciplyne, the other to haue reſpecte as well to the publyke affayres of this lyfe, as generallye to mayntaine the tranquillitie of the whole Churche, with the power of the ſword. But thoſe which haue ſeparated themſelues (being called the Church or the cleargye) from thoſe which be called lay people, as though they were not members of the Churche (yea from the moſt noble) haue greatly erred, conſydering that Kings in the ſcripture are called the annointed of the Lorde, This is cō mon in all the bookes of the kings & Pſalmes. (as are all the faithfull Pſal. 105.) and S. Peter dyd vnderſtande by this worde clergie 1. Peter. 5. 1. Iohn. 2. (which is as much to ſay a porcion or heritage) all the whole Chuch of God.

24 The offyce of Apoſtles, Euangeliſtes▪ and Prophets in the primatiue Church.

COncernyng [...]ooſe whiche had the offyce of publyke teachyng in the Church, we fynde in the ſcripture but fyue degrees. Which are Apoſtles, [Page] Euangeliſtes, Prophetes, Paſtors, and Doctors 1. Cor. 12. Ephe. 4., which are all ſometimes generally called Byſhops, that is to ſaye, watchmē, or ouerſeers Actes. 20. Philip. 1., ſomtime Deacons, that is to ſay miniſters 1. Cor. 3. Coloſ. 1., ſomtime Preſbiter, that is to ſay Senator or Elder Acts. 20. 1. Peter. 5.. Nowe concerning the three fyrſt of theſe degrées, we are certainely perſwaded that they ſerued onelye at the begynning, when the Lorde eſtablyſhed the kyngdome of the newe allyaunce or couenaunt throughout the worlde. For the Apoſtles were ordayned immediatelye from Ieſus Chriſte, with equall charge among them Math. 18. Luke. 22. Acts. 20. Ciprian in the booke de ſimpl. prelatorū. Auguſtine homi [...]y. 50. S. Iohn. Gaſath. 1., but yet as principall conductors of the whole buylding, not beyng reſtrayned to any certayne Church or place, as they haue dreamed of Saint Peter, who by this meanes they haue made biſhop in ſtéede of Apoſtle. But being ſent to preach thorowe out y• worlde Acts. 1., according as the ſpirit of the Lord conducted & lead them as Actes. 16. the hiſtorie of the Actes of the Apoſtles declared. And not as theſe falle legendes, [Page] full not onely of folyes and lyes, but alſo of blaſphemies, wherwith Sathan hath ſtuffed and fylled the church, the Euangelyſtes were as coadiutors of the Apoſtles, whome they followed, as we ſée of Sylas, of Timothe, and of S. Luke, and others which ordinarelye accompanyed Saint Paule, and were ſent foorth and appointed by him, as the neceſſity of the churches dyd requyre. The Prophetes were reſtrained more to certaine places who had ſyngular giftes for to expound the ſecreetes of the ſcriptures, and ſometymes they had the gyfte to vnderſtande and reueale thinges to come, for to approue and confyrme by thoſe myracles, the doctrine of the Apoſtles in theſe firſt beginnings of the Church. Then remaineth nowe to declare of the paſtors and doctours, whoſe office is neceſſarie and perpetuall in the Church of God in ſuch meaſure as it pleaſeth God. We ſhall ſpeake of thoſe here particularly.

15 Of the offyce of paſtours and doctours.

[Page]THe charge and offyce of thoſe in generall, and namelie of paſtors, is to be diligent, & take he de to their doctrine Actes. 6. 1. Timo. 4 (vnder the which alſo we comprehend the ſacraments) & to praier vnder the which alſo we vnderſtand the bleſſing of mariages of the faithfull, accordyng to the auncient cuſtome of the Church: although often tymes the deacons haue ſupplied that office, of the adminiſtration of the ſacramentes 1. Cor. 1., and alſo that which concerneth mariages: al the which things Ieſus Chriſte dyd vnderſtande by byndinge and lowſynge, ſhutting and opening, and by the keyes of the kingdome of heauen Math. 17., which is a matter verye euyll vnderſtoode, & as yet much worſe practiſed. For aſmuch then as Heauen is propoſed and ſet open to vs as a perpetuall dwellyng place, and there is none other waye to go, nor other gate to enter in, then Ieſus Chriſte Iohn. 14. and. 10.: And for ſo muche as the onelye meanes to haue Ieſus Chriſte is fayth Colloſ▪ [...]., the which is created and preſerued [Page] in vs by the holy Ghoſt, thorow the preaching of the Goſpell Roma. 10. 1. Peter. 1., and the Sacramentes, as it hath bene ſayde heretofore Actes. 8. Roma. 4.: Behold then wherfore it is ſayd that the paſtours or doctours, to whome this worde and adminiſtration of ſacramentes is committed, haue the keye of the kingdome of heauen Math. 17.. Becauſe that by theyr preachings, the worlde may be brought to eternall life, hauing in their mouthes the word of reconciliation and trueth. Moreouer, becauſe that our ſinnes hold vs bound. And the preaching of the Goſpell annexed with the Sacramentes, [...] 2. Cor. 5. declareth to vs the delyuerance from ſinne, from death, and from the deuyll Actes. 26.. For this cauſe it is ſayde, that the Miniſters haue power to looſe and to bynde, with the authoritye of God. But here muſt be noted the poynts that foloweth.

26 The difference betweene Paſtors and Doctours.

[Page]THe fyrſt dyfference betwéene Paſtours and doctours, conſyſteth in this, that the doctours ought to expounde the ſcriptures ſymplie [...]. Cor. 2. & truly▪ for to haue the true vnderſtanding and ſence, and alſo to examine the Cathacuminie, that is to ſaye, thoſe which be yet learning the principles of Chriſtian religion. As Origen dyd in the Church of Alexandria. But the paſtors office extendeth yet further, which is to miniſter true doctrine by preaching for the neceſſitye of the Church, to teach, to reproue, to comfort, and exhort Actes. 6. Roma. 12. 1. Corin. 14. 1. Timo. 4 2. Timo. 4 Titus 1., accordyng as is requiſite, publikely and particularly, making common prayers and alſo watchinge daye and nyght ouer theyr flocke whiche they be charged with, to feede publykely [...] and particularlye Actes. 20. with the worde of lyfe.

27 The paſtours and doctours bee but inſtrumentes by the which God conducteth the miniſterie of his worde.

[Page]THe ſecond is, that neither of them dyrectly, doo eyther bynde or loſe, nor open nor ſhut the kingdome of heauen, for it appertaineth to god only which hath made our harts, to chaūge them Pſal. 501., and to drawe them Iohn. 6., it is hée onelye that geueth remiſſion of ſinnes Mark. 2. ▪ to ſaue and dampne bodye and ſoule Luke. 12.. But for as muche as hée is ſerued with men to declare his worde, and myniſter his Sacramentes 1. Cor. 4. 2. Cor. 5. who be as troonckes or conduites thorow whom he deſtilleth and powreth his grace, into the hartes of his electe: ſo it appeareth that this is the cauſe that ſo excellent tyttles and teſtymonies haue bene attrybuted to the faithfull miniſters of the Goſpell Iohn. 20. Actes. 26. Math. 5.. Chriſte him ſelfe ſayth: He that deſpiſeth you deſpiſeth me Luke. 10. hauing reſpect to him that worketh in them and by them. 1. Cor. 15. Galath. 2. 2. Cor. 3.. As for the miniſters being conſidered a parte by them ſelues, it muſt come to this which Saint Paule ſayde 1. Cor. 3.: he that planteth & he that watereth, is nothing, but God which geueth the encreaſe, ther [Page] muſt alſo be a reſpect that the Miniſters of God ve not deſpiſed: and on the contrary not to extol them into Gods place nor ſet them in his ſteede, as men do often times. Yea euen thoſe which be nothynge leſſe then the Miniſters of God, how ſhall we do then? Let vs follow S. Paule, who in ſpeaking of Paſtors and doctors ſaide: let euery one ſo eſtéeme of vs as the miniſters of Ieſus Chriſt, and diſtributers of the ſecretes of God 1. Cor. 4..

28 The marckes and tokens of falſe doctours and paſtours.

THe thyrde poynte lyeth in thys which S. Paule ioyneth in y• ſame text, the whiche is required alſo on the Miniſters parte, that euerie of them be found faithfull 1. Cor. 4.. Now we accoumpt not them for faithfull, and ſo by conſequent worthye of the honour due to the miniſters Roma. 6. Galath. 5. 1. Iohn. 1. 1. Tim. 5., nor yet to be accepted as miniſters Philip. 3. 1. Timo. 6., which haue not receyued ye office and charge of the Lord, that is to ſay thoſe which haue bene thruſte in without conſent, as is appoynted by the [Page] Church. And namely when the Lord geueth this grace in the worlde, that there is a Churche erected, (excepte God doth ſtur vp ſome one or two extraordinaryly, as he hath alwayes done when it ſéemeth good to him). For howe ſhall they preache ſayth Saynt Paule, if they bée not ſente Roma. 10. Ierem. 2. 3.? And to ſaye trueth what earthly Prince is there that woulde allowe thoſe thinges within his Realme, which bee done without his commaundement?

Wherefore we doo exhort all faithfull to take dillygent heede and beware of thoſe whiche contempne the ordynarie meanes of a lawfull and godly election, which importeth a true and free examination of manners, learning, and doctrine without ambition or wicked meanes, whenſoeuer it ſhal pleaſe God to erect his order in any place of the world. For when this order by gods iuſt iudgemēt cānot be kept, it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church.

[Page]Alſo all extraordinarie vocations ought to be ſuſpected, and in no wyſe to be admitted, when God hath opened the waye to ordinarie meanes, except there appeare euident and manifeſt cauſes. Alſo theſe be falſe paſtors which be not able or méete to execute the offyce and charge 1. Tim. 3. Titus. 1.. Item all ſuch as be defamed, and ſlaunderous perſons. Item thoſe which execute not their offyce and duty, for hée is no Paſtor that feedeth not his flocke. Item thoſe which excéede their commiſſion, that is to ſay, which expoūd not faythfully the worde of God, eyther chaunging, putting to, or diminiſhing Galath. 1. 1. Cor. 4., but declare their owne fantaſies or other mennes traditions in ſteede of the worde of God: all ſuch perſons I ſaye be holden and declared namely by the auncient canons for falſe paſtors and miniſters of Sathan, and not of God. Wherfore all that euer they can ſay or do contrary to this order, is in vayne and fryuelous before God, although they had fiftie crownes vpon their heads, and as [Page] many Buls: Pſal. 110. Iohn. 9. Acts. 4. 1. [...]or. 4. [...]a [...]. 6. for the power to bynde & loſe, to open and ſhut, is appoynted & lymitted to the miſterie of the worde Math. 28. of God, and pertayneth not to thoſe which holde the place of Lordly Paſtors, but to thoſe which be true godly Paſtors. And if Magiſtrates in ſtéede to chaſtice ſuch, doo maintayne them, it foloweth y• God doth not allowe them nor theyr deedes, but reproueth them.

29 Of degrees which ought to bee among Miniſters of the word, accordyng as they be diſſeuered by companies.

IN all companies it is certayne that there muſt be an order▪ as we ſée there was among the Apoſtles in Ieruſalem, where S. Peter Actes. 1. and other place. had the voyce fréely & wyllingly. But this eſtablyſheth not a preheminence of a ſtate or dignitie, for it was but for a certayne order and tyme as was expedient, and it was in ſuche wyſe that Saynt Peter muſt render accoumpt to the Church of his voyage, after he was burdened to [Page] haue miſuſed him ſelf Acts. 11., and alſo ſuffred him ſelfe to bée reproued by S. Paule at Antioch Galath. 2. ▪ For to conclude we confeſſe y• ther muſt be a diſtinctiō among paſtors & doctors the more orderly to aſſēble together whē néede ſhall require & to kéepe a decent order, y• one procéede & be chéefe among thē who was called in the beginning by the Gréekes proeſtio, y• is to ſay preſident as Iuſtine witneſſeth Iuſtine in the apologetique.. Now we call him in France Doien, & in ſome places ſuperintendēt. And although we be not ignorant how often the auncient church hath eſtabliſhed degrées among ye biſhops, in thinking to do wel, neuertheles, conſidering the horryble tiranny & cōfuſion which by this meanes is ſprong vp in the church of God, we content our ſelues with the cuſtome of the Apoſtles which was to choſe thoſe which ſhoulde cōduct their affaires, y• were moſt godlie and meete, according as it was requiſit▪ whoſe power extēded no further nor longer time, thē the conſent of aſſemble dyd import, much leſſe then had hee power to [Page] do any thing on his own head or authority, or to alledge that he could not erre: as it playnlie appeareth in the election of S. Mathias Acts. 1., in the election of the Deacons Actes. 6., in that S. Peter and Saynt Iohn bee ſent to Samaria by the other Apoſtles Acts. 8., and in that which was ſayd and done in the counſell of Ieruſalem Actes. 15. ▪ and in Antioche Actes. 11. and▪ 14., and by Saint Paule in many places The Epiſtles to Timothe and Titus..

54 The ſecōd degree of eccleſiaſtical offices which is the office of deacōs, & the diſtribution of the goods of the church.

THe ſecōd place of eccleſiaſtical offices lyeth in the miniſtration & the diſtribution of eccleſiaſtical goods, wherof the Apoſtles dyſcharged them ſelues wyth their good wylles, for that they could not beare ſo great a burden. Far▪ vnlike we [...] they to thoſe which at this day call them ſelues men of the Church a. Firſt in the church of Ieruſalem were elected 7. perſons ful of the holy ghoſt, & of wiſdome▪ & of lyfe approued by ſufficient teſtimony, which were called Deacons, that i [...] [Page] to ſaye Miniſters, although this name oftentimes extendeth further Roma. 17. and many other places., this order enſewed, & continued as all the auncient eccleſiaſticall Hiſtories declareth. Alſo it appereth by the auncient canons that the eccleſiaſticall goods were deuyded into fowre partes The. iiij. counſell or ſynode holden at rome anno. 330. Item in the 3. Epiſtle do ſimplicitate Epiſ. Rom. an. 447., whereof one was diſtributed to clarkes, that is to ſay to thoſe which were noriſhed and maintained with the conſent of their parents for to ſerue afterwardes in the Church according as they ſhoulde be found apte and meete, and alſo thoſe which ſerued preſently, yea which ſerued in effect and not onely in name, for the workeman is worthy of his hyre 1. Corin. 9. Deute. 21. Math. 10., and on the contrary, he that trauelleth not, is not worthy to eate 1. Theſ. 3., wherein neuertheles this meane was kept, that they reſpected to that which was neceſſary. So farre, that thoſe which might bee mayntayned and kept of the goods of their Parentes, and yet neuertheleſſe, tooke the goods of the Churche, were reproued 1. Timo. 5., yea as ſacrilegers C. clericos 1. q 2.

[Page]The ſeconde parte of the fowre, was dyſtributed to the poore, the thyrde employed to maintaine the buyldinges, and ſuch other eccleſiaſticall neceſſities▪ Yet neuertheleſſe, all the ornaments of the Temples (in the which as yet they kept a meaſure and meane order) was employed for the poore in tyme of neceſſyties, The Epiſtle to Nepotian. although S. Ierome complained of his tyme, and Saynte Ambroſe A booke of offices. 28. chapter. alſo, that they were to much geuen euen then to ſuch exceſſe and pompes, rather lyke Painims then Chriſtians. The fowrth parte was aſſigned to the Byſhop Canon apoſtolike. 30., net for to diſpoſe at his appetite or pleaſure (the whiche coulde not be done without great ſacrilege and euident contrarietie of al that which is ordained and limited by the counſel of Carthage the fourth Canon. 15. 17. 20. 31.) but for his neceſſarie charges, & to comforte the priſoners Canon apoſtolike. &. c ſacrotum 12. q. a, and to receiue and relieue the poore ſtraungers 1. Tim. 3. Titus. 1., as recyteth Gelaſius C. Preſ [...] um. 16. q. 3, & S. Ierom Epiſtle to Nepotian. declareth it plainely. The offices to receiue and to diſtribute & other ſuche lyke were geuen [Page] to the Deacons, which neuertheles rendredReade the Epiſtle of Pope Clement▪ which they ſaye was wrytten to ſaynt Iames, but it is a falſe tytle. a count to the paſtors, and eſpecially to the Byſhop, as it appeareth by the canons, which they call apoſtoliques Canon. 15. and. 41., in ſuch ſorte that it was not permytted neither to Deacons, nor to Biſhops, to diſtribute or employ any thing without conſent the one of the other, as it appeareth by the counſell of Antioch Canon. 24. and. 25.. Afterwardes becauſe of the difficultie of the great charge they ioygned to them ſubdeacons as coadiutors of the Deacons, there where it was expedient. And alſo archdeacons to gouerne althings in good order, one or many according as néede required, of the which Saint Hierome Epiſt. 10. Nepotian, and Saint Gregory Epiſtle. 10. of the fyrſt booke. maketh mencion. Alſo there was appoynted to the ſubdeacons certaine Wyddowes whiche were entertained to kéepe and gouerne the ſicke, & for other neceſſyties of the poore, wherein the miniſterie of Women is more handſome and méete then of men. The ſame is ſpoken of in Saynt Luke, Actes. 6. and in Saynte Paule 1. Tim. 5., where it [Page] was ordayned that no wydowe ſhoulde bee appoynted vnder. lx. yeares and alſo to haue good teſtimony of her chaſte lyfe and conuerſation.

31 Of the fowre orders which they call minores ordines.

BEſyde thys amonge the olde wryters, there is mencyon of three degrees, whiche afterwarde were called Minores ordines, although ſome count of fowre, and other count more. There was alſo Porters, or Vſſhers, which were called Oſtiarii, who kept at the gates of the Churche to open and to ſhutte, eſpeciallye becauſe of the Cathacumines, the excommunicated, and the penytentes whiche were not permytted to be preſent at the myniſtration of the Sacramentes Canon. 9. the fowrth counſell of Carthage.. There were thoſe alſo which followed the Paſtour ordynarylye, as well to doo hym reuerence and honour, as to be wytneſſes of thoſe thynges whiche hee dyd or ſayde, and [Page] alſo to acquaynt and make them ſelues knowen to the church, and alſo to learne to knowe and exerciſe their offyces, and thoſe they called Acolites, that is to ſay, following, and alſo they dyd vſe to ſet them to other ſmall affayres néedeful in the aſſemblie Canon. 6. the aforeſayde.. Moreouer there were thoſe which they called Lectors who dyd reade openly the textes of the ſcripture which the paſtour or doctour afterward expounded in the Church Canon. 7. the ſame counſell., they ioygned to them Exorciſtes, that is to ſay, coniurers, the which office as I think is now ceaſed, or at the leaſt ought to ceaſe in the Churche with the gyft of myracles, which was not but for a time, for to confyrme and ſtablyſhe the veritye of the word of God, newly declared and reuealed to the world, they ſerued for all thoſe ſmall affaires, which concerne the eccleſiaſticall ſeruice. To trye and proue by lytle and lytle thoſe whome they myght afterwardes appoint to offyces of greater importaunce. And whenſoeuer good orders ſhall be ſet vp and appoynted in [Page] the Church, for ſuch or ſo good purpoſes, wée wyll not gaynſaye or refuſe them: prouided that they haue reſpecte to that which is neceſſary to edification.

32 The thirde degree of eccleſiaſticall offyces whiche is the Iuriſdiction and offyce of the elders.

THe thyrde eſtate of eccleſiaſticall offices lieth in the ſpiritual iuriſdiction, ye which was committed to thoſe, who were called in the wryttinges of the Apoſtles & auncient Doctours both counſels, and canons, partycullarly preſbiter, that is to ſay, Senior or Elder, which alſo ſomtimes be called gouernours by ſaint Paule 1. Cor. 12. Roma. 12., and were choſen not onelye by the clargye, but by all the body of the Churche, as it appeareth euidently by the complaynt whiche ſaint Ambroſe S. Ambro [...]e in the fyrſt Epiſt. 5. c. to Timothe. 5. Epiſtle. 2 booke. epiſtle, item 10. 14. 15. & other following the. 3. booke. made, that euen in his tyme certayne perſons tooke vpon themſelues this offyce. And by that which S. Cyprian c hath wrytten, wherein it is eaſye to gather, that the Byſhoppe proſeded and was chiefe in this companye, [Page] not for to rule and raygne ouer them, but to doo nothyng without the aduyſe of the Church. Now this iuriſdiction lyeth not in worldlie & temporal thinges, but altogether in thoſe thinges whiche concerneth the conſcience. So that it is fully diſtinde from the offyce of a cyuill magiſtrate, according as the lord Chriſt not only ſaid to his Apoſtles, but practiſed Luke. 12. Iohn. 18. Acts. 6., and S. Paule after him 1. Cor. 10.. True it is that in the tyme when there were no magiſtrates, which made profeſſion or vowed openly to be Chriſtians, ſ. Paule would that for to eſchew ſlaunders and offences, the faythfull ſhould decyde and ende all controuerſies among themſelues when neede required, but this was but for a certaine tyme. And ſurely asf▪ 1. Cor. 6. I thinke ſuch perſons were but as arbitrers, choſen by the parties, or at the leaſt was an offyce diſtincte from thoſe which we ſpake of. Alſo it is certayne that euen vnder Chriſtian Emperours the good Byſhoppes haue beene maruelouſlie letted and troubled, about the ending [Page] of controuerſies, but it was more for to appoynt and agree the partyes by amiable and friendlye abytrement, then to meddell the ſpyrituall Iuriſdiction with the temporall. And Saint Auguſtine ſheweth plainely in many places, how it gréeued him for that he was conſtrayned to employe, and beſtowe ſo much tyme for the importunitie of the people. All Byſhoppes haue not ſo done, but rather haue deſyred nothing more, then to ſerue theyr ambition vnder the ſhadowe of holynes, whereof it came to paſſe that the Emperours haue graunted to them more in this caſe then was needefull or appertayned to them, or the profyte of the Churche required.

33 To what purpoſe or ende ſerueth the eccleſiaſticall iuriſdiction and which be the partes therof.

[Page]THe cauſe and purpoſe of the eccleſiaſticall, iuriſdiction tendeth to one ende, that is to ſaye, that all the body of the Church in generall, and euery member of the ſame in particular, bee p [...]eſor [...]ed and entertained in doctrine and wel doing according to the wyll and word of God. Now the continuance hereof conſiſteth in good lawes, and in the good obſeruation of the ſame. And that ye lawes eyther be made, touching the doctrine of ſaluation generally, that is to wéete, concerning their duetie which they owe to God and their neyghbours, or concerning the regiment or manner of doing, which euerye one ought to kéepe in his charge or office. It followeth then that this iuriſoiction ought to be deuided into two principall partes. The firſt is concerning the authoritie to ordayne & appoint thoſe thinges whiche concerne as well doctrine and manners, as the regiment which euery one ought to kéepe in his degrée. The ſecond in the puniſhing of thoſe which offend, in the obſeruation [Page] of any of theſe two things, But concerning the firſt parte, which lyeth in the power to decrée or ordayne, we haue alreadye declared here aboue, that God hath receyued to him ſelfe, fully and entirelye to preſeribe lawes pertayning to the conſcience, for vs to walke in them vprightly before God and man. Wherfore there reſteth no more but the other part, which concerneth the diſcipline and regimēt which is required, that all thinges be done by good order, as we haue treated amply in ſpeaking of the authority of the body of the Church.

34 VVhat is the office of the Elders in the Church.

IT is the office of the Elders principally to watche, that the Church whiche is committed to them, begouerned by good order, according to the rule of the Goſpel, and that the eccleſiaſticall lawes and ordinaunces, eyther vniuerſall or particular, be mayntained and executed dilygentlye, accordinge to [Page] their charge. And if there ſhall happen any new inconuenience, their duty is to prouide therefore by newe ordinaunces & iniunctions conformable to the Chriſtian religion & charitie: Without burdening of mens conſcience, neyther to charge the Churche with a multitude of lawes, nor brynging in ſuperſtition according to that which hath beene ſayde herebefore, where it ſpeaketh of coūſels, eyther to be done by thēſelues, or to take the aduiſe and counſel of other churches, and the ſayd lawes and ordinances to be incontinent allowed & auctoriſed by the magiſtrate, if ſo be that he be a Chriſtiā. And for this cauſe in all the prymatiue Churche they haue beene accuſtomed to holde prouinciall ſynodes twiſe a yeare. It is their office lykewiſe when any peryl or daūger doth happen among them, to appoynt prayers & faſting extraordinarilye, & to practiſe & vſe them in theyr churches, when any ſuch chaūces do happen with the conſent of ye Chriſtian magiſtrate if there be any: ſo that the godly [Page] orders of the church may be maintained wt diſcipline. And aboue al things let the word of god be diligētly & ſincerely preached, wt the ſacraments truly miniſtred, ye eccleſiaſtical goods wel gouerned, & althings wel ordred. Their duty is alſo to elect men méete for the ſame: I ſay elect, for it cānot be found that euer ther was any other lawful, eccleſiaſtical vocation in the Chriſtian Churche, ſynce it was brought into any good order of gouernement, but by the way of ellection, except God called any extraordinarily, without ordinary meanes. Now concerning the election that it may be lawful, behold the pointes which we conſider therin. Firſt who ought to bee electours, what perſons ought to be elected, and howe they ought to elect, and howe to confirme the election.

35 How the eccleſiaſticall elections ought to be.

FOr the fyrſte poyncte, wée neyther fynde it a cuſtome nor yet [Page] reaſonable in the Churche of God, that be which ſhoulde ſerue a Churche, already erected, can bee elected without the good wyll of the ſame Actes. 14.. Yet neuertheles according to the places and the conditions of the people, it is requiſyte that the eccleſiaſticall gouernours haue fyrſt a reſpect to thoſe and appoynt moſt méeteſt, & then to aduertyſe the people who oftentymes the greateſt parte be ignoraunt who are méeteſt for them Acts. 1.. And in the primatyue Churche it happened ſometyme that good Byſhoppes haue named thoſe which they deſyred to haue for theyr ſucceſſors, but it was without reſpecte of their owne priuate or partycular affections. And this nomination was none otherwyſe then a declaration of theyr opinyon, which incontinent after was conſydered and examyned by the whole Church Reade the actes of the counſell holden at rome in the tyme of Pope Hilarie., as we ſee by the example of S. Auguſtin Epiſt. 110., and of Anaſtaſius Theodorete in the eccleſiaſticall hiſtory. 4. lib. c. 20.. Moreouer the eccleſiaſticall rulers ought to take order, to preuent all things which may be a let or hyndrance [Page] that the election be not fréelye done as it appertayneth. And firſt to be authoriſed by the Chriſtian magiſtrate, when God ſhall appoynt him after by good delyberation and admonitions. But without the approbation and conſent of the body of the Churche where they be, the election cannot be lawfull Leo epiſtle 60. and. 52. Nulla ratio.. Alſo good he [...]de muſt be takē, that this approbation and election of a multitude, bee done without confuſion. As it was ordayned and decreed in the counſel of Laodicia Canon. 13. of the counſell of Laodicia.. The ſame order we ſee was kept in the election of ſaint Mathias Acts. 1., & of the deacons, Actes. 6. by the Apoſtles. Such order alſo was dillygentlye kepte and obſerued in the Church by a long ſpace, as it appeareth by all the auncient wryters, eſpeciallye, when there was occaſion to receyue any into the clergye, as it appeareth by y• S. Cypriā Reade Cyprian. 4. Epiſtle, fyrſt booke, and. [...] Epiſtle. [...]. booke. wrote And concerning prieſts that is to ſaye Elders, there is a playne Canon for them which hath the tytle of Anaclete, whiche they coumpt for the fowrth Byſhop of Rome. Item Leo firſt [Page] of that name in his Epiſtles, hath expreſſed the ſame in a doſen places, at the leaſt Epiſtle. 87. and others often.. S. Gregorie in his Epiſtles writeth the lyke 1. Booke. 5. Epiſtle, and 2. booke. 9. Epiſtle.. And alſo let them conſyder the maner of electing the Pope him ſelf, which Nicolas the ſecōd Diſt. 28. c In nomine. ordayned about a fiue. C. yeares paſte, & they ſhall find that the conſēt of the people was among them although the Emperour dyd ratifie and allow altogether afterward.

36 Of the qualities and conditions of thoſe which they ought to elect.

AS concernynge the conditions requyred in thoſe whiche ſhoulde be elected and choſen, it is manyfeſtlye declared at large by the ſpyrite and worde of God Acts. 1. 1. Timo. 3. Titus. 1. 1. Peter. 5.. Wherefore we maye conclude that hee which wyll dyſpence with any for money or rewardes cannot be led but with the ſpirite of Sathan.

37 The order and maner to geue the voyces.

[Page]COncerning the manner to elect, wée find that faſting & prayers were the beginning of the electiōs, the which don Actes. 13. and. 14. ſhortlie after in the moſt beſt and wyſeſt maner, they gaue their voices in the great feare of God, after they had examined the lyues and ſufficiencie of thoſe which were named, according as God ordained by Saint Paule 1. Timo. 3. Titus. 1..

38 Of confyrmation and conſecration of the perſons elected.

COncerning the confyrmation & conſecratiō of the perſon elected it was done by laying handes vpon the head of him which was elected, & commendyng him to the Lord by the prayers of all the Churche whiche were there aſſembled: which ceremony hath ben vſed from the law of Moiſes & after retained and vſed by Ieſus Chriſt & by the apoſtles Actes. 6. 1. Timo. [...]. and. 5.. Neuertheles in the election of biſhops, this was added by the auncient Canons that the nexte Byſhops ſhould be there at the leaſt, to the number of thrée with the metropolitane.

39 Of mariage, of faſting, and of the difference of dayes, and meates.

[Page]

BEcauſe that matrymonyall cauſes be partlie eccleſiaſticall Math. 19. 1. Cor. 7., and alſo faſting pertayneth to thē exteriour diſcipline of the Churche, I haue gathered in a fewe wordes that which we beléeue and vſe according to the ſcripture.

We do not put any part of our ſaluation in thoſe things, that is to ſay, either in mariage, or virginity, either in fleſhe or fyſhe, eyther to eate or not to eate 1. Cor. 7. Roma. 14.: but we do ſtay and eſtabliſhe our ſelues in Ieſus Chriſt onely as hath bene ſaide afore. And as for good workes wherein the Chriſtians ought to ex [...]yſe them ſelues, they do far excell theſe aforeſayd according as is commaunded or forbydden in the two tables of the. [...]. commaū dementes 1. Timo. 4. ▪ Yet notwithſtanding we doo commende and prayſe ſuch thinges, as farre forth as the ſpirite of God doth commend them to vs. That is to weete as foloweth. Fyrſt we know that y• ſeat [Page] of chaſtity reſteth in the hart. And therfore let not thoſe brag or boaſt of virginitye, which doo abſtayne from the outward acte, but thoſe in whom the natural concupiſcēce is ſo mortified, that they haue no néede of y• remedy of mariage 1. Cori. 7. Secondarily, we know by the worde of God, & by moſt euident experience, that continency is a ſpeciall gyft, which God geueth to thoſe whiche ſéemeth good to him. And for as long tyme as it pleaſeth him 1. Cori. 7 Math. 12. Thirdly to abſtaine frō mariage, is not a thing that of it ſelfe doeth make vs acceptable to God, nor yet mariage. But he that is vnmaried hath more leyſure to execute the publike or particular office that God hath geuen him, and in this reſpecte we prayſe continencie as a thing which ſerueth vs to vſe our vocation better and none otherwyſe 1. Cori. 7. and vnto the ende of the chapter. ▪

Concerning mariage, firſt we ſay that it is ordained of God Geneſ. 2 Math. 19 Epheſ. [...], & honorable in al eſtates as the holy ſcripture Hebre. 1 [...] teacheth, ſo that who ſo euer hath not the gyfte of continency, that is to ſay, who y• féeleth [Page] in him ſelfe ſuche a naturall deſyre, that he maye bee drawen to euyll thoughtes, is oblyged and bound to mary 1. Cori. 7.

Secondlye, we admoniſhe the maryed perſons, bothe men and women to take heede, for there is a kinde of whordom in mariage, that is when they ouer flow or excéede in abuſing the gyft of God, which of it ſelfe is pure & holy. And alſo each of thē are bound to lyue & kéepe themſelues in all chaſtitie and coniugall honeſtie 1. Theſ. 4. 1. Peter. 5. Thyrdly, we kéepe the diſtinction of mariages & degrées of kinreds according to the ordinaunce & worde of God And contrary to that we thinke there is no wyſdom of man ought to preuayle Leuit. 18. 1. Cor. 5. Neuertheles, for Coſins garmaines which is a degrée not forbidden of God, we exhort & admoniſhe all men to take heede and beware, not what maye be done, but what is expedient to edifye, according to the doctrine of S. Paule 1. Cori. 6.

Fourthly for y• reaſōs aboueſayd, we cal wt ſ. Paul [...]. Timo. 4. in the for bidding of mariage and by conſequent the vow of perpetuall [Page] virginity, a diuiliſh doctrine & diabolical. Foraſmuch as it is inuented flat againſt y• word of god 1. Cori. 7. 9 1. Timo. 3 Hebre. 13. 41 ber. 2. Hiſtoria tripertit. [...] 14. canon. 5. of the Canons Apoſtolyke, Canon. 10. of the counſell of Ancite. Looke diſt. 26. where is recyted the wordes of Innocent. the fyrſt, and Auguſtine in diſti. 27. canon. 13. of the counſell of Conſtantinople which was called the 6. vniuerſall counſell. And alſo y• fruits therof declareth very euidently wt what ſpirite it was brought into the world, & how al the earth is by that meanes defiled & almoſt chaūged into a Sodom & Gomor. By y• ſame reaſon alſo we condēne & puniſh all whordome wtout exception, & we think y• it is in no wiſe tollerable in chriſtēdom to tolerate & ſuffer brodels or opē whorehouſes. Yet neuertheles we ſee y• y• great faire or market of ba [...]dry is kept moſt nereſt to y• ſe which they cal (falſly) the catholike & apoſtolike church, and by thoſe which wold be ſeen to be the protectors of virginity. As concerning faſting firſt we cōmend it in al ſobrietie, not for certain daies, but for al y• life of a chriſtian. Secōdly, we call not faſting to fyl vs at once for two daies, nor for to eate fiſh in ſtead of fleſhe or ſuch lyke myſteries. But to reſtrayne our dyete & fare, more then it hath bene accuſtomed, and to vſe a more ſtrayte temperaunce in féedyng [Page] then was ordinarye vſed before. Thirdlye wée allowe not faſting ſymplye as a woorke that maketh vs acceptable or pleaſing to God of it ſelfe, but becauſe it ſerueth vs to thrée good endes, the firſt to preſſe down our fleſh, abating y• ſtrēgth thereof 1. Timo. 4, touching many violent and euil affections Luke. 2 1. Cori.: the ſecond, the earneſtlier to make and diſpoſe our praiers and ſpiritual thankes geuing to God Actes. 13. 1. Cor. 7.. The thyrde, to bee an exteriour teſtimony of our in warde humilitie before God, and before men as is expedient Iudges. 20. 1. Samu. 1 Ionas. 3. Fourthly, wée make no lawes for certayne faſting dayes & tymes, knowing that this were euen to brynge in agayne the Iewiſhe lawe Looke the hyſtorie eccleſiaſticall 5. booke. [...], but for particular faſtyng, it ſufficeth vs to exhort all perſons to faſte in ſobrietie, and do their duties: and as for ſuch cauſes as concerne ye whole church, we remyt it to the diſcretion of the Gouernours of the Church, for to ordayne and appoynt faſtinges according as the caſe and tyme requyreth Ioel. 3. and. 3. [...].. Concerning the dyſtinction or dyfference of dayes, [Page] we ſaye that it is a beaſtly ſuperſtition, to eſtéeme one day more holy then another, or to thinke that abſtayning from worke were a thing of it ſelfe that pleaſeth God Coloſ. 2.. Notwithſtanding among the ſeuen dayes wée obſerue and keepe one, accordyng to the commaundement of God Exod. 20., for to beſtowe it to heare the worde of God in the Congregation, and principallye to dedycate and geue our ſelues to learne and vnderſtande our duties towardes God, and towards our neighbours. Thus we ſpende the Sondaye. And concerning other Feſtiuall daies, we haue put away as many as is poſſyble for vs: knowing the abuſe that hath come thereby, and the lyttle neede that Chriſtendome hath of them. Yet neuertheles, becauſe there bee certayne dayes dedycated to the miſteries of our redemption, we vſe the Chriſtian libertye, and haue reſpecte to that which eyther may hurt, or ſerue to the edification of the Churche, according to the circumſtaunce of tyme, place, and perſons.

[Page]As concerning the diſtinction or difference of meates, we deſire all tēperance to be had, as hath bene ſayde, & then eate and drink with geuing thanks for thoſe things which God geueth, without ſcruploſ [...]ty of conſcience 1. Cori. 10., knowing that the kingdome of God lyeth neither in meate nor drink Roma. 16. 1. Cor. 8. Coloſ. 3., and al things be pure to him that vſeth them purely Roma. 14. Titus. 1 Marke. 7., and without offence Roma. 1. 1. Corin. 8., as S. Paul bath plainly ſayd in many places. And with him we call the forbidding to eate certain meates in certaine tymes, a diuellyſhe doctrine▪ 1. Tim. 4. and vaine ſuperſtition Coloſ. 2..

40 Of the ſecōd part of the ecclaſiaſticall iuriſdiction, concerning correction.

THe ſeconde parte of the offyce of the eccleſiaſticall Senators, is to reproue thoſe which breede trouble in y• church, wherin it is to be noted: Fyrſt, the maner to puniſhe which the Churche vſeth, is contrary to the ciuyll puniſhments. For the Church vſeth no priſonmentes, nor amerciamentes with money, nor corporal paines, but onely with [Page] the pure word of God, as it ſhalbe ſayde hereafter Luke. 22 Iohn. 18. 2. Cor. 10.. And if the apoſtles did at any time procéede with corporall paines Acts. 5, it was by an extraordinary power becauſe that at y• tyme, there was no Chriſtian magiſtrate. Secondly, all the eccleſiaſtical cauſes maye bée deuided into thrée kindes, the one concerning the doctrine: The other concernynge the manners of Chriſtians, the thyrde touchinge the order which al men ought to kéepe in their eſtate, accordinge to the eccleſiaſticall lawe. Concerning the doctrine, they maye fayle and erre by Ignorance, or by malyce, or by thē both. Alſo malyce bringeth foorth his fruytes accordinge to his quantitie, and according to that artycle of faith which it enuyeth againſt. In all ſuch caſes, firſt there muſt be vſed y• moſt eaſieſt meanes. As in teaching the ignoraunt, and reprouing the faulte of thoſe whiche offende by malyce or purpoſe, accordynge to the quallytie and greatneſſe of theyr offence, and ſo to beare with them, if it bee poſſible to wynne [Page] them by admonitions, both particularly and publikely, & alſo to call them before the eccleſiaſticall ſenators, if it be needefull. Not to confound them but to bring thē againe into ye right way, if it be poſſible Roma, 14. and. 15. Epheſ. 4. 1. Timo. 2.. If al this wil not ſerue, then they muſt procede to the laſtremedy which is againſt the ſtubborn and incorrigible, of the which we ſhall ſpeake hereafter.

Concerning behauour & maners there ought to be a difference betwene the offences commytted againſt a particular perſon, and publike offences, & betweene the offences which be publikely committed. And alſo he which enforceth himſelf to doo euyll, who deſerueth to be otherwiſe dealt with all then he which is fallen by humane infirmitie.

Concerning particular faults, or wher the offence is not manifeſt, our Sauior Chriſte hath ſet an order which ought to be kept in all degrées Math. 18.. Concerning publike offences, S. Paul wylleth that they ſhould be reproued publikely 1. Timo. 5. for to redreſſe the ſlaunder, and alſo practyſed it [Page] him ſelfe in reprouing S. Peter Galath. 2.. If the moſt eaſieſt meanes can profite, it ſufficeth: if not they muſt procéede frō degrée to degrée, vntyl they come to the laſt remedy Math. 18. 1. Cori. 5. 1. Tim. 6. 1. Timo. 4. Titus. 3. 2. Iohn. 2. 1. The [...]. 3. wt ſuch diſcretion that principally the honour of God may be kept, & that all maye be done to the edification of the body of the Churche Coloſ. 5. 1. Cor. 2.. As for offences which concerne the eccleſiaſticall order, there be aūcient canons ordayned, from degrée to degrée, yet neuertheles the rygour ought to bee moderated, and out of them to choſe thoſe which bee moſt connenient for to edifie.

41 vvhat excommunication is, & what the right vſe thereof is.

THe eccleſiaſticall corrections hath to degrées, the firſte is admonition. Sometime eaſye and ſometime ſharpe, according as the offēce of the caſe requyreth. The ſecond and laſt degrée is that we call excommunication, wherin muſt be noted the poynt folowing.

Firſt what is excommunication? We cal excōmunication 1. Cor. 9. a ſentence wherby [Page] the eccleſiaſticall Seniors after lawfull knowledge of the cauſe, dooth declare in the name and authoritie of God and his holy word, that ſuch or ſuch, one or many be iuſtlye excluded and ſeperated from ye company or communion of the Saynts that is to ſay ye Church of God, & by conſequent delyuered to ſathan, for aſmuch as without the Church there is no ſaluation: yet not to continue for euer, but ſo long as they continue vnreformed, and vntil that they haue ſatiſfied for the ſlander or offence geuen.

Secondly, it muſt be vnderſtande that ſuch a power is not groūded vpon man, for man hath no manner of power ouer the ſoule, but by the authoritye of God, who vſeth them in the Churche as organes and inſtrumentes by whome hee ſpeaketh, & therefore it is not to be doubted, but ſuch ſentences be ratified and confyrmed in heauen. For as muche as Ieſus Chriſt hath ſo ſayde and promiſed to all his church in the perſon of hys xii. Apoſtles, vnder the name of keies of the [Page] kingdome of heauen Math. 18. and to bynde and vnbinde, as alſo S. Paule practiſed the lyke with the Churche of Corinthe and others 1. Cori. 5. 1. Timo. 1. Yet neuertheles, the Churche ought after lawful ſatiſfactiō, to receyue him again which hath bene caſt out, that is to ſaye, if afterward be ſhall ſatiſfy to the Church, & make amends for the publyke offence, according to the ordinaunce of the Church & ſufficient proofes had of true amendment, as farre foorth as man may iudge. And there is no doubte but ſuch abſolutary ſentence is ratifyed and confirmed in heauen 2. Cor. 2. Ciprian, 1. booke. 2. Epiſtle, and 1. booke. 14. Epiſtle &. 16.

Thirdly it is to be noted diligently that ſuch authoritie neuer pertayneth to one man alone (except God worketh at any tyme extraordinarilye) but to the whole eccleſiaſticall ſenate Math. 18. 1. Cori. 5..

Fourthly, this is not geuen to al thoſe whiche call them ſelues of the Churche, but to the true eccleſiaſtical ſenate lawfullye and cannonicallye elected, as wee haue ſayde for to gouerne the affayres of the Church.

[Page]The fift poynt is, y• the very true eccleſiaſticall ſenate, cannot, nor may not vſe it at their wyls, as we ſee al men be ſubiect to many infirmities. But this power is lymitted & appointed by the worde of God. And for this cauſe Ieſus Chriſt and his Apoſtles deſpiſed the excommunications of the Scrybes & Phariſees Iohn. 16. and. 10. And according to ye ſame, Irene a moſt auncient Biſhop of Lyons, reproued verye ſharplye the temerious excommunication which Victor Biſhoppe of Rome made, about the yeere of God, a hundred nynetie and eight, which declareth very well what was the primatiue or firſt be gynninge of the Byſhoppes of Rome, where as then they walked in vpryght conſcience. And there were other Byſſhops y• vnderſtoode their office: and one of the cauſes that the prouincial and nationall counſels were ordained and holden for, was to heare and decide the cauſes of thoſe whiche complayned of theyr paſtors Canon. 5. c firſt counſell of Nice.. Alſo it appeareth ſufficiently thorowout the whole eccleſiaſticall hyſtorye, [Page] howe the Byſhoppes in theſe caſes ought to helpe one another to edyfye without ambition. Beſide this the Metropolitans ought to be content thē ſeues with their lymites, and ought to doo nothyng without the deuiſe of theyr brethrē in their Iuriſdiction Canon. 116. of the fyrſt Counſell of Nice, and. 9 Counſell of Antioche.. But ambition hath ſo wrought, that of longe tyme the Biſhops of the principall townes, (and aboue all hée of Rome) hath drawn all to themſelues: witneſſeth the falſehood of Boniface whiche was diſcouered and reuealed at the Counſell ofThis counſel was holden at Carthage, about the yeere. 422 Carthage, where as was S. Auguſtine, where it was ordayned that thoſe of the Clergie of Affrica, which appealed ouer the ſea to Rome, ſhould be depoſed from theyr office.

For the ſixt poynt it is to bee noted to what end excommunication was ordayned of God. Firſt that the church of God ſhoulde he as pure as might be poſſyble, and that there myght be no occaſion to think, that it ſhould be a refuge or den of the wicked 1. Cor. 5. Secondly for feare that the [Page] infected ſhoulde not defyle thoſe whiche were whole. 1. Cori. 5. Thirdly if it were poſſible y• the ſynner might bée brought home tol 1. Cor. 5. 2. Theſ. [...]. 2. Timo. 1. the flocke againe. It followeth then that this puniſhment muſt be applyed and vſed for to edifie, as may be expedient, and that there be good héede taken, leaſt they confounde the ſinner by too much heauynes and ſorowr, when he geueth a ſgyne of repentaunce, but ther to mitigate the puniſhment when néede ſhall require▪

42 Of the ciuill and Chriſtiā magiſtrate and to what ende his office tendeth.

IT reſteth nowe to ſpeake of Magiſtrates, which bee in their eſtate the pryncipall members of the Churche ordained of God, yea namely aboue al others in their eſtate Roma, 15.. To theſe appertayneth the doing & execution of ciuyll and temporall affayres, ſo as their ſubiectes maye lyue in peace. By reaſon whereof the taxes, and ſubſidies, are due vnto them Math. 22 Roma. 13., and to them appertayneth to vſe [Page] the ſwoord which God hath geuen thē Roma. 13., for the preſeruation aſwell of the countreyes which be committed to them, as alſo for the defence and mayntenaunce of good lawes, and puniſhment of the euyll and wicked doers. Secondlye, the duetye and offyce of the magiſtrates is not to regarde ſimplye the peace and concorde of ſubiectes, but principallye for thys ende, that the peace and concorde maye tende to the honour and glorie of God, that all men maye lyue not onelye in a certayne ciuyll honeſtye, but alſo with pyetie and true worſhyppe of God▪ as wytneſſeth Saynte Paule 1. Timo. 2.. For thys cauſe eſpeciallye it appertayneth to the Magiſtrate, that the Lawes whiche hée vſeth and executeth maye bée conformable to the wyll of God: and pryncipallye to geue order that the relygyon bee perfecte and holye, and that all the Churche bee ordered accordynge to the woorde of God, forbyddyng and punyſhynge, as the caſe requyreth, [Page] All thoſe which trouble the Churche or concerning the diſcipline thereof. Alſo Dauid diſcribed the eſtate of a faithfull Prince Pſal. 108 and many other textes., as himſelfe hath vſed, with all thoſe which haue wyllinglye done their duetie, as Salomon, Ezechias, Ioſias & other faithful Kinges and Emperours.

33 Howe far they are bounde to obey the magiſtrate.

AS there is no faythfull man exempt from the obedience whiche be oweth to Ieſus Chriſte, reigning in his Church, be it king, prince or ſubiect, ſo ther is none from the greateſt to the leaſt which oweth not voluntarie obedyence to his Magiſtrate, as ordayned of God Roma. 13 Titus. 2. 1. Peter. 2▪. Yea, although the Magiſtrate were a tirant, except in one point onelye, that is to ſaye, if he commaunde to doo things which were againſt Gods woorde. For in this caſe as the Apoſtles ſaid, we muſt rather obey God then mā, for otherwiſe we extol mē aboue God Acts. 4. [Page] It is not then rebellion to diſobey Princes, when they woulde cauſe vs to doo that which God forbyddeth, or to defend [...] or forbyd that which God commaūdeth. But in this poynt [...] there muſt bee ſuche a meane kepte, that they doo not paſſe or excéede their vocation. For the Apoſtles obeyed not to thoſe which for bad and defended them to preach Ieſus Chriſte, as alſo they tooke to them no weapon or armour, which appertayned not to them. Alſo we muſt note, that there is difference betweene doing wrong to another and to ſuffer wrong done to vs. Nowe for the firſte, it is forbydden vs▪ neuer to doo wrong: But eſpecially commaunded vs to ſuffer the iniuryes done to vs for the honour of GOD 1. Peter. 2., as much as maye or can bee done wythout preiudice, or againſt our vocation, as we reade that Ieſus Chriſte although hee were free, neuertheleſſe payed trybute wyllynglye Math. 17. It is then a manyfeſt and falſe ſlaunder to ſaye, that the doctrine which we teach and vſe bringeth [Page] men to bee ſedicious, and diſobedient to kinges and ſuperious. But cleane contrarie, the Goſpell eſtabliſheth their power. But this is impudently done of thoſe which haue notoriouſly exempted themſelues from the ſubiection of Princes, & which do vnderſtand no otherwiſe by the lyberties of the Church, then that which they haue vſurped vpon Princes, againſt all right both diuine & humaine: and yet haue no ſhame to burdē vs with that wherin they them ſelues be notory [...]ſlie culpable and offenders.

Of the laſt Iudgement. The. vi. poynt.

1. VVhat it is that we do beleeue and hope of the laſt iudgement.

FInally, we beléeue according to the worde of God, that in the tyme ordayned of God Actes. 3. [...]. Peter. 3, the which tyme the [Page] verie Angels know not Math. 24. and. 25. 1. Theſ. 5. ▪ Ieſus Chriſte ſeeing the number of his elected accompliſhed Apo [...]a. 6. 1. Peter. 3. and fulfylled, ſhall come from heauen corporallie, with his diuine maieſtie Actes. 1. Math. 24., this olde worlde beeing conſumed by fire 1. Peter. 3.. And then ſhall appeare before him all mankynde whiche were from the begynning of the worlde Math. 25. 1 Peter. 4. 2. T [...]mo. 4., and all thoſe whiche were deade before, ſhall bee vnyted, and ioygned with the ſame body, from whiche the ſoule was ſeperated: and thoſe which ſhall be lyuing at the howre of his comming▪ ſhalbe chaunged in one momente: chaunged, ſaye, concerninge the corruptible quallitie of their bodyes 1. Cor. 55., and then the Lorde ſhall Iudge the one and the other, accordinge to hys woorde Math. 25.: and thoſe whiche belieued (as ſhall appeare by the fruites of theyr faith) Math 25., ſhall hee made partakers of the kingdome of GOD Math. 25., not onelye in theyr ſoule, (the whiche euen before, and after the fyrſte death, hath beene in the Ioye of hys Lorde GOD) Luke. 23.: but alſo in theyr bodyes Iohn. 14., [Page] the whiche ſhall bee vncloathed from all imperfections and infyrmities, and agayne cloathed with incorruption and glorious immortalytie 1. Cor. 2.: For to behold that which neuer eye coulde ſée, nor hart coulde thinke 1. Cor. 12., and in briefe to receyue fullye the fruite of theyr fayth and hope, by the onelye goodneſſe of God in Ieſus Chriſte 2. Cor. 5.: And on the contrary, the wicked, condempned and vanquiſhed by the teſtimony of their owne conſcience Roma. 2.. ſhal be made immortall, eternallye to ſuffer the payne prepared for the Diuell and hys Angels Math. 25..

¶ A briefe compariſon betwene the doctrine of the Papiſtes, and this of the holy catholike Church. The. vii. poynt.

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1 The Papiſtes worshippeth a falſe God, which is neyther righteous nor mercifull.

WHo ſo euer knoweth what the Popyſhe Relygion is, and conſydereth well this here aboue wrytten, ſhall eaſelye knowe whether it be with good right and iuſt occaſion that we be ſeparated from them, and ioyned vs to this Churche of God according to his woorde.

And moreouer they ſhall fynde thoſe men to abuſe them ſelues verye muche, which thinke that our dyfference onelye lyeth in certayne lyght abuſes concerning [Page] the maners of lyfe. But ſo it is that the principall dyfference is concernynge the ſubſtaunce of the doctryne wherein conſyſteth our ſaluation, the which I wyl ſh [...]we plainly by the way. Although the matter requyreth well a Treatyſe wholy by it ſelfe▪ for to be dylated as it requireth▪ I ſaye then that the blacke is not more contrarye to the whyte▪ then the Relygion of the Papiſtes is to this Religion of the Churche of God. And to declare the ſame, I wyll not ſtaye nor grounde mee vppon the fylthie ſtynking lyfe of thoſe of their owne Church, from the leaſt to the greateſt: But I wyll come directlie to their doctrine. And when there ſhall bee none other thinge to declare and ſhewe that theyr Relygion is proceeded from the Prince of darkneſſe, but this one that they wyll not ha [...]e the woorde of God to bee vſed and vnderſtande of all people, and alſo that they Iuggell foorthe all their myſteries in an vnknowen tongue, to the moſte [Page] parte of the people, yea to themſelues, namelye, that vttereth them. This ſhoulde bee a ſuffycyente teſtymonye of my ſayinge to all menne of an vpryght iudgement: but we wyll go further with them.

Fyrſte concerning GOD, I ſaye▪ that where as they doo ſet foorth the meryts of any creature to pacifie his wrath, they ſpoyle and robbe him of his perfyte righteouſneſſe, the which by this meanes can not bée perfyte, if hee take for payment eyther all or part of that which maye procéede from a ſinner. Although I denye not but the good lyfe of a faythfull perſon is acceptable to God, but not to obtaine ſaluation and eternall lyfe by this tytle.

Item, they robbe and ſpoyle hym in ſo dooynge of hys perfyte mercie. For conſider: if we can ſatiſfie to GOD in any part or péece, it followeth that he doeth not quitte, or forgeue vs all, but the reſt which remayned. Wherefore I [Page] conclude, that in ſteade of the true God, who is perfitely ryghteous and perfitely mercifull in Ieſus Chriſte, onely as wée haue declared, they worſhippe a dreame and fantaſie of their own bead, to whom they haue geuen the name and tytle of God.

2 If the doctrine of the Papiſtes bee true, it foloweth that Ieſus Chriſte is not verie man.

ITem, concernyng Ieſus Chriſte, by whome only we haue ſaluation whether wee conſider his perſon, or that we regard his office of mediator: I ſaye that in ſteade of the true Ieſus Chriſte, they worſhippe a Ieſus Chriſte which they haue made and forged. For concerning his perſonne, although they ſaye well that be is verie God and verie man, yet neuertheleſſe when they geue him an inuyſible bodye, a body which can not bee touched, which holdeth or occupyeth no place, doo they not ſpoyle him [Page] of his humanitie? And when they ſaye hee maye be in many places at once, is it not to bring his body to be infinite, and conſequently to turne his humanitie into diuinite?

3 The papiſtes doctrine maketh the oblation of Ieſus Chriſte of none effecte.

ANd concerning his offyce, it conſyſteth in this, that he is onelye King and gouernour vniuerſally. The onely Prophet and declarer of the wyl of his father, and the only eternal ſacrificator or hie prieſt, ye which prieſthood lyeth in two poyntes, that is to ſaye, in the oblation whiche hée hath made once in his owne perſon for to ſanctifye the Church for euer Hebre. 10., & in the interceſſion towarde God his Father, the which continueth to this daye, and ſhall do Hebre. 7. 1. Timo. 2.. I conclude then that the doctryne of the Pope wypeth away all this.

Nowe for the begynning of the fyrſte point of prieſthood, if it be ſo that Chriſte [Page] muſt bee offered vp by the Prieſt euerie daye for the quicke and for the deade, is not that as muche to ſaye, as that the oblation whiche hée hath made him ſelfe once for all in his owne perſonne, is not ſufficient?

Moreouer, if the death and paſſion of Ieſus Chriſte bee ſufficient to ſaluation and if he be the true Ieſus, that is to ſaye, true and onelye ſauiour, howe then ſhall that be true which they ſaye, that there is but the faulte or offence pardoned? and concerninge the payne, that it is onelye chaunged from eternall into temporall, in ſuche ſorte that we muſt paye it in this worlde, or in another. But if this bée falſe, as it is moſt falſe, what grounde haue they then to buylde theyr meryte and ſatiſfaction towardes God, their Purgatorie and indulgences and ſuch lyke?

Item, if man ought to ſatiſfye and paye of his owne, for the payne due for his offences, the which can not bée done without the merytes and ſuffrages of [Page] other by reaſon whereof hée muſt bée in the fyre of Purgatorye, vntyll ſome other haue payed for him and in his name: From whence then commeth the merites of Saintes which the Pope ſelleth to vs? and howe can they dyſcharge other, whiche ceaſe not to augment theyr owne debte daylye? And what notarie hath made or written any ſuch couenaunt or contractes? Beholde many of the auncient doctours condemned this opinion, as S. Cyprian againſt Dimetrian in the fyrſt Traycte, Saynt Therome vppon the ſyxthe Chapter of the Epiſtle of Saynte Paule to the Galathes. Saynt Chryſoſtome in the Sermon of Lazarus, yea namely Saynt Gregorye in the fowrthe Booke of hys Dialoges nine and thyrtie Chapter leaueth not to be purged in Purgatory the leaſt offence.

Item, if they muſt yet go to purgatorie, wherefore ſerueth their confeffion and abſolution?

[Page]Item if Ieſus Chriſte be the Lambe, which only taketh away all the ſinnes of the world, when did be reſigne this office to holy water, and an infinite number of ſuch other toyes?

4 The Papiſtes aboly [...]heth the true interceſsion of Ieſus Chriſt.

ANd concerning the other poynt of this prieſthood of Ieſus Chriſte, y• is to ſay the interceſſion towards God his Father, although y• papiſtes put Ieſus Chriſt alwayes before as y• principall, and without whome they can no thing do (as they ſaye▪) neuertheles is he not ſpoyled by them of his honour when they be not contented with him onelye? And in ſtead to go directly to him, which [...]yddeth vs come to him ſo louynglye, they runne to others (yea whiche often tymes bee rather in hell then in Heauen) as if there were ſome creature in Heauen or in earth, whiche might beare vs more affection, or that were more redyer to heare vs, or who might be more acceptable to the Father, then the onelye [Page] ſonne of God Iohn. 14.. It is he only which gaue him ſelfe to death for vs: whiche is with vs, & continuallye dooth as it were deſire vs by his holy word, to aſſure our ſelues of his loue, and to prepare vs to him, as to the onelye waye to go ryght to the father. But there is yet a worſe, which is yt they wyll make Ieſus Chriſte ſubiect to his mother. In crying out with a lowde and hie voyce, Roga patrem, iube natum: that is to ſay, pray the Father, commaūd thy ſonne, and iure matris impera, that is to ſaye, commaunde as a mother. And in briefe, there is ſcant one tytle geuen to Ieſus Chriſt nor propheſy of him which they doo not attrybute to her, calling her Quéene of Heauen, porter of Paradiſe, theyr lyfe, theyr ſwéetneſſe, treaſourer of grace, ye refuge and aduocate of ſinners, in diſhonouring him all that they maye, and alſo making the poore people to vnderſtand that they honour her, contrary to all the worde of God, and to the wrytynges of the moſt auncient Doctours: wytneſſe that which Epiphanius wrote [Page] againſt the heretikes, which they call Colliridians, Saint Chriſoſtome in the Homelie of the Samaritane, S Auguſtine in the laſt Chapter of the true Relygion. Saynt Ambroſe vppon the fyrſt Chapter of the Epiſtle to the Romaines.

5 The Papiſts doth not acknowledge Ieſus Chriſt to be the perfect declarer of the wyll of God, neyther the holy Scriptures to bee a ſuffycient doctrine of ſaluation.

COncerning his office of a prophet, that is to ſay, declarer of ye wyll of God, what man is there, of an vpright iudgement, whiche they can make beléeue ye Ieſus Chriſt, neyther by his owne mouth nor by his apoſtles, dyd not ſuffycientlye declare all that whiche is requiſyte to the Saluation of man? For them ſelues hath wrytten the contrarie Iohn. 15. Actes. 15. 1. Cori. 7 Galath. 1. Colloſ. 2.. And if the Scriptures be ſuffycient, from whence commeth this infynite number of humayne tradycions [Page] and commaundementes, impoſed to the poore conſciences, as neceſſarye to ſaluation, not onelye aboue, but contrarye to the Scriptures? For concernynge the au [...]thorytie of Counſelles, it hath beene ſuffycyentlye declared howe farre it extendeth. And put the caſe it were that thynge whiche they doo ſaye: how proue they that the Counſels were led and conducted by the ſpyrite of God▪ the whiche be dyrectlye contrarye to the Prophets and Apoſtles, and other counſels before?

For example the mariage is approued in all degrées of miniſters in the church, aſwell by the expreſſe Scriptures, as we haue ſhewed, as by the fyrſt Counſell of Nicene, from whence commeth then the forbyddinge of maryage, but of the Diuell, as wytneſſeth Saynte Paule 1. Ti [...]. 4.? Item, the falſehood of the Pope of Rome whiche deſyring to haue, and vſurpe the iuriſdiction ouer Affrica, is reuealed and condempned in a Counſell of Carthage, Sainte Auguſtine being preſent▪ [Page] and was concluded that none ſhould appeale from Affrica to Rome, frō whence then commeth the authority of the Pope as head of the vniuerſall Church?

Finally, if the counſels be ſet and ſtablyſhed by the holy Ghoſte, from whence commeth it then, that there be none y• doo leſſe eſtéeme them when they lyſt, then the Pope and all his ſequiel? I wyll ſaye yet more that there is at this daye neyther Pope, Cardinal, Biſhop, nor Prieſt which maye not be reproued, excommunicated and accurſed, if they ſhall be iudged by the counſels. And if they dare denye I ſhall proue it.

6 The papiſtes ſpoyleth Ieſus Chriſt of his office of head of the church.

COncerning the office of Kinge and gouernor of the Churche, of which Ieſus Chriſt is head both in heauē & in earth, ſytting on the ryght hande of God his father, and yet neuertheles preſent in his Church, by his ſpirituall vertue, from whence commeth it then, that they wyll appoynte him a Uycar in his [Page] preſence? conſidering principallye that it is directly againſt the word of God, agaynſte the Metropolytans iuriſdiction, ordayned by the firſt counſell of Nicene,Looke the Epi. of S. Gregorie 32. 34. 36. 38. 39. The 4. booke and the. 24. 28. 29. 30. The 6▪ booke. againſt all the hyſtorie of the primatiue Church, yea againſt ſainct Gregory himſelfe, whiche wytneſſeth in many places that the name of vniuerſall Byſhoppe, ought not to be vpon earth, but to Antechriſt. Moreouer put the caſe yet that he were Uicare of Chriſte, in the vniuerſall gouernement of the Churche, from whence commeth▪ thys power to dyſpenſe with the worde of Ieſus Chriſte, and to abrogate the doctrine of the Apoſtles, and namely of Sainct Peter? And yet neuertheles are not aſhamed to ſaye that they are his ſucceſſors? ſaint Peter was he not ſent to H [...]eruſalem Acts. 8. &. 1 [...] ▪ by the Churche? refuſeth he to render accompt of his office? and what dyd he teache to others? I (ſayth he? beſéech the Prieſts 1. Peter. 5. (that is to ſaye, thoſe which haue office in the Church) I which alſo am a Prieſt with them, & a witnes of the afflyctions [Page] of Chriſt, and partaker alſo of the glorye which ſhall be reuealed: Féede the flocke of Chriſte as much as ye may, watching ouer it, not by conſtraint, but willingly, not for diſhoneſt gayne, but with a ready wyll, and not as hauing lordſhip ouer the cleargy, (that is to ſay, ouer the heritage of the lord) but ſo y• ye be examples of the flocke: & when the principal paſtor ſhall appeare, you ſhall receyue a crown of incorruptible glory. Behold y• proper words of ſ. Peter which are far of from appropriating to himſelfe y• ſegniory or lordſhip of Italy, & ſuperintendēt aſwell of Kings & Princes, as of all other churches. And briefly, if they looke well, they ſhal finde, that there is nothing agréeing or any compariſon betwéene S. Peter & theſe which falſly cal themſelues his ſucceſſors, but in one thing, y• is to wete, the denying of Ieſus Chriſte, for the which S. Peter repented, but theſe do not.

7 By the doctrine of the papiſts, we can in no wiſe vnderſtand how mortal the naturall ſicknes of mankinde is.

[Page]IT is no maruell though ſuche people vnderſtande not the offyce of Chriſte our onely ſauiour: for they know not howe deadely theyr ſickneſſe is, nor by what meane Ieſus Chryſt our only medycine, is applyed and vnyted to vs. For firſte in ſteade to declare, that man is altogether dead by originall ſinne, otherwyſe called naturall corruption, they teach that the vnderſtanding and wyl of man, is ſo ſore hurte, that the fyrſt grace doeth but onely eaſe and comforte vs in our infyrmitie. So that if this doctrine [...]e true, our regeneration procéedeth not onely of grace, but there is a participation or concurrence betwéene grace, & that which they call fréewyll, of whiche is ſpoken amplye in the 13. 14▪ and 15. Articles of the thyrde poynte. Moreouer, to ioygne and heape together errour vpon errour, they wyll haue a certayne diſpoſition procéeding from the nature of mā, to receyue the fyrſt grace, and that God maye be prouoked by our merites, for to geue vs the ſeconde grace.

[Page]Item, that the concupiſcence whiche continueth after Baptiſme, is not ſinne of it ſelf before God. Item that al ſmnes deſerue not eternall death, for there bee ſome whiche they call venyall ſynnes. Item, if our ſaluation be grounded vpon our good workes, in all or in parte, to what ende doth grace ſerue vs then, but as an inſtrument to helpe our frée wyll [...]o ſaue our ſelues? Which be all execrable errours, wholy abolliſhing the benefites of Ieſus Chriſte, and the vertue of the holy ghoſt in vs.

8 Another execrable error of the papiſtes in the vſing of the onely medicine of health, which is the benefit of Ieſus Chriſt.

AS there is but one onely Iuſtyce by imputation for the whiche we be eſtéemed, and holden for ryghteous before God, & be conſequent ſaued that is to ſay, by the righteouſnes of Ieſus Chriſte, whiche is declared to vs in the goſpell. So is there but one meane to be ioyned & vnited with Ieſus Chriſte [Page] for to haue ſaluation in hym, that is to we [...]e fayth, which is an aſſuraunce that all Chriſtiās ought to haue of their election & ſaluation by the onely grace and goodnes of God, in Ieſus Chriſt. Fayth and aſſuraunce is created, and dayly encreaſed by the vertue of the holy ghoſte, within the hartes of the electe, by the meane of preachinge the worde of God, and the miniſtration of the ſacraments, as wée haue amply and largely declared in the thyrde and fowrth poyncte of this confeſſion. So then this fayth is as the hande, which onely doth receyue and apprehende Ieſus Chriſte to the ſaluation of him that beleeueth. It followeth that thoſe doo take awaye all meanes of ſaluation from men, which dyrectly ſtryue and fyght againſte this doctrine, not knowinge them ſelues what fayth is, muche leſſe can they declare it to others. For according to theyr doctrine, fayth is no other thinge than to beléeue in generall, that which is contayned in the holie ſcriptures to be true, & that the Romiſh [Page] [...] [Page] [...] [Page] Church as they call it, cannot erre, what ſoeuer they ſaye or doo. Notwithſtanding, concerning the fyrſt of theſe two poyntes, it is forbydden to tranſlate the Scriptures into the mother tongue, and to reade it, to knowe what is contayned therein, to the ende it maye bée knowen what it is that they do beléeue, except he be a Doctour or a man of the Church, as they cal them. And ſo by this means it is folly to permyt the greateſt part of their prieſts to reade it. For cōſider the greateſt parte of them cannot ſcarcely reade it truly. And of thoſe which cā reade, yea euen the greateſt Prelates, (ſetting aſyde thoſe whiche haue not muche more knowledge of Chriſtes doctrine, than beaſts which féede in the fielde, and thoſe which paſſe not greatly for it, in exercyſing them ſelues rather in other things than in their vocation, & namely mocke it with open mouthe) I beléeue the reſt ſhalbe found maruelous few. Notwithſtāding according to their own doctrine al this is not without faith, although he [Page] knowe not what he beleeueth, and what may happē of this. Certainly y• which Ieſus Chriſt ſaid, if the blind lead the blind both falleth into ye pyt. Here ye may ſée ye heauē, whether this which they cal faith may bring vs vnto. But ther is yet more for namely they ſay & maintain (ſo ſhamles are they) y• to be aſſured of electiō & ſaluatiō in Ieſus chriſt, & to pray wt al truſt & aſſurance, as ſaith ſ. Iames is a preſūption: but to truſt in good workes as they cal thē, & to ſtay & wait vpon whatſoeuer they teach of their own brain, this is no preſūption after their doctrin, but a true & catholike deuotion. Behold the 2. point of theyr fayth, y• is to wete, to beleue al y• which ſéemeth good to them, & not ſo hardy to enquire whether y• be according to ye ſcripture or no. Now y• reaſon why, for ſooth, becauſe whoſoeuer hath a Myter & a croſſe, can neuer erre in the fayth. And aboue all the Pope, yea although he led into hel ſoules by cartloads (as themſelues are not aſhamed to declare by wryting to theyr Cannons) reuerſyng and [Page] ouerthrowing the worde of God and all the auncient counſelles? But who ſhall beleeue them, but he that wyll be deceyued willingly? Looke what was propheſied by the Apoſtles of them, and ye ſhall ſee it as cleare as the Sunne in a fayre day come to paſſe.

9 They know not in the papiſtry the exerciſe of the lawe of God, or the goſpell.

WE haue declared that the lawe of God is the onelye perfyte rule of iuſtyce before hym, and that it pertayneth to one onely God, to bynde the conſciences. But theſe here on the contrarie ceaſſe not to heape lawes vppon lawes, not onelye aboue, but alſo againſte the lawe of God, whiche they make voyde by their owne ordinaunces. We haue alſo declared by the manifeſt Scripture, that the yoake of the ceremoniall lawe, is put awaye by the comming of Ieſus Chriſte, in whome lyeth the fulfilling of all that was fygured by the ceremonies of the lawe. But theſe felowes haue on [Page] the contrary, ſo abolyſhed the Ceremonies of the lawe, that they haue made a C. for one, yea of their owne fantaſye, notwithſtanding that the Apoſtles, yea, namely thoſe of whome they vaunt and boaſt to haue their auctority, haue clearlye determined the contrarye. Acts. 15. 1. Cor. 7. Colloſ. 2. Timo. 4. Timo. 3. Item, where as the lawe is not geuen vs for to ſéeke our ſaluation therein, but for to declare to vs our condempnation, and that wée ſhoulde ſéeke health and lyfe in Ieſus Chriſte onelye (beſyde other exerciſes of the whiche wée haue ſpoken in other places) theſe cleane contrarye doo not onely ſeeke their ſaluation (whiche is as muche as if they ſoughte theyr lyfe in the death) but muche worſe, as if the commaundementes of God dyd not condempne vs inough, they haue ioyned & put to them, and doo ioyne dayly newe lynkes and ſnares, to ſtrayne the poore conſcience. Yet notwithſtanding haue no ſhame to ſaye, that thoſe which holde them to the pure woorde of God and hys doctrine, ſéeke a carnal libertie, but God [Page] [...] [Page] [...] [Page] and his angels be wytnes whether they ſéeke it or we. If y• abuſe be great in the vſe of the lawe in vs, yet is it worſe on ye other part in ye ignorance & malice of the word of God, which we call goſpell, that is to ſay good newes, for aſmuch as it ſet teth forth & declareth to all beléeuers, a righteouſnes fréely in the blood of Ieſus Chriſt, which only delyuereth vs from ye curſe & malediction, which the lawe pronounceth vs culpable. But theſe people be very diligent to ſyng it by peeces, and chop it in a language which they vnderſtande not, & to ſenſe him y• pronounceth it, and to hang it about their necks after the manner of Sorcerers: but to preach it, or make it to be vnderſtande diligentlye and purelye., this ſhoulde be founde verye ſtraunge. Excepte ſome one certayne daye in the yeare, that one doo preache that ſéemeth good to him ſelfe, to kéepe an order in theyr couent. Moreouer they thynke, that the Goſpell is no other thing, but an other lawe more perfecte than the olde lawe, and ſo they [Page] abolyſhe entierly the vſe of the Goſpell, ſending vs to our owne workes.

10 They know not what good workes are in the papiſtrie.

THe errour is not leſſe in this which concerneth the fruites of faith, than in that whiche toucheth the faythe it ſelf. For it apeareth by that which we haue declared héere before in the articles 14. 15. 16. 17. 18. and. 19. of the fowrth poynt that we entend nothing leſſe than to reproue good workes, when on the contrarie, we maintaine that regeneration from whence good works doth procéede, is inſeparable conioygned with fayth in ſuch ſort, that he is a lyar which ſaith he beléeueth in God, and notwithſtanding, ſtudyeth not to lyue after ye rule of God. But theſe perſons contrariwiſe, neither know from whence ſpringeth good workes whiche he acceptable to God, nor what they be, nor to what purpoſe they do ſerue. And notwithſtāding, they wyll ſay (to them that lyſt to heare them) that they be the aduocates of good workes.

[Page]But we beleeue that whoſoeuer wyll looke narrowlye to their doctrine, or to their lyfe, or to bothe, wyll confeſſe that it beſeemeth them as well to ſpeake of good workes, as for common harlottes, to diſpute of the nature and excellencie of chaſtitie.

But principallye howe haue they turned into an execrable blaſphemye, the moſt excellent worke, y• is to ſay praier? For ouer and beſide the aboliſhing of the paſſion of Ieſus Chriſt they vſe to ioyne and accompanye it with the merytes of whome they lyſt, and ſowe together the textes of the Scripture at their pleaſure without any reaſon: hyerynge other toBy [...]ades they count their praiers to God, and at length bring God theyr det. pray for them, babling in an vnknowen language (to the moſt part of them whiche do pray) as the popingaies ſpeake in a cage: and would paye God by co [...]nt or by tale. Yea they wyll aduaunce and ſet foorth all this for ſatiſfaction and paimēt for ſinnes, as well of the lyuing as of the dead.

What is all this any other thing [Page] than to mocke God openly, what ſo euer good intent or cuſtome they can alleage?

11 In the papiſtry they know not what is a Sacrament, nor what is the vſe therof.

A Monge al the horrible corruptions which are ſeene in the papiſtry, this of the Sacraments is maruellous, as I hope that thoſe wyll confeſſe which haue wel conſidered that which we haue ſummarily ſayd here before. Now for to declare here all the abuſes, it ſhoulde be a matter to long, for the which me thinketh it ſufficient to touche the principall poyntes.

Fyrſt theſe great Theologians know not well what a Sacrament is, nor to what ende God hath ordained the ſacramentes, for all his Churche. Neyther be contented to haue polluted the holy baptiſme, and aboliſhed the holy Communion of our Lord, as we ſhall ſay hereafter, but alſo of a ſymple Ceremonye of the laying on▪ of handes, they haue made fowre Sacraments: that is to ſaye, confirmation, [Page] penance, the orders, & annealing. And moreouer becauſe the number of 7. pleaſeth them very wel, they would alſo haue mariage a ſacrament, wherof we wyll ſpeake ſomething briefly.

Firſt of confyrmation.

Concerning confirmation it is certain that the true auncient Byſhops examined thoſe whiche were baptiſed in theyr infancie, and cauſed them to render confeſſion of theyr fayth, when they were come of age, for to confirme them. And after in laying handes vpon theyr heade (which is a moſt ancient ceremonie, the which Ieſus Chriſte & his Apoſtles haue vſed) commended thē to God. The ſame alſo was done to thoſe which were ſeduced by Heretykes, and after were teturned to the Church. Nowe for vs, God be thanked, this examynation and inſtruction is reeſtablyſhed, and dilygently exercyſed in our Churches. But theſe contrarywiſe, hauing vtterly abolyſhed [Page] the cauſe of any ſuch manner of doings, notwithſtanding, haue made a fayre ſacrament without worde, promiſe, or ordynaunce of God, after they haue put to theyr creame, oyle, & what they lyſt elſe, becauſe ye laying on of hands with prayer, ſéemeth to them, to be a verye lyght thing. Finally, for to ioyne an execrable blaſphemy to theyr ignorance, haue not ben aſhamed to prefer theyr ſacramēt of confirmation before the holye baptiſme, as theyr Canons declareth playnly.

Of penance.

It hath bene declared here aboue in ye articles. 13. 14. 15. 16. 17. 18. and. 19. of the. 4 poynt which be the cauſes & the effects of true penance: then much leſſe would we aboliſh penance. Moreouer in the article 46. of the ſayde fowrthe poynt, we haue ſhewed howe Baptyſme is the true Sacrament ordayned of God, by expreſſe teſtimony on the ſcripture. Math. 5. Mark. 1 Luke. 3 Acts. 13. But theſe not content with the ordinances of God, vnder this ſhadow that opē and publyke [Page] ſinners, according to the diſcipline of the Churche (of the which I haue ſpoken in his place) were reconcyled to the congregation, with prayer and impoſition of handes, after they had fulfylled that which was enioyned them, by ye eccleſyaſtical ſenate (not to ſaitſfice to God, but for to amende the ſlaunder, and to geue ſufficient teſtimonye of theyr amendement) theſe I ſaye vnder this ſhadowe, haue confounded and ouerthrowen all together, in making a newe Sacrament of penaunce, of which they make three partes, to wéete, contrition of the harte, confeſſion of the mouth in the Prieſtes eare, & ſatiſfaction by works. Whereof we doo principally reproue theſs which followe.

Fyrſt, of their owne braine and fantaſie onely, they haue brought in this Sacrament, which can not be but falſe becauſe there is no worde of God for it.

Secondlye, for that they requyre as neceſſarye to ſaluation, all the partes aboue ſayde, wherein they ſhew themſelues [Page] not as Phiſitions, but very murderers or killers of the conſciences, as it ſhall be ſayde hereafter.

Thyrdlye, they requyre an entyre and full perfection in all the aforeſayde three partes▪ the which is impoſſible for man to doo. So all men maye, ſée to what ende theyr doctrine tendeth.

Item for to make vp the whole heape of wickedneſſe, they adde to it this blaſphemy, that by the merytes of thoſe things, theyr ſinnes be pardoned. And ſo by thys meanes aboliſh and make of none effect, the benefite of him, by whoſe bloud our ſoules be purified and made cleane.

In the fyfte place▪ becauſe they ſhall not ſlaunder vs, ye ſhall perceyue howe we doo vnder ſtande of theſe three partes of theyr penance.

Of contrition.

Concerninge the contrition of the harte, wee know that the verye true amendment of a Chriſtian, muſt beginne by the feelyng of his ſynnes as wée haue [Page] ſayd in the article 23. of the fowrth poynt but in ſuch wyſe that it may be a way to lead vs to the frée mercy of God, and not to thinke to wype out our ſinnes, by the merite of our contrition, which is not a meryte of ryghteouſneſſe, but a ſorrowe due to our ſinne.

Of confeſſion.

As of confeſſion we finde fyue kynds, the which we teach and practiſe warely and dilygently according to the worde of God, not for to ſéeke therein remiſſion of the ſinnes, but as fruites and effectes of the true féeling of our ſinnes.

The fyrſte, is publyke confeſſyon of the whole Churche towardes God, when they do aſſemble themſelues ordinarylye to heare the worde of God, or extraordynarily, in ſome afflictions or trouble Leuit. 15 Exod. 10 Nehe. 10.

The ſeconde, is of euery one partycularly, opening his harte ordinarilye before God, to aſke pardon of him, after the example of the Publican Iohn. 13 Daniel. 9 1. Iohn. 1 Math. 18 Luke. 17.

[Page]The thirde is, when a ſynner extraordinarilye, touched with the true zeale of God, commeth ſo farre as to confeſſe openly his myſerie, and the mercy of God towardes him after the example of Dauid, and many other Pſalm. 51 Math. 3 Luke. 23 1. Corin. 15 1. Timo. 1.

The fowrth is particularlye Iames. 5., that is to wéete, when a ſynner deſyringe conſolation and aſſuraunce of his ſaluation, commeth to hys neyghbour, and principallye to his Paſtor, whoſe offyce is to ſhewe the vſe of the worde of God, as well to the whole flocke which is committed to him, as to euery perſon particularlye. But hée muſte take héede howe hée layeth this yoake vppon theyr conſciences, for God hath not made it as a lawe.

And alſo there▪ muſt bee héede taken more nearer, that they ioygne not nor attribute abſolution eyther to the perſon of the Paſtour, or to the vertue of certaine wordes pronounced.

Nor to any other thing, thē to the pure grace of God in Ieſus Chriſt, apprehended [Page] by faith. As is declared to vs by his worde, as hath bene ſpoken before in the Articles. 25. 26. 27. &. 28 of the fift poynt.

The firſt is when a ſinner reconcyleth himſelfe to him whom he hath offended, be it to one particular perſon, or to many Math. 4. and. 6., or to the whole Church: which is a [...] 2. Cori. 2 confeſſion & reknowledging of ſyns ordained of God, which foloweth alwayes a true repentaunce.

Beholde then the maner of knowledging our ſynnes, grounded vpon the holy ſcriptures: and teacheth vs moreouer that none can be ſufficiently ſory and penitent for his ſinne. But concerning the neceſſity to confeſſe our ſinnes to prieſts as they call them, leauing out nothyng at all, as if remiſſion of ſinnes depended vppon ſuch a recytall: we dare by Gods word boldly affirme, that it is a very deuelliſhe and wycked ordinaunce, wherof no fruit can enſue in the Church of God. As alſo it appeareth y• it was neuer inſtituted of God, by the opinion of the canoniſtes, but by Innocent the thyrde C. omnis vtriuſque ſexus de ſūma trinitate in antiq.. [Page] It is apparant that of a long tyme there was in ſome Churches, a certain perſon ordained among the elders or auncients for the vſe of the fowrth and fift kinde of confeſſion, wherof we haue ſpoken: But there is no cauſe why to impoſe this law to any people, or to binde the conſciences to a thynge impoſſyble, that is to ſaye, to perfyte recytall of all his ſynnes, much leſſe to eſtabliſhe the remiſſion of ſinnes, in the ſame. But afterwarde this cuſtom was abolyſhed in Conſtantinople, by Nectarius, predeceſſour to S. Iohn Chriſoſtome, who afterwarde ſpeciallye condempned thys auricular Confeſtion. And yet there was in that tyme no ſuch ſeruitude or bondage ioyned to it, nor was neuer vſed or done by Nectarius, nor yet Chriſoſtom had not approued it, as to haue bene ordained of God, eyther neceſſary, or profitable to the Church Nicephore in the hiſtory eccleſiaſtycall. 112. booke. 28. c. Chriſoſt. on the Pſalme 50. homil. 2 I tē ſermon of penance & confeſſion. Item. 5. homily of the incomprehenſible nature of god. Item. 4. homily of Lazarus..

Concerning ſatiſfaction, we knowe thanked be God, that true repentaunce requyreth that he whiche hath offended, ſhall ſatiſfye to hym that is offended, as [Page] much as maye be poſſible. Moreouer, we receyue and embrace, (with good moderation) the auncient cuſtome of the eccleſiaſtycall diſciplyne, toward thoſe which haue offended the Church, and which deſire to be vnited againe into the flock: but as to God to appoſe and ſet againſte his wrath, any other thing then ye only ſatiſfaction of Ieſus Chriſt, we ſay & affirme boldly, that it is the moſt wicked & excreable blaſphemy that can be. For conſider their penaunce, as they call them, for the moſt part be vile Idolatries & ſuperſtitious infamies, partly of their owne nature, as Pylgrimages, Maſſes, prayers, nūbred & compted, and none vnderſtande them, worſhipping of Idols, & ſuch other abhominations, couered vnder ye ſhadow of good ententes, & partly becauſe of the abuſe, of faſting, almoſes, afflictions of body: all the which things and ſuch other lyke tende to Idolatry, when they ioyne to them the opinion of deſeruing or merite, in mingling them with the bloud of Chriſt.

¶ Of the extreme vnction called anealing.

[Page]

Amōg other things, wherunto a paſt or is boūd, we do count ye viſitatiō of ye ſick, whom he ought to comfort & to aſſure thē of theyr ſaluation as is required, & according to the contents of the word of God. Now the apoſtles & other of the ancient Church, ſo long as ye gyft of miracles endured, haue vſed in theyr viſitations, not only this ceremony of laying on of hāds but alſo oyle, wherewith they annointed the ſycke Mark. 6. Iames. 5, not after forme of medicine, nor yet to make an ordinary ſacrament in the Church. For they themſelues neuer vſed it, and yet muche les dyd they bleſſe or worſhyp the oyle, or to croſſe it, or to ioyne it to certaine vertues: and in briefe, nothing les then to coniure or charme it. But to aſſure the ſicke perſon, certainly by this viſyble ſigne and ceremony. But theſe men on the contrarie they come neuer to the ſick, but as do the [Page] Rauens to the carrayne, and alſo knowe well that the gyft of healing by miracles was not geuen to the Church [...] for a certain tyme. Neuertheles they haue retayned and kepte the ſygn [...] and marke, yea, as neceſſarye to ſaluation for ſoules aboliſhing the benefyte of Ieſus Chriſte, after they haue vtterly diſguiſed it, with a thouſande manner of apyſhe playes at the leaſt. For the Apoſtles vſed not the oyle, but in thoſe whiche they healed myraculouſly. Therefore theſe ought to be aſhamed, not onely to vſe as they falſely alleadge as the Apoſtles dyd, but vſe it in thoſe which be out of all bope of lyfe: by reaſon wherof they call extreame vnction, or the laſt annoynting.

Of orders.

Concerning theyr orders as they call thē. Nay what diſordex was there euer ſo great in the whole world. For they be not yet accorded how many ther be. For one nameth ſeuen, the other nyne, and ſome thyrtéene. But to ſpeake as it is we [Page] may anſwere truely, that there is no one order in altogether▪ And as concerning offyces, we ſhall ſhewe hereafter that they haue not retained one of thoſe whiche God dyd appoint in his Church.

And for their ſacramentes as they call them, where is any one word or promiſe of God in their trompery? Secondly concerning the Ceremonies whiche they doo vſe in their orders. cā they ſhew any one of them ordained of God? By what title then ſhoulde they be ſacramentes? But conſider we the ſame more nearely. It appeareth that in the Church of God the perſons lawfully called and elected, for to ſerue aſwell to to the word, as the gouernement of the eccleſiaſticall affayres, were as conſecrated & dedicated to God, by the ceremony of laying on of handes, with the prayers of the whole Churche. But theſe people not content with this ſimplycitie, what they haue done? They haue quite put awaye the cuſtome of the aunciēt Church▪ & brought in this which foloweth, yea with a ſtrange language.

Of the clericall tonſure.

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Firſt, their muſt be a clericall tonſure where as they clyp thrée or fowre lyttle [...]eaires in his crowne, and he muſt haue a lytle blow on the eare, and then put his head in a ſurplyſe, as they call it, and behold a Prieſt ready made, able to haue a benefice, paying honeſtly for it, and to be exempte from the ſecular magiſtrate in time of néede, except being of age he wer maried to a widow, or were twiſe maried. Behold the foundation of the Popiſh clergie, as comfortable & agréeing to the worde of God & the auncient Cannons, as the diuels be to the Angels.

Item, if one looke on the ceremonies of the iiij. orders which they call Minores, they geue the keyes of the Temple into the hand [...] of thoſe which they call Oſtiarie. A booke to handle to thoſe they call Lectors: to their Exorciſts certain forms and maners of coniurations, and to their Acolytes, they gaue tapers and crewets [Page] to touche. Notwythſtandinge, thoſe which receyue theſe fayre ſacramentes, haue neyther Temples to ſhutte, nor Bybles to reade, nor Diuels to coniure, nor Biſhops to folowe: and what more, they receyue all thoſe offices at one tyme together. Who is it now that ſéeth not that all this is a verye apyſhe playe and mockery to God and his Church.

Alſo for the thrée orders which they cal Maiores, beholde howe it goeth. Thoſe which they call Deacons, receyue a ſtole vppon their lefte arme, with a text of the Goſpell chopped in péeces. Then my Lord the Byſhoppe (without callyng or Byſhopryke) putteth hys handes vpon him, to make vp the meaſure of the auncient ceremony. And yet notwithſtanding, theſe godly miſteries they playe all in a ſtraunge and vnknowen language. And howe ſhall hée bee a Deacon whiche hath no goods for the poore to diſtribute? No, for it is not geuen him in charge by my Lord Byſhop.

[Page]But to put wine in the chalice and bread on the paten▪ To make cleane the alter and dreſſe it fayre, to beare the croſſe, to ſynge the Goſpell and the Pyſtle to the people in a ſtraunge tongue, and to doo other apyſhe playe in theyr highe maſſe. Beholde howe correſpondent the Deacons in the Churche of God, were wyth theſe of the papiſtry.

The ſubdeacons receyue of the Biſhop the Chalyce and the paten. And of the archdeacons, the crewettes with water, for (as they ſaye) theyr office is to beare the crewette and the to well, to geue the Prieſt to waſhe, to ſet the implementes for the maſſe vpon the aulter, to receyue the offeringes, whereof the poore get nothing. Behold an other mommery.

Finally, their prieſts be ordained manifeſtly for to aboliſhe and bring to none effecte, the onely oblation which Ieſus Chriſte hath made in his owne perſon. They be greaſed with Oyle, to bring againe the leuiticall high Prieſthood, abolyſhed by Ieſus Chriſte. Moreouer they may [Page] receyue a breathing of my Lord Byſhop as though he had the holy ghoſt cloſed in his ſtomacke. Beſide this they do geue him a chalice with a paten and the bread not to eate, nor to féede other, but to ſing Theyr lowe Maſſes be all ſayde, which is againſt this order to ſing maſſe. (as they call it) which is a worde as me thinketh that ſhould be ſuffycient to condempne the vſe of theyr lowe maſſes, as they call them. Here ye may behold for theyr myſordered orders.

Of mariage.

For mariage it hath bene ſayde before in what reuerence we haue it according as it is Printed in our ſeruice Bookes, plainly to be ſéene. But theſe men be for the moſt parte, as great contempners of maryage, as they are great louers of all kinde of lechery and whoredome (as heauen and earth can wytnes) puttyng maryage when they lyſfe, in the place and number of the Sacramentes, by a verie apiſhe and ignoraunt manner. As it hath bene declared to them, I thynke a thouſande tymes. Yet notwithſtanding wyll [Page] they permit the ſpyritualtye as they call them, to vſe this ſacrament? No truely, leaſt that Chriſtendome ſhoulde bee loſt. So much ſeemeth this ſacramēt to them to bee polluted and fylthye. And in déede I confeſſe that whoredome of all kyndes appertayneth and agreeth better wyth them: I leaue out the meanes by the whiche they pollute the holy ſtate of matrimonie, as muche as in them is, theyr foolyſhe benedictions, theyr falſe opinion touchinge the ſeconde marriages, the bondage and ſeruitude layed vppon the conſcience touching affynitie, both ſpirituall and temporall. I pray them of one thing, if they woulde not be angry with that I ſhall ſay, that they would accord & ſhew me their opinion that mariage is a ſacrament, with one ſentence regyſtred in theyr decrées, (whome it maketh aucthor one of their Popes named Sircius) to wéete, whether that whiche Saynte Paule ſayde, thoſe which be in the fleſhe can not pleaſe God, bée vnderſtande of mariage or not.

Of Baptiſme.

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Concerning Baptiſme, certaine it is that the Lord hauing reſpect to his elected, hath not permytted that this Sacrament ſhould be aboliſhed in the papiſtry. For they baptiſe in the name of the Father, the Sonne, and the holy Ghoſt. The effect of Baptiſme, dependeth not in any wyſe of him which miniſtreth it: but yet notwithſtanding, in howe many ſortes haue they polluted it, for to bryng it to nothing, and vtterlye to abolyſhe it, if it had bene poſſible.

Fyrſt, all is ſayde and done in an vnknowen language, and although they had ſpoke in the vulgare tongue, what declaration is there of the ryghte vſe of holy Baptiſme, in this forme and maner which they vſe in the papaltie.

Secondlye, howe many ſygnes and Ceremonyes, haue they ioygned to it, wythout the woorde of GOD, wherein they ſtaye and truſte more then on [Page] the ſimple and holy ordinaunce of Ieſus Chriſte and the Apoſtles? And it ſerueth them to no purpoſe to alledge antiquitie. For tyme can not, nor may not ſpoyle God of the honour which pertayneth to him onelye, as wée haue ſayde in the 22. Article of the fowrth point. Moreouer they knowe well, that the ceremonies of Baptiſme, were neuer holden by the Fathers for to be of the ſubſtance of the ſacrament. Therfore, when as ſuper ſtition ſpringeth, it is neceſſary to aboliſh and ſuppreſſe it. For certainely it is not poſſyble that the foolyſh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordinance of God.

Thirdly, the grace of God it is not tyed or bound to the ſacrament, as if the promyſe were not ſuffycient and ſtronge ynough of it ſelfe, but the Sacrament is onely added and put to the promiſe, for a greater confyrmation, namelye, when there is neyther contempte nor neglygence, [Page] and we be out of all doubte that the children of the faithful are ſanctified from their mothers wombe. But theſe haue ſo tyed oure ſaluation to the exterior baptiſme, that they haue willed women to baptiſe children in caſe of neceſſitie as th [...]y cal it, againſt the expreſſe decree of the third counſell of Carthage.Canon. 100. Item in baptiſme we be ſo regenerated by the vertue of that whiche is there figured to vs, that oryginall ſinne, that is to ſay oure corrupt nature, is not imputed to vs to damnation, and yet notwithſtanding, ceaſeth not to be in vs. Althoughe dayly it be quenched, and ſuppreſſed by the vertue of Ieſus Chryſte dwelling in vs. Neuertheleſſe theſe doe not vnderſtand of what importance originall ſinne is. But doe teache that it is vtterly quenched, by the doppyng or ſprinckling outwardely of water, & that it putteth awaye that ſinne wherein we be all ſo culpable that it draweth our lyues to ruine and confuſion. And ſo attributing that to the water which appertaineth [Page] to the only bloud of Ieſus Chriſt, repreſented by the ſame.

Of the Supper.

Concerning the holy Supper of the Lord, what deſolation is there in all the Papiſtrie? It is requiſite that there be ſignes for to repreſent the thing ſignified, otherwiſe it can be no Sacramente, as we haue amply and largely declared. But theſe aboliſh the ſignes, ſaying that there is neyther breade nor wine, but onely the whiteneſſe and ſauoure of breade and wyne, wherein they vtterly abolyſhe the proportion, whiche is betwéene the ſignes, and the thing repreſented by them.

The coniunction of the thyng ſignyfied wyth the ſignes, dependeth on the onely ordynaunce and promiſſe of God, wtout being either locall, or in any wiſe natural. But ſo only as God offreth to vs verytably, that whiche he promyſeth to vs by his worde, and repreſenteth to [Page] oure ſenſe by vyſible ſignes, that is to ſay, the verie bodie and bloude of Ieſus Chryſte, to euerlaſtyng lyfe. But theſe on the contrarie, wil haue by the vertue of foure or fyue wordes, the breade to be chaunged into the bodye, and the Wyne into the bloude of Ieſus Chryſte, which is a verie Iuglyng or Sorcerie. For in ſo ſaying, they deſtroy by conſequent, the humanytie of Ieſus Chryſte. If they alleadge furthermore, that God is Almyghtie, the annſwere is ſoone made. For there is no queſtion to know whether God can, (for we doubt not but hée can do all) but whether he wyll or not. Nowe that he wyll not, it appeareth by thys, that he hath not declared it by hys worde. But on the contrarie, it is ſaide,Act. 1. &. [...]. that Ieſus Chryſte hath taken hys body from vs into heauen, & ſhall not remoue from thence, vntil he come to Iudge the quick & the deade. Although concerning his diuine nature and vertue he is ouer all. Moreouer when Ieſus Chryſte dyd take a verie body, he dyd ſufficiently [Page] declare that he woulde not be inuiſible, nor infinite concerning hys diuine nature, as he ſayd to his Apoſtles. Finally if they alledge that the bodie of Ieſus Chryſt is now gloryfied, the anſwere is peremptorie, that whē the Lord inſtituted thys ſacrament, his body was not as then gloryfied. And neuertheleſſe hys wordes were then as true and veritable, as they be now at this day: wherfore their ſaying is to no purpoſe, for the glorification, maketh but one bodye, to become one infinite thing, for it appertayneth but to one God to be infinite.

The ordinaunce of God ought to be playnely declared, and expounded in the miniſtration of the ſacramentes, according to his word, otherwiſe no faith can be there. But theſe haue wrapped the ordinance & word of the ſupper, among a number of things, vtterly contrarie to it, for to turn away the people from that whiche they oughte chiefly to conſider. Alſo they ſay nothing, but in an vnknowen language to the moſte parte: and [Page] finally muche leſſe expounde they any thing, but on the contrarie, they enforce themſelues to ſpeake at that tyme baſeſt and ſofteſte, ſo that then it ſéemeth they blow rather than ſpeake. And then they haue done their greate conſecration, by reaſon wherof they eſtéeme themſelues more worthy than the Virgin Mary, for (ſay they) the virgin Mary did but beare Ieſus Chryſt, but we make him.

The ſupper is the Sacrament of the communion of the faythful, as wel with Ieſus Chryſt, as one with another: but theſe againſt the expreſſe word of god, againſte the nature, and the ende for whiche this Sacramente was inſtituted, againſte all the cuſtome of the auncient1▪ Cor. 11. Church, haue changed it into their baſe Maſſes, and particular Maſſes, from whence ſhortely after, were hatched and ſprong vp this gret and horrible multitude of Maſſing Prieſtes.

We oughte to come to the Supper, there to receyue in our owne perſons by fayth, the body and bloude of our onely [Page] Sauiour. But theſe gyue in their Maſſes neyther breade nor Wyne, but eate vp all themſelues (for all the Paryſhe as they ſay.) But put the caſe that theyr Sacrament were a true Sacramente, where fynd they that the ſacraments do profite them whych receyueth them not, or whether one maye receyue it by aCap. reiecta conſecratione. diſ. 2. d. conſecrat in decret. Note this wel. Proctoure? But what ſay they to Calixte one of their Popes, whych woulde that al they ſhoulde be excommunicated, whiche be founde at Maſſe, not communicating the Sacramente wyth the Prieſt.

Alſo we ought to come to the Supper of the Lorde, to the ende to receyue Ieſus Chryſte to euerlaſting lyfe, by the vertue of the oblation, whiche he once made of hymſelfe. Theſe on the contrarie, what ſay they that they doe at their Maſſe? They offer Ieſus Chryſt to God his father, for the quick & for the deade. Now if this be true, where is this only oblation of Ieſus Chryſt, where is alſo his hie prieſthood, & by conſequent, wher [Page] is the onely hope of our Saluation? God hath inſtituted two Sacramentes, that is to ſay, breade and wyne. Theſe of their own authoritie (beſyde that in their hye and lowe Maſſes there is no communion, no when they kéepe their Eaſter, as they call it) haue taken away the vſage of Wyne, from all thoſe whiche they call lay people. And they cannot deny, but it is againſt the expreſſe ordinaunce of God, and againſt the cuſtome of all the auncient Chryſtian Churche. But what ſay they of their Pope Gelaſius, which excommunicateth expreſly alNote. De conſecradiſt. 2. cap. comperi [...]. thoſe which be contēt to take the bread, and abſtaineth from taking the Sacrament of the bloude?

The Sacrament of the bodye, and the Sacrament of the bloude, were ordayned ſeuerally, and namely the bread oughte to be broken to be dyſtributed. But theſe in the Sacryfice of their Maſſe, (where as I haue ſayde before there is no Communion, and conſequently no Sacrament of the Supper, [Page] but an horrible prophanation of the ſacrament, make 3. morſels of that which they ſéeke no more in Heauen by faith. But they ſay they holde in their handes▪ and ſo eate their ſoppes & wine: what ſay they then to Iulie, one of their Popes which did expreſly forbid them toDe conſecra. diſt. 2 chap. crimen. wet the breade in the wine?

The ſacrament of the ſupper oughte to ſerue vs as a ladder, for to aſcende vp to heauen by faith, and there to embrace him, which is repreſented in the ſupper, by ſignes and viſible ceremonies. By reaſon wherof they alſo yet ſing Surſum corda, that is to ſay, not to ſtaye themſelues vpon viſible ſignes on the earth, but to lyfte vp their heartes and mynds on hye, for to eſchewe all Idolatrie, but theſe after they haue ſong it, doe proue themſelues lyers, going clean contrary, willing the people to ſtay and gaſe vpon that which they holde in their hands: and do worſhyp it as very God, furely a thyng ſo deteſtable, that it is maruell that the earthe dothe not open and [Page] ſwalowe them vp.

The ſacramentes be ordained, to be miniſtred and vſed as hath ben ſaide, according to the word of god. And therfore without this vſe and miniſtration, they be no ſacramentes, as S. Auguſtine decla [...]ethThird boke of the Trinitie. 10. c. playnly ſpeaking of the bread of the ſupper ſaying: ſuche things be honorable, and religious things, but not maruelious, or miraculous things, but theſe contrariwiſe, cloſe it in their boxes, worſhip it as very God, and yet the wormes wyll eate it: they make it reſt ſome certayne dayes of the yeare, and make him to walke ſome other dayes. Whi [...]h was inſtituted by Pope Vrbane the fourth, a boute the yeare. 1264. for the Chriſtian church did neuer know what that ment which they cal in ſom places the feaſt of god, or corpus chriſti, but ſince. [...]97. yeres which declareth ſufficiently which [...]orm and order of the Church is nowe, eyther theirs, or this which we now hold. Certainely it is maruell that they doe not reſerue and cauſe to walke, or to leade about [Page] the wine, as well as the bread, for the one is as precious as the other. It were out of order to ſaye, they feare the wine wil eger or waxe palled. For they holde that it is no more wine, but the pure bloud of the Lord, the which being glorified, is no more ſubiecte to corruption. But howe muche wanteth it after theyr doctrine, that Saincte Hierome is not an heretik, the which ſpake honorably of Exuperius Byſhop of Tholouſe, for that he kepte the bloude in a cuppe of glaſſe, and the body in a baſket of oſiers, without any pompe? What ſhal becom of al the auncient Churche, whiche gaue the breade, not into the mouthe, but into the handes of the faythfull? What ſhall become of the tyme of Saynte Ciprian,S. Ciprian Sermon. 5. de lapſi [...]. where there were women which wythout reprehention, dyd kéepe the reſidue in their coffers? Althoughe there were in it wée confeſſe, Superſtition procéeding of ignorance: but yet this was far from Idolatrie, the whiche wée ſée at thys day maynteyned, with all kynde [Page] of crueltie, as though we dyd not beléeue in God to ſay this (whiche is true) that we muſt ſéeke Ieſus Chryſte in Heauen by fayth, and not with corporall eyes in this world.

The effect of the Sacrament, concerning the coniunction of the ſigne wyth the thing ſignified, dependeth vppon the onely ordinaunce of God, lawfully obſerued and miniſtred. And theſe contrarywiſe tyeth and byndeth their conſecration, to the intention of him whiche dothe conſecrate, ſo that no man can be aſſured, whether he be an Idolater, or no, in worſhypping of that whiche they would haue to be worſhypped. For if the intent for to conſecrate be not in the Prieſt, they ſay themſelues there is but bread. Nowe to woorſhip breade is very Idolatrie. But who canne be aſſured of the intent of the Prieſt, conſidering that men know for the moſt part, what people they be?

[Page]The vertue and effecte of the Sacrament, concerning the receyuing of the thing ſignified, that is to ſay, of the body and bloud of the Lorde, conſiſteth in the fayth of him which receiueth the Sacrament, bycauſe it is the onely meanes to receyue Ieſus Chryſt: but theſe contrariwiſe, will haue Ieſus Chryſt to be alwayes receiued, aſ wel of the faithful, as of the vnfaithfull, which is as muche as to lodge God and the Deuill, life and death togither.

Finally howe agréeth the garmentes and the apparell of theſe game players, with the ſupper of the Lorde, which is ſo much more excellent and celeſtial, as the ſigne is homely and ſimple? For we be no more comaunded to worſhippe God by figures and ſhadowes, but in ſpirite and veritie: and if it were néedeful as yet to haue ſuch apparel or figures, can they finde any better, than thoſe whiche God himſelfe appointed to his people by Moſes? But if God hath abolyſhed thoſe things, yea namely forbidden them, as [Page] thyngs ſhadowing and darkenyng the bright Sunne, now that the cleare daye appeareth, what other ſpirite, but the ſpirit of the Prince of darkneſſe hath moued thoſe whiche haue forged to vs, and doe dayly inuent and forge, new figures of their owne pleaſure, and after their owne deſire and appetite? As aulters, Napkins, Idolles, Towels, Corporas, Chalices, & Couers, Crewe [...]s, Amiſes, Albes, Gyrdels, Cappes, Stoles, Manipuls, Croſſes, Miſſals, Tape [...]s, Torches, Copes, Tunicles, Paxes, Senſors, Shippes, Banners, Apyſhe thyngs on féete and handes, demaundes and anſweres, neyther knowing what they demaund, nor what they aunſwere. And in breefe, ſuche a working and iugling, that themſelues be conſtrayned to laugh at them, and turne to ieſting and paſtime, euen at their owne folke. Notwythſtandyng they ſay, we be Sacramentaries, whiche holde vs to the verie ſimple ordinances of Ieſus Chriſt, in al feare and reuerence. And theſe here [Page] which mocke god, and the world which lyue to diminiſhe and bring to nothyng the ſacrifice of Ieſus Chriſt, and which ſell Ieſus Chriſte dayly, as muche as in them lyeth, for as much or more money than Iudas dyd: theſe I ſaye be the prelates of Chriſtendome.

12 In the papiſtry there is no eccleſiaſtical gouernement.

IT appeareth by this aboue ſayde, that there is neyther worde of God purely declared, nor prayers duely made, neyther Sacramentes ryghtly admyniſtred in the papiſtrie. But all is notoriouſly reuerſed and chaunged, which be neuertheleſſe the verie ſubſtantiall and true markes of the Chriſtian church, as hath ben ſaid. It foloweth that the Papiſtes, or otherwiſe the Romiſhe Churche, be in no wiſe the holy Catholike Churche, that is to ſaye vniuerſall: the whyche wée doe beléeue: for as muche as God hath euer preſerued and kept his church, [Page] as was aunſwered to Elias, in the time of the reuolting of the ten Trybes of Iſraell.

But bycauſe they alleadge to vs the ſucceſſion of the Apoſtles, as if that were a ſure argument, it muſte be ſéene of what force thys reaſon is, at the leaſt in the gouernemente whyche they call the eccleſiaſticall Hierarchie. Fyrſte I ſaye, they preſuppoſe a foundation vtterly falſe, that is to wit, the Churche to be ioyned or tyed to a certaine nation ſée, or place, conſydering that all the Scripture, and the experience of that we ſée wyth oure eyes, be all together contrary.

Secondlye, theſe whyche enter not by the doore of the houſe, be not called paſtoures, neyther ſucceſſours of true paſtours, although they occupy the ſame places, but rather robbers & theues: And it is not ordayned that falſe paſtoures or Prophets ſhould be obayed as ſucceſſoures of Prophets. But we muſte take heede, and ſeparate oure ſelues [Page] from euerie one, that teacheth any other doctrine than this of God. Alſo S. Paule ſayd, that he is accurſed, and to be cut off from the Churche, whych ſhoulde bring any other Goſpell (that is to ſay any other doctrine of Saluation) than his. He excepteth not the Angels: but he paſſeth further, and propheūeth that thoſe which ſhoulde do thus, ſhoulde ſit in the Temple of God, that is to ſay, ſhould hold the place of Paſtours and Elders. And S. Iohn declareth ſufficiently in hys Apocalips, that it ſhoulde be namely within Rome, as the auncient writers haue vnderſtand it.

And for to ſhewe in fewe wordes, there is not one among them from the greteſt to the leſt, which after this reckning is not a robber and a theefe, if the word of Ieſus Chriſte maye take place, I ſay not one excepted, as their Prouiſions, Preſentations, Collations, Signatures, Bulles, Mandates, Preuentions, Dates, Conſentes, Permutations, Concordates, [Page] Reſignations, Pencions, Annates, Vacantes, Proces, Fulmines, takynges of poſſeſſions, Diſpenſations, (which be the windowes where thorow they enter in) bee dyrectlye againſt nature, againſt al right and reaſon, againſt the holy ſcripture, againſt all the auncient counſels and decrées, agaynſt all the wrytinges of the auncient Gréekes and Latines: briefly, they be things of them ſelues moſt vyle, infamous, & execrable in the Churche of God: That neuer ſince the worlde was a worlde▪ was there any ſuch abomination, nor ſo open marchandiſe, of that which of it ſelfe is more precious then Heauen and earth, that is to wéete, the poore ſoules of the Chriſtians bought with the precious bloud of Ieſus Chriſte the Sonne of God. And let all kings and Princes of Chriſtendome vnderſtand, that they ſhal render a [...]o [...]ts to the great Kyng of Heauen and earth, for that they ſuffer thée [...]ery and robbery to haue place in their lands & countries, which hath no title or cullor of ryght eyther diuine or humaine.

[Page]Thyrdly, if they be the ſucceſſours of the Apoſtles, then muſt the Apoſtles be theyr Predeceſſours. But that caſe is cleane contrary, for in their eccieſiaſtical regiment there be two ſortes of eſtates, of the which one of them was vtterlye vnknowen, not only to the Apoſtles, but alſo to al the Chriſtian church, the which maye not, neyther ought to be maintayned or ſupported in any caſe. The other, concerning their names, be not nowe in the Church, but notwithſtanding, they be ſo diſguiſed in effect, as the light is no more contrary to the darknes, then theſe be contrary to thoſe▪ whoſe names they beare. Then I conclude, that there is nought in all their caſe, but an horryble confuſion, declaring ſufficiently of what father they be chyldren.

In the fyrſt place, I wyl ſpeake of the Pope, for as much as he calleth himſelfe head of the Church with the Cardinals, the Suffraganes, Officials, Proctours, Vicars, Chaplains, Prouoſtes, Priors, with all their ſequels.

I put in the ſeconde place the Archbyſhoppes, [Page] Biſhoppes, Curates, Cannons, Prieſts, Deacons, ſubdeacons, Clarkes, and ſuch other officers.

As concerning the order of S. PeterS. Ierome vppon the Epiſtle of S. Paule to Titus. and S. Paule▪ S. Iherome wytneſſeth ſufficiently (as appeareth alſo by theyr epiſtles.) For in y• beginning there was no dyfference betweene Prieſt and Byſhop. But if they wyll regard that which hath happened ſince, the biſhop of Rome hath be not his limites and bondes aſſigned as the other▪ Metropolitanes▪ had in the fyrſt counſell of Nicene, confyrmed by the ſubſequence▪ When S. Irene and S. Ciprian wrote to the Biſhoppe of Rome, yea in reprouing him ſharplye, did they call him by any other name then brother and fellowe? Gregory the fyrſt▪ dyd he not deteſt the name and offyce of head Byſhop, or Patriarke, declaring in more then twelue ſundrye textes, that it is the verie tytle of Antechriſte? Who hath conuocated the auncient vniuerſall Sinodes? Who hath aſſygned the place and the time? Who hath enioyed namely the Biſhoppes of Rome as well as all [Page] other to be there, but the Emperour?

If they beléeue not vs, nor the actes of the Counſelles, let them beléeue the requeſtes, interceſſions, and excuſes contayned in the Epyſtles of Leo the firſt, a man amonge the reſt full of ambition, whiche neuertheleſſe did not once thinke of that which his Succeſſours hath vſurped. Gregorie the firſt, which they holde as a Saint, did he cal the Emperour any otherwyſe then his ſoueraigne Lorde?

Epiſtle. 5. of the fyrſt booke. Namely, did not he witnes that it is by the commaundement of the Emperour, that he was Biſhoppe? Much leſſe then dyd the Pope make the Emperours. In the tyme of Conſtantine, in the cauſe ofAuguſtine expoundeth at large againſt the Donatiſts. a Byſhop of Carthage named Cecilian, was not the Biſhoppe of Rome with other Biſhops Delegates, as Iudges appoynted by the Emperour? And afterwarde, becauſe there was an appeale from his iudgement, the Byſhop of Arle was hée not ſent as Delegate by the Emperour, for to knowe the cauſe of the appeale? When Looke the. 6 leſſon of the counſell of Calcedon. Leo the firſt would extoll his preheminence, by his Embaſſadours [Page] in the counſell of Calcedon, although that whiche he pretended was a ſmall thing, in reſpecte of that which is done ſince: was it not put backe and denyed quycklie by the Counſell? Was it not expreſſely forbydden in the counſel Mileuitane (where as Saynte Auguſtineb Canon. 22. of the counſell Mileuitane, more there. 1100. was) that from Affrica they ſhould not appeale ouer the Sea? And when thrée Popes one after another, to wéete, Zozinius, Boniface, and Celeſtine, alleadged in the ſixt counſell of Carthage, a falſe Canon of the counſell of Nicene, for to vſurpe iuriſdyction ouer Affrica The epiſt. is in the end of the counſell of Affrica., this falſehood was it not dyſcouered and condempned by expreſſe letters? In the whiche it is alſo declared to Celeſtine, that hée hath not to doo to ſende, neyther Legates, nor other of his parte into Affrica, for as muche as it was not ſo ordayned in the Churche, nor in no wyſe to be receyued. Now theſe teſtimonies being moſt true and certain, by what tytle doth he call himſelfe, ſucceſſour of Saint Peter, and heade of the Churche, vnder the ſhadowe of ordynaunces, which they [Page] alleadged notoriouſly falſe, and attributed vniuſtly to thriſe whom they lyſt. As hath heretofore bene ſayde, and partlie alſo made by them ſelues, after theyr owne appetyte, agaynſt God and all the auncient decrées, of whome they woulde ſeeme to be the defenders. Or ſhall it be for that about the yeare. 607. Boniface the fowrth, dyd bye fyrſt of this horrible monſter Phocas, (murderer of Maurice the Emperour his Maiſter) the tytle of vniuerſal head or Biſhop, which Gregorie his predeceſſour ſo earneſtlye dyd refuſe, ſaying that it was the verye manifeſt tytle of Antichriſte? Or ſhall it bee becauſe that Zacharie and Steuen the ſeconde (for the rewarde of theyr cruelties,This was done about the yeare. 752. and infamous treaſons) receyued the ſeigniorie of Italye, whiche they afterward dyd call the patrimony of ſaint Peter? This ſhall ſuffice them for this tyme: for if it be néedefull to enter into further matter, there is well wherewith to banket them of another ſort.

Concerning Cardinals, it were néedefull that they ſhoulde fyrſt of all declare [Page] from whence they bee come, the whiche were verye diffycill for them. Certaynly (if we wyll beléeue the godly iuglyng of that Synode, which they haue attrybuted to Sylueſter Pope) theyr natiuitie dyd begin at Conſtanſtine. But there is yet worſſe, then in ſo long a tyme, and in ſo many Counſels, & ſo many bookes of the auncient Doctours, there is made no more mencion of my Lord Cardinals tytles, then if they had neuer béene hatched. Wherefore if there were any then, it muſt appeare that their office & charge was very ſmall. And in déede it is euydently ſene by that which they alledge of Sylueſter, that they were none other but Deacons, that is to ſay, dyſtrybuters of the goodes of the poore, euery one in hys quarter of the Towne of Rome, at that time being deuided in 7. quarters which they called Cardines. It is then no maruayle7. quarters of Rome called Cardines. though they be not named by ſuch thynges as concerne the affayres of the true doctrine, or the gouernement thereof, wherein they are not ſéene, neyther doo they vnderſtande what it meaneth. [Page] But afterwarde when theyr Byſhoppe was exalted. the Prieſts of Rome would alſo bée a lofte: and by this meanes the name of Cardinall was geuen to them, and their authority encreaſed and grew vp: For it was more then reaſon, but that they ſhoulde haue part of the bootye. And for to hyde or diſſimule theyr originall, they haue agreed to be called. Cardinals, as if they were thoſe vpon whom the catholyke Churche were ſtayed, as a gate hangeth vpon his poſt: For Cardo ſignifieth a gate or doore poſte.

But they are not determyned to leaue their tytle, ſo long as they adde to them, as Saynt Croſſe, Saynt Sabine, and other. The which declare yet playne their oryginall and firſte offyce. Yet that not withſtandyng, by a long ſpace, it was thought a ſtraunge thing, that a Cardynall of Rome ſhould hold a Biſhoprike, for he could not haue it at Rome, where hée muſt doo hys offyce of Elder, or of Deacon, and ſo féede his flocke. And for to bee a Byſhoppe, and not to preache, was a thyng no leſſe ſtraunge, then to [Page] ſée a Shephearde dwell in a Citie, and be called Shephearde, and to receyue the wages, without kéeping or féeding any Sheepe.

Farre was it from theyr cuſtome, to bée abſent from theyr charge and offyce, or to haue a Vicar vnder them: and yet leſſe to kéepe them in the courts of kings and Princes, and to be charged with Abbyes and Byſhoprikes. But after the horrible confuſion was come, then theyr charges and offyces were conuerted into dignities, and my Lorde the Pope deſyred no better, then by theſe traffykes and meanes to entertaine himſelfe with Kings and Princes, euen by the meanes of his Cardinalles, who of good ryght he calleth his Creatures. And neuertheleſſe, of ſuche gre [...] force is the Trueth, that in the yeare [...] ▪ [...]8. the principall among them, yea, na [...]ly the ſame which at thys tyme, or of late was Pope, and called Paule the fowrth▪ declareth fréely to Pope Paule the thyrde, that to bée a Byſhoppe and Cardynall, were thinges vtterlye not to be ſuffered. The booke is [Page] imprinted, and open to be ſéene. What lacketh it then, that they bée not iudged by theyr owne mouthes? I leaue out to ſpeake of theyr Buggeryes, Auarices, Symonies, Treaſons, poyſoninges, and other Cardynall vertues, vſed of many among them, which all the world ſtyncketh with the ſight and knowledge therof. To ſpeake of their eſtate (although they were the moſte honeſt men in the worlde) yet I ſaye▪ they haue no approuation nor iuſt tytle, neither in the ſcripture, or in Counſell, neyther Decrée, or auncient Doctor: although they ſet them ſelues aboue the Metropolytanes & Byſhops.

But truely I agrée with them in one thing, that is to ſay, that their vniuerſall heade (whiche Saynt Gregory calleth Antichriſte) cannot better be choſen then of ſuch an honeſt company. But of one thing I muche maruayle, that ſo many great men of ſo noble and auncient houſes, yea euen Princes, haue thorowe thys curſſed ſonne of perdition béene ſo bewytched, deceyued and poyſoned, to [Page] make them Myniſters of his crueltyes, that they haue no more regarde to the dygnitie of theyr aunceſtours, nor the building and reſtoring of the poore Chriſtian Church, and the authority of kings ruinated and ouerthrowen by the falſe perſwaſions of this wycked beaſt. But to be ſo contamynated with ſuch fylthynes to maintaine that which they ſée and knowe in theyr owne conſciences [...]owe euyll it is.

Beholde here howe the Pope and his Cardinalles be the ſucceſſours of the Apoſtles and Diſciples of▪ Ieſus Chriſte: Concernyng theyr Suffraganes, Officials, Proctours in the Courtes of the Church, Notaries Apoſtolycall, Promoters, Auditors, Bulliſts, Copiſts, Courriers, Vicars, Chaplaynes, Prouoſtes, and other ſuche innumerable vermyne, what can I ſay otherwyſe? For one ſhall find aſſoone the diuel among the Angels, as one worde or mencion of them in the holy ſcripture, or in the auncient Counſels, Decrées, Doctours, Gréekes, or Latines for to approue them. I ſay more, [Page] that it is as poſſyble to accorde theſe eſtates with the true forme of the Chriſtian Churche, as to accorde lyght and darknes, trueth and lyes.

I come nowe to the other, which haue more apparence, for as muche as they haue theyr foundation in the ſcrypture: yet notwithſtanding, becauſe they be nothing leſſe, then that whiche they be called, to what purpoſe doeth theſe names ſerue whiche they beare, but the more to condempne them of falſehoodde and deceypt.

Wee haue here before declared and ſhewed that there is in all two degrées of Eccleſiaſticall offices, as well for the myniſtration of the woorde of God, as of publyke prayers and Sacramentes, to weete, the offyce of Paſtours and Doctours. Suche was the manner and the cuſtome in all the primatyue Churche. And for as muche as the Paſtoures are deuyded into many degrées, to wéete, Archbyſhoppes, or Metropolytanes, Biſhops, or Curates, this was not onely in reſpecte to the office of the worde, but in [Page] conſyderation of the orderyng of the affayres which concerneth the Eccleſiaſticall iuriſdiction, of the whiche wee ſhall ſpeake in his place.

Wherefore there is in conſideration of the offyce, to myniſter the doctryne of the Goſpell, no dyfference before God, betwéene the Archbiſhop, the Byſhoppe, and the Curate, ſo that eache of them bée Paſtour of their owne flockes. And for this cauſe bee they all named with the common name of Biſhops. So hath Ieſus Chriſt and his Apoſtles both exercyſed and ſpoken, and all their true Succeſſours Mark. 18. Iohn. 15 Acts. 18.. As if they conſider al the auncient Counſels and decrees, concerning the election and the lyfe as wel domeſticall as publike, of thoſe whom we ſpeake of, they ſhall fynde there and perceyue thinges yet more ſtraight. Nowe then is it poſſyble that the ſtubborne impudencie of theſe horned beaſtes ſhoulde come ſo farre, to bee called Succeſſours of the Apoſtles, & vaunt them ſelues of names which appertayneth leaſt to them of any men vnder heauen? For who ſet them [Page] in this eſtate? By what doore be they entered in? Where is the election & examination of all theyr lyfe, according to all right orders both diuine & humaine? Is there one among a hundred of them, that is meete or diſpoſed to thinke only of his charge or offyce, or knoweth certaynly what office and charge he hath, or which onely enquyreth after his flocke? And if there be found one among a hūdred, how doth he occupy himſelfe, but rather to do any other thing, then that which pertayneth to his office? And if of a thouſand Biſhops or Curats in the papiſtry there he founde one which teacheth his people, what doctrine is it but ſuch as is directly againſt the trueth, as we haue declared? And what Sacramentes can hee myniſter, what orders maye he kéepe, where there is nought but all pollution and falſifying of the true ſacramentes, and all abhomynable confuſion, as here before hath bene declared? The prouincial coūſelles, howe be they kept? Nowe many Archbiſhoppes be there? How many Archbiſhoppes be there? How many Biſhoppes be there, meete to dyſcerne and [Page] geue counſell? Concerning Sinodes of euery Dioceſſe, howe bée they practiſed? Wherefore be the Curates called, but to paye theyr tribute and procurations? What aſſemble, what doctrine, or what order is there?

But I wyll demaunde of them, according to their own ordinaunces, whether one that is excommunicated, ought not to be reiected, and not to be taken as a member of the Churche? Howe much leſſe then ought he to be a Paſtour? Secondly, I demaunde of them, if he be not ſuffyciently excommunicated, which is notoriouſlye ſuche a one, as are thoſe whiche Ieſus Chriſte and his Apoſtles commaunde to eſchewe as one infected, or full of peſtilence, and whiche be expreſſelye entered and mayntayned in the Churche, againſt all the conſtitutions, and ordinaunces of Counſels, Decrées, and auncient Doctours, conformable to the ſcriptures. Nowe for to know if they bée ſuche, I ſende them, beſyde the Scryptures, whiche wee haue alreadye often tymes alleadged 1. Corin. 9. 1. Timo. 6 to the [Page] Epiſtles 3. and 4. and fourth booke of S. Ciprian, and to the third Treatiſe of the ſame, entituled, The ſimplicitie of Prelates. Item to the Epiſtle 85. of Leo the firſt. Item, to the Canon 4. and 6. of the counſel of Nicene. Item to the Canon 23 and 25. of the counſell of Antioche. Item to the Canon 14. and 15. of the counſell of Sardicque. Item diſti. 23. ca. Cleric [...] plebiſque, and 8. q. 1. c. Sicut vir. Paragr. Epiſ copum vere, and 9 q 3. c. Archiepiſcopus nihil. There and other where in an infinite number of textes they ſhall fynde by what title they be called Archbiſhops Byſhops, and Curates, how auayleable the title of their Hierarchie is.

13 The abuſe which is commytted in the ſeconde partie of eccleſiaſticall offyces which be Deacons.

COncerning thoſe whiche ought to wayte and watche vppon the doctrine and prayers, let vs come firſt to the diſpenſation of the goodes of the poore, for the which it was declared, that [Page] the Deacons were principallye eſtabliſhed. Alſo in the Papiſtrie, what examination, what election, or what order is there in the making of Deacons, and Subdeacons, what charge alſo is geuen them? Forſoothe to bee able to iuggell in theyr mommerie, to bee aſſiſtaunt at the renouncinge of the ſacrifice and interceſſion of Ieſus Chriſte, as hath bene declared before in the thyrde and fowrth Article, to ſyng a gobbet of the Hiſtory of the Goſpell, or of an Epiſtle in an vnknowen language, and without expoſition, to handell the Challice, to holde the Crewetes, to receyue the offeryng, whereof the poore ſhall haue nothing, to geue the Pax [...], to ſaye Ita miſſa eſt in a hye Maſſe. But in what Churche? forſoothe where they maye. And for howe long? Untyll they them ſelues maye be Prieſtes euen the firſt day. And becauſe that long time before he be a Prieſt, that is to weete, before hée haue the office of doctrine, or of eccleſiaſticall iuriſdiction, according to the olde Canons, be muſt be for a tyme exerciſed and proned in theſe [Page] baſe offyces. Therefore it was néedefull for theſe Maiſter Apes, to worke ſome inuention for to ſaye they kéepe the auncient decrées. Nowe I praye you theſe thinges conſydered, by what title dare theſe wycked wretches bée called Deacons, againſt the teſtimony of the ſcripture, againſt all the auncient decrées and Doctours? For the which they ſpake of the offyce of the Deacons, in the miniſtration of the Sacrament of the ſupper, howe can it agree with that which is dyrectly againſt it? And eſpecially of Archdeacons, by what tytle are they called by that name, conſyderinge they haue not followed one iotte of their office? And for the admyniſtration of the goodes of the Churche, where is the diſtrybution of fowre partes, ordayned by auncient Counſelles, as it hath bene amplye declared, in the thyrtie Article of the fyfte poynt?

From whence commeth that euerye Benefyce as they call it, hath hys reuenue a parte? But that the Lordes coate whiche the Souldiors woulde not [Page] teare, is by them parted into infinyte peeces?

Where is the fowrth parte committed to the Byſhoppe, and howe is it dyſtributed? I report mée to theyr whoores, to Bawdes, to Dogges, to Hawkes, Popengayes and Byrdes, to Horſes and Cookes. Where be the Cleargye that ought to be noriſhed with his fowrth portion? But rather in what Churche haue they any learned Clarkes or Schollers? I report mée to the Cathedrall Churches and Collegyalles, as they doo call them, where the bootye and ſpoyle is parted. Where is the fowrth parte of the poore? I reporte mée to thoſe whiche kéepe the accoumptes of Hoſpytalles, howe muche they be holpen by the part of thoſe which haue the goods of the Churches?

Where is the fowrth part for the reparation, not of theyr ſuperfluous Palaces, vnméete for Chriſtian men, and yet leſſe for the entertaynement of ſuch horryble Idolatries? But to mayntayne the buyldynges neceſſarye for the congregations, I report mée to thoſe that [Page] ſée it. Beholde in ſumme the godly order of this Eccleſiaſtical Hierarchie in theſe poyntes.

14 Of the abuſe which is commytted in the order of Prieſthoode, and in the gouernment of theyr ſpirituall iuriſdiction.

IF it bée néedefull to ſpeake of the abuſe whiche is commytted in the thyrde part of Eccleſiaſticall offyces, of the which hath bene ſpoken in the fifte poynt, in the Artycles. 32. 33. 34. and other following, by what ende maye we begynne to enter into ſo great a confuſion?

Fyrſt, by what authoritie haue they chaunged (for the moſte parte) the nature of the ſpyrituall iuriſdiction of the Churche into a m [...]ere temporalitie, appertayninge onelye to the Ciuyll Magiſtrate, by all ryght both diuine and humaine?

Secondly, although the Prieſtes or Elders be eſpecially ordained to do their [Page] offyce by Gods woorde, from whence commeth it, that it is ſo out of vſe in all the Papacie? For I doubt not of that I ſpeake, and alſo it is manyfeſt throughout the Scripture, and by all the auncient Counſelles and Doctours, that thoſe which be called Prieſtes at this daye, be no more lyke that they beare the name of, then blacke is lyke whyte. For after theyr manner, what is it to bée a Prieſt? It is to haue authoritie to Sacrifice and to offer vp Ieſus Chriſte for the quycke and for the deade: that is to ſaye, in one worde, to turne the rootes vpwarde, as much as in them is, of all the grounde of our ſaluation, as in other places hath bene ſayde. And from thence is it ſprong that of Gouernours, they haue made hyreling Sacrificers for wages. And ſo there is become two ſortes of Prieſtes, that is to weete the Beneficed, and the poore hyrelinges, whiche lyue vnder the other, and bée more buſyed in offeringes aſwell in their dayly butchery for mony, as Iudas was, as alſo affyrming theyr office to ſaue and dampne for money, yea [Page] of thoſe which be ſo occupyed to dampne them ſelues, that they are forced to haue Uicars vnder them to dampne others. And to aduaunce this occupation, they muſte yet haue goodlye Bulles and Diſpenſations, to dyſtribute to all that commeth, paying honeſtly for it: to the ende that thoſe which lyue to eate vp, deuour, and dampne all the worlde, as muche as in them lyeth, alſo maye deuour and dampne one another by priuiledge. For truelye it is eaſye to ſée in this confuſion whiche is apparaunt to all the worlde, and to thoſe whiche bée of the beſt of them, if theyr bellye doo not ouercome theyr conſciences, that the Diuell fyndeth hym ſelfe as it were combered and ouerladen to receyue ſo manye at once, and woulde inuent ſome maner of way, that eache maye come in bys ranke and order, drawing and tollyng after him his companie: a thyng certaynly moſte miſerable and pitifull amongſt the Chriſtian people.

Notwithſtanding, who hath this iuriſdiction whiche deuowreth the quycke [Page] and the deade, vnder the name of the Churche? I wyll not enter here into the great bottomleſſe court of Rome, but I leaue it to be ſcanned to Saint Barnard in his bookes De conſideratione, to Pope [...]gene: although that which they then dyd, was nothyng, in reſpecte of this whiche is nowe. But I wyll ſpeake of the Ordinarie.

Fyrſt, my Lorde Byſhoppe, maiſter Offyciall, maiſter Uicar, theyr Promoters, Procurers, and ſuche lyke haue taken the place of my maiſters the Sacrificers. On the other ſide, the Canons as well in theyr Chapiter, as in theyr dygnities Capitularies, lykewyſe haue taken theyr part▪ Nowe for the firſt, that is the Officialles and their ſequell, who hath ſet them in thys degrée? Truelie. the ſame Spyrite that doeth conducte them, as the experyence declareth. For as I haue ſayde in other places, it was not poſſyble to haue brought them into the Churche of God, vntyll they had driuen him out, which is the onely maiſter, euen our Chriſt. And there is neyther [Page] holye Scripture, neyther Counſell, nor Decrée, nor any auncient Doctor whiche euer dyd know ſuch monſters.

Concerning Chapiters, there is ſome more apparaunce: For the name onelye of Cannons, and Prebendes declareth that they haue ſuccéeded in the Cleargie, of thoſe that were noriſhed of the fowrth parte of the goodes of the Church, among whome were choſen wyllinglie, thoſe whiche were employed to charge an office, and to thoſe whiche had with the Biſhop the ſpiritual gouernment, wher of hath béene ſpoken in the. 32. Artycle of the fyfte poynt. But notwithſtanding what is the office of Canons? trulie nothing leſſe then to gouerne a Church? For namely, the Biſhoppes woulde neuer ſuffer them, and in déede they coulde not. And if we ſhall come to ſpeake of the lyues of thoſe Gentlemen, I woulde knowe if there be any man that hath his naturall wytte, that can tell what dyfference there is betweene the moſt part of Cannons and the Hogges. This queſtion auoyded, they ſhall haue a reſpecte [Page] what order they keepe in their Hierarchye.

It hath bene ſpoken of the perſonne of thoſe Lordes the gouernours of the Church who hauing ſo good a foūdation▪ it is eaſie to perceyue what may be theyr gouernment.

Fyrſte if they woulde, or dyd vnderſtande howe to doo it, were it lawfull for them, or eyther Archbyſhoppe or Byſhoppe to reforme the doctrine? No, for that appertayneth to the Theologians and Diuines. And as for them I confeſſe they bee no ſuche. And certaynlie there may be perceyued in the ſame onelye the iuſte Iudgement of GOD, agaynſte thoſe whiche haue contempned ſo excellent an offyce, as to declare the the ſecréetes of GOD to men. Yet the Archebyſhoppes and Byſhoppes whiche onelye wyll haue theyr voyce delyberatiue in the Counſelles, notwithſtanding muſte come behynde bothe in ſyght and knowledge, of thoſe whiche haue not remooued out of the puddell of one popyſhe ſchoole, and ought of right themſelues to [Page] be ordered by the Byſhoppes, accordinge to all good order. For where was it euer ſéene that the Doctour (put the caſe that ſuch were Doctours, which neyther [...] To the Sorboniſts doctours of Paris, and Inquiſitors of Spaine. haue doctryne, neyther flocke to teache) ſhoulde go before the Paſtour? And yet notwithſtanding, ſome of theſe Gentlemen, taketh no leſſe vppon them ouer their natiue kyngdomes. Yea the Pope him ſelfe, attrybuting to them the knowledge of doctrine in ſuche wyſe, that it is not lawfull for to gaynſaye them, vnder paine to bée iudged and puniſhed for an heretike.

Concernyng manners, who is hee that wyll meddle with it among them? For there is nothinge in the worlde that they feare more, and principallye in that whiche concerneth the ſeruice of GOD. For they can doo no otherwyſe without periurie, then to mayntayne and augment all the tyrannye of the Romyſhe courte.

Concerning elections, howe is it among them vtterly aboliſhed, and chaunged into this horryble and abhominable [Page] marchandiſe of Symonie, whereof hath bene ſpoken here before, and eſpeciallye, in the elections of Canons & Moonkes, as they bée accuſtomed to elect? Who ſhall call this a lawfull election, where as is not but an open moſt execrable poluting of that which is required in the true elections, according to the word of God, and all the auncient decrées?

Concerning confyrmations of Offycers elected, what other thyng is it then a very apiſh playe, from the hyeſt degrée whiche is the Metropolytane, vnto the laſt whiche is to bee receyued into the Clergie?

As for Eccleſiaſtycall cauſes, and namely in corrections, where is the Eccleſiaſticall Senate? Where is the lawfull iudgement to teache the ignoraunt, to call ſynners with meekeneſſe lowly to repentaunce? Where is the woorde of God? Where is the auncient Counſelles and Cannons, for to vanquiſhe and conuince Heretickes? Which bee thoſe that haue the charge and offyce to excommunicate?

[Page]Where be the perſons excommunicated? What be the cauſes Excommuncation? How be they ordered? What abſolutions haue they? What ſatiſfactions to the Church? Hereby ye may plainly ſée what their Succeſſion and Hierarchy is, of which they boaſt ſo much, and conſequently what is the whole gouernment of the Church.

¶ Of Moonkes.

If the name of Moonkes (that is to ſay ſolytarie) be not ſufficient to declare that thoſe whiche at this daye be named Moonkes, bee nothing leſſe then that which they bée called, there bée other reaſons ſufficient for to conuince them. For auncient Monaſteryes were as Collegies, into the whiche men reſorted for two cauſes. Fyrſt, the better to bée at quiet to ſtudie the Scriptures. The ſecond to exerciſe patience, and auſteritie of lyfe. Not withſtanding, it was not to be ſtrayned and bounde to one place during lyfe without exception. But contrarywyſe [Page] to bée the more méete to ſerue the Churches, when they ſhoulde be called and elected thereto, as it appeareth by Gregorye Naziancene, Baſile, and Chryſoſtome, and namely in Saynt Auguſtine Epi. 76. & 82.. To be ydle, or not to worke with the handes was intollerable: for on the contrarie they lyued onely by the labour of theyr owne handes, yea and they dyd geue the reſt of theyr labour to the poore. So that a Moonke not trauayling for his lyuing, was eſtéemed as a Theefe Hiſtori. tripertit. 1. booke., according to the rule of ſaint Paule 1. Theſ. 3. Auguſt. de moribus eccle. catho. Cap. 3. & de opera monacorum.. And to put ſaluation partlie or altogether in their abſtinances, howe extréeme or hard ſo euer they were, they neuer thought it. For they knew very well what it was that Saint Paule had wrytten of that poynte 1. Timo. 4.. Moreouer Saint Auguſtine teſtifyeth Augu. de moribus eccl. cath. capi. 33 and ſayth. Let none be oppreſſed aboue his power, leaſte there bee ſuperſtition in the abſtynence of meate: for the weake refuſing foolyſhlie the vſe of Wine, were admoniſhed brotherly, that by their ſuperſtition they brought them ſelues rather more [Page] weake, then holy.

It appeareth moreouer by that which Saint Ciprian Firſt booke 11. Epiſt. ſayde, that it were better for the Vyrgins which were dedycated by promyſe to God (that is to wéete, to the ſeruyce of the poore, and not to bée ydle in Coouentes) if they woulde not, or coulde not continue, that they ſhoulde marry, rather then fall into the fyre and burne by theyr delyghtes, as alſo Saynt Paule hath ordayned [...]. Timo. 5.. If this be vereſie, Saynt Cyprian muſt bée an heretike. Neuertheles, ye may ſée the maner of the auncient Monaſtaries, whereunto what ſhall wée fynde lyke or agréeing in theſe ſtynckinge corners, or dennes full of all ſuperſtition. apyſhneſſe, blaſphemies, enuyes, treaſons, dronkenneſſe, ambitions, Sodomyes, poyſonynges, and all other ſtyncking fylthyneſſe, ſo ſtyncking, that they them ſelues cannot endure it, which appeared long ſince, and ſproonge vp by lytle and lytle. For Saynt Chriſoſtome had no greater enemies, then ſuche falſe Moonkes and Fryars, runnyng by the ſtreetes from town to towne, and namely [Page] of theſe which be called Mendicantes. Is it not maruayle that the Cardynals, and namely among others, hée that was Pope of late, named Paule the fowrthe, is not ſet aſyde, and all their tayle is not ſent agayne to the Diuell, from whence they came? For beholde their owne proper wordes, in the booke which they dyd offer to Pope Paule the thyrde, in the yeare. 1538. Intituled, Concilium delectorum Cardinalium, mendicantium ordines tollendos cenſemus omnes, that is to ſaye: We are of that opinion, that all the orders of Mendicantes, or beggyng Fryars ought to bée aboliſhed. Although a certayne Fryar of late dayes bathe Imprynted a Booke of the Counſelles, and hath put in Conuentuales ordines, that is to ſaye, the orders Couentuels. It maye be thought hee dyd it to ſaue his owne order. But what néede is it to enter into theſe puddelles? Trulye they muſt needes be vtterlye blynde, which ſeeke not onelye Chriſtianitie, but alſo the perfection of Chriſtianity in ſuch an hell,

[Page]But for this time, to the ende we may declare what tytle they haue to meddle with preaching, or with any manner of Eccleſiaſticall charge or office, I wyll deſire them of fowre thinges.

The fyrſte is, if euer they haue bene compted, but among thoſe which they cal the Laitie euer ſince the Church was reformed, let them declare.

The ſeconde, let them deny and they can during the time, namely of Gregory the fyrſt that to be of the Cleargie, and a Moonke, were thinges intollerable Gregori. 3. booke. 11. Epiſt. except he renounced the Moonkerie. But during ſuche tyme all Eccleſiaſtycall affayres of theirs were interdited.

The thyrde, they deny that they bée ſubiectes to the Biſhop within their Dioceſſe,i Canon. 4. of the. 15. leſſon of the vniuerſall counſell of Chalcedon. by the generall counſell of Chalcedon, one of the whiche they themſelues compare to the fowre Euangeliſts. And if they alleadge their Priueledge of exemption, let them ſhewe that the holye ghoſt doth euer deny or gainſay himſelf, or that the Pope can abolyſh the decrées [Page] of a generall counſell ratified and approued ſo many tymes, and ſo autentike.

The fowrth, let them declare if there be any idle monke, that is to ſay which doth not his good wyll to get his liuing; which is not an Apoſtata and periured, by the contents and rules of his owne order.

Theſe points anſwered it wyl be time to conſyder what order they ought to keepe in their goodly Hierarchy.

15 The Papiſts be manifeſtly culpable of rebellion againſt the magiſtrate.

THe impudentie of thoſe whiche burden vs to be rebelles againſt kings, Princes, or other Magiſtrates, is to much, and to extréeme. For concerning our doctrine, it is cleane contrary, as we haue declared in the ſixt poynt. And for experience, wee make Iudges (with our Princes and Lords) all the whole world, yea euen our cruell perſecutours. But if there be Anabaptiſts & lybertines, which do [...]owe abroade the contrarie to defame the verity of the goſpell, be we in ye fault? It is we onely that at this day do ſtryue & inueigh againſt them, more firmly and [Page] lyuely then all the reſt of the world. But what neede is it in this caſe to attrybute it to the Anabaptiſtes? For there be no people in all the worlde leſſe ſubiectes to kings and princes, then thoſe which burden vs falſely and againſt the truth. For who is he that abaſeth & bringeth down kinges and Emperours vnder his féete? And namely, is there euer ſo vilaine a Moonke, or ſo wicked a Prieſt in ye world that is not exempt from the iuriſdiction of the ſecular magiſtrat, as they cal him? Let thoſe here anſwer vs, in ſtéede to accuſe vs: For conſider what we ſaye and maintaine, for aſmuch as Ieſus Chriſte himſelf hath practiſed (although he were exempt being the ſonne of God) Math. 17. and the Apoſtle expreſly cōmaūd that Roma. 13. euery perſon ſhalbe ſubiect to the ſuperior powers with a threate, that hee whiche reſyſteth them, reſiſteth God. Alſo S. Peter 1. Peter. 2. hath ordained & declared largely as foreſeeing that which thoſe ſhould doo, which falſely woulde be called his ſucceſſours. From whence think ye doth come their exemptions which they cal eccleſiaſtical, & theſe [Page] their temporall iuriſdictions which haue deſtroyed the Church? Thoſe which now a dayes mayntayne & thinke that in ſuch things conſiſteth the preheminēce of the Church, be they not the ſame of whom ſ. Iude Iude. 8. hath ſpoken, which folow ye fleſh, walking after their old filthy luſtes, contempning powers & ſeignory? which alſo bee audatious & pleaſers of them ſelues, not hauing any fear or ſhame to cōtemne and diſpiſe rulars & powers. If they wyl not beleue vs, nor experience at the leaſt let them heare what is written. S. Chri.e Chrisoſt▪ on the beg [...] ning of the 13. chapter of the Epiſt [...] of S. Paule to the Rom. expoūding theſe words of S. Paul: let euery perſon be ſubiect to y• hyer powers, this ſayth he is ordained to the eccleſiaſticals & clergy, and to Monks, and not only to the ſeculars or laity, although y• were Apoſtle, Euangeliſt, or Prophete, or any other whatſoeuer it be. For thy obediēce & ſubiection doth not alter thy ſeruice towards God. Behold alſo what S. Bern. S. Bernarde in the boo [...]es, De conſider [...] one, writter [...] to Pope Eu [...]ene. hath written: by what title ſaith he is it, (ſpeaking of the temporal ſword) that the Pope ſelleth theſe thinges? It is not according to the ryght vſe Apoſtolicall. For [Page] Saynt Peter coulde not geue that which he him ſelfe had not, but he hath left to his ſucceſſours that which he had, to wete the care of the Churches. Item ſayth, he, your powers are not ouer poſſeſſions, but ouer the ſynnes, for as muche as ye haue receyued the keyes of the kingdome of heauen, not for to be great Lordes, but to haue the correction of vices. Whiche dygnitie ſéemeth greateſt to you? To forgeue ſinnes, or to diſtrybute poſſeſſions? There is no compariſon. Theſe earthly ſuperiorities haue theyr Iudges, which be Kynges of the earth: and wherefore vſurpe you the office, dignities & lymittes of other men? Learne ſayth he, to haue a ſpade to delue, and dreſſe the Vineyarde of the Lorde, and not to beare a Scepter. And yet more, it is a cleare thing ſayth he. that all Lordſhyppes is forbydden to the Apoſtles. Go then thou which vſurpeſt the tytle of an Apoſtle in ruling Lordlike. Go where as the authoritie and power is ſet in the Apoſtolyke ſeate. Beholde the proper words of Saint Chriſoſtome, and Saynt Bernarde, whiche hearde not the [Page] blaſphemies of Boniface the eyght, and other ſuch Monſters. And if this ſufficeth not, let them adde to it the Epiſtles of ſaint Gregorie to the Emperor Maurice, & the aunſwere of Pellagius Pope, to Chyldebert. 25. queſt. 1. Chapiter Satagendum, and lykewiſe the aunſwere of Leo the fowrth. 2. q. 1. Chapiter nos ſi incompetenter. By this ſhall appeare more cleare then the daye, from whence theyr tyranny doth come, whiche at this daye hath brought vnder them, the kingdomes of the earth. It ſerueth them to no purpoſe to alledge the donations and gyftes of Kynges: beſydes that whych they haue forged, and make men beleeue what they lyſt. It is certaine that kings maye not, nor ought not to chaunge the order, whiche is eſtablyſhed of God, that which hath deuyded and ſeparated theſe two iuryſdictions. And alſo they cannot alledge preſcription. For there is no preſcription againſt God. Beſydes that in them there is nothing to be had but moſt euyll conſcience and infidelitie.

¶ The concluſion of that is aforeſayde.

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THeſe things conſydered, I hope by the grace of God, that all men of a ſounde iudgement, may eaſily know by the conference, aſwell of the doctrine, as of the exterior gouernement, on which ſyde the verity of God doth ſtande, and what ſlanders they bring vpon vs, againſt all reaſon. Wherefore we requyre in the name of God, thoſe which by ignorance hetherto haue perſecuted the innocents, to haue more regarde to them ſelues, and to the iudgement of God, which is to come. If they be kinges, Princes, or other noble and worſhypfull men, that they wyll ſo much the more bee dillygent to heare the verity, which only may make them long time & haply to raign: and alſo take héede of thoſe which vnder a falſe ſemblance of Relygion doo abaſe and bring vnder the ſcepters and crownes of kinges, to theyr boods, hats, miters, and croſſes: yea ſo far as to make them ſerue to their inſatiable couetouſneſſe and extréeme crueltye. If [Page] they be Iudges and magiſtrates, let them conſider for the honor of God, that when they ſhal come to render a count of theyr iudgementes, it ſhalbe a poore defence or excuſe for thē agaynſt the wrath of God, to alledge that they haue hen but the mynyſters of the lawes and ſtatutes which them ſelues dyd not make. This is the excuſe of ſuch as doo ſet other a worke to ſhed innocent bloud. If they be priuate perſons, let them vnderſtand that where ther is no vnderſtanding or godly knowledge to render a reaſon of his fact, there can be no zeale of God, but a very wilful rygour, for the whiche they ſhall geue accomptes. And at the leaſt let them take the leyſour to conferre the lyues of thoſe vppon whome they haue béene ſo cruell (without vnderſtanding) and what was theyr caſe with thoſe other whiche haue prouoked them to be polluted with innocent bloud: and by that meanes they ſhall iudge the tree according to the fruit.

Concerning thoſe whiche by a wylfull malice haue conſpired againſt the trueth and extende all theyr power to anymate [Page] and ſturre vp kings and princes againſt vs, but the onelye Lorde hath kepte his Churche againſt theyr rage and fury betherto, and wyll do to the worldes ende.

Notwithſtanding, let them enterpriſe and doo all that they may, & doo the worſt to vs they can. Which is to cutte vs of and deſtroye vs vtterlye: for that is the beſt we hope to haue at their hands. But if it pleaſe the Lorde they ſhall winne no other thing, but in deſpyte of them our poore Paper in the ende ſhall quenche their fyres, our pennes ſhall breake their ſwords in their hands, our patience ſhall vanquiſhe their crueltie, and they ſhall ſée with their eyes, that trueth ſhall haue the victorie, and their wicked kingdome ouerthrowen. For it muſt néedes be, wyl they, nyll they, that this worde pronounced by the Sonne of God be fulfylled, euerie plant which my heauenly Father hath not planted, ſhalbe pluckt vp: ſuche is that fayth for the whiche we ſuffer, in the which we nowe lyue in, and hope to dye, to lyue for euer.

FINIS.

Another briefe confeſsion of fayth, according to the ſame herebefore and the ſame authour.

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FOr aſmuch as God is perfectlye ryghtI wyſe and iuſt, and all men wholy and altogether ſinners, then out of theſe two thynges muſt néedes be, that eyther God muſt renounce his ryghteouſnes and iuſtice which cannot be, or all men without exception be vtterly loſt and condemned, except they ſatiſfie fullye, and perfectlye the diuine iuſtice.

But he ſatiſfyeth perfectly the diuineII iuſtyce, which payeth all that be oweth to God. Wherefore we muſt fyrſt ſeeke what it is that man oweth to God, & then whether he be able to pay him, thyrdly if we cannot finde in our ſelues wherwith to paye him, we muſt ſee then where wée may borowe to paye, that we peryſh not by the iuſt iudgement of God.

Wherfore to the ende we may knoweIII what it is that man oweth to God, wée muſt conſider the forme and manner of [Page] the oblygation wherein we be bounde in our creation, and what is wrytten in the two tables of the lawe, and then we ſhall fynde that we are bounde to loue God aboue all thynges, and with all our harte, and our neyghbour as our ſelues. So it is aparent that we owe to be payed perfecte loue to God and to our neyghbours.

But howe can this be done, if fyrſt weIIII be not naturally apte and enclyned to doo thys? For experyence teacheth that our nature is cleane contrary to this. For all men of them ſelues or of theyr owne wyll be enclyned rather to hate God and theyr neyghbor, contrary to loue. Nowe if our owne nature draweth vs to hate, howe can we paye the loue which we doo owe?

Of this we maye gather thrée concluſions,V that is to ſaye, that all men of theyr owne nature be haters of God being corrupted. Then it foloweth that they cannot onely paye that they do owe, but alſo they bynde them ſelues daylye more and more, and endebte them ſelues by newe ſinnes to the iuſt iudgemēt of God, from [Page] whence it followeth neceſſarily, that eyther all men without exception muſt bée condempned, or elſe fynde ſome one that wyll paye theyr debtes.

Nowe where ſhall we fynde ſuche aVI pledge or ſuretye that is méete and able to doo it. Certaynlye in no place among the thynges that be created. For if wée ſearche among the Angels, the aunſwere is ready, the Angelles bée not bounde for the ſynne of man. For the ryghteouſnes of God cannot demaunde of the Angelles that which man oweth. And alſo there is ſturred vp the wrathe of God whiche muſt bée borne: and it is certayne that the Angelles them ſelues be not able to beare ſo great a burden.

But if Angels be inſufficient and vnableVII to beare ſo great a burden, what creature can bee founde that is able to do it? Wherefore we muſt neceſſarily haue refuge to ſome one that is more mightye then all creatures, and alſo that muſt bée very man. For if he be not more myghtyer then any creature, that is to ſay, verye God, he can not beare the burden of [Page] the wrath and yre of God, but ſhould him ſelf be ouerwhelmed vnder it, then much leſſe could he ſatiſfye for others. And if he be not a man, how ſhould he delyuer man by his ſatiſfaction? It is neceſſarie then that a mediatour be founde which is God and man, and ſuch one is Ieſus Chriſt, as the Chriſtian religion teacheth vs.

Now let vs ſée whether Ieſus ChriſtVII be ſuch one that we may fynde in him all that is requiſite to our ſaluation. Fyrſt Ieſus Chriſte is very God, from whence it foloweth that he can be a ſauionr.

And alſo be is very man, from whenceVIII it followeth that hée is of nature méete to ſuffer that whiche the Iuſtice of God requyreth to be reuenged for the ſinne of man. For if be onely were God he coulde ſuffer nothing, and if he were only man, he ſhould ſinke vnder the burden of Gods wrath. Becauſe he is God and man, therfore he was able to dye, and vanquyſhe death in dying.

Moreouer, for aſmuch as be is manIX moſt pure and moſt holy conceiued by the holy ghoſt, this purity being perfect, pleaſeth [Page] God. Wherefore we haue in Ieſus Chriſte, a man agréeable & pleaſing vnto God. Nowe out of this puritie ſpringeth two Ryuers, as out of the fountayne or ſpring, that is to ſaye, a perfect righteouſneſſe, and a whole and perfect abſtayning from ſinne▪ For Ieſus Chriſt very man bath fulfilled all the wyll of God, for as much as hee neuer ſinned in any manner wyſe. Therefore be is moſt iuſt & righteous before God, aſwel becauſe of this naturall puritie, as of the fruites ſprynging out of the ſame purity and cleanes.

Wherefore we maye with good ryghtX conclude, that we doo fynde onelye in Ieſus Chriſt perfect remedie againſt all the euyls that doth or mought feare our conſcience, or let vs from comming to the glory of God, or might cauſe vs iuſtly to be condempned to eternall death.

But yet neuertheles we muſt ioygne aXI condition to this, that is to ſaye, if we doo take or ioyne to vs theſe remedies in Ieſus Chriſt. For as it profiteth not a ſicke perſon to haue a good medicine except bee vſe it, nor a hungry man to be at a tables [Page] end garniſhed with plenty of good meats except he eate of them: lykewiſe be there medies of Ieſus Chriſte againſt ye wrath of God and eternal death ſet before vs in vain, except we vſe them. Now we cānot vſe them, except firſt we knowe by what maner, & after what ſort it may be done. Wherefore firſt we muſt ſee how Ieſus Chriſt is, & may be applied to our profit & aduantage. Then to declare how IeſusXII Chriſt may be applied to our ſaluation & eternall lyfe, we wyl vſe this preface. As it is not in our power to finde a medicine of ſaluation▪ ſo cā we not find the maner how to vſe this medicine. For as in the ſicknes of the body, the ſick perſon is paſt al hope of health & vtterly diſpaired, then it is needful for the Phiſition not onely to find and prepare the medicine, but alſo to diſpoſe the ſick perſon ſo as he wyl & may vſe this medicin, and y• he may vnderſtād howe to vſe it: ſo the ſicknes of the ſoule, which is moſt precious aboue althings, & in the which mankind is not onely ignorant, but alſo enemies of their owne ſaluation, then we muſt vnderſtande by the Phiſition of the ſoule what is the medicine, [Page] then after what maner it muſt be vſed, yea & in ſuch wiſe y• the ſame Phiſition do prepare & make vs apt and meete y• we both will and cā vſe thoſe remedies which he prepareth and apoynteth to vs.

God then is he which in the beginningXIII of the world ſpake by his Angels to y• firſt man, y• is to ſay, Adam and others vntyll Moſes, declaring to them the only remedy of ſaluation, as before is declared, that is to wéete Ieſus Chriſt, in whom onely we find all y• is needful and requiſit to ſaluation. And after the reiecting of al other natiōs & people made apoyntment wt the poſterity of Abraham, & multiplied them exceedinglye & expoūded to them his wyll moſt abūdantly, as it is cōpriſed in the. x commaundementes of God. & alſo ioyned therto certain ſacrifices and ceremonies, the which dyd not only deuyde the people of God frō al other nations, but alſo were certain teſtimonies of Chriſtes coming▪ & of all the things that he ſhould ſuffer, for to delyuer vs from the wrath of God: ſo y• they myght certaynly truſt and beléeue in hym whiche they hoped ſhoulde come. [Page] Moreouer, becauſe God knewe that the diuel would moue & ſtyrre vp falſe Prophets which woulde ſpreade foorth theyr lies as the true cōmaundements of God, he wylled Moyſes and the Prophetes to wryte all that God reuealed to them, to the ende that the falſe Prophetes ſhoulde not ſo eaſily deceyue the people.

But in the end when ye tyme was comeXIII which he had eternally appoynted according to his eternall & infinite wiſedome, he ſent downe and preſented from Heauē his promiſe, that is to ſay, his eternall ſonne, the which tooke vppon him a verye humaine body, by the vertue of the holye ghoſt, of the ſubſtance of the virgin Mary of the ſéede of Abraham and of Dauid, with the whiche body God conioygned a moſt pure and moſt holy ſoule, created by the ſame force of the holy ghoſt. He was made the very mediatour as is ſayde before, and hath truly fulfilled & accomplyſhed all that was neceſſary to be fulfilled for to reconcyle man vnto God.

But in the ende when all theſe thingsXIII were fulfilled, Ieſus Chriſte aſcended vp [Page] into heauen, and wylled this doctrine not onelye to bee preached by mouth of the Apoſtles & Euangeliſts, but alſo that theyr handes ſhoulde wryte it in ſuche wyſe, as the Church ſhould haue to the ende of the worlde one certayne doctrine, vppon the which ſhe might ſtay & reſt, and alſo by it might ſeparate moſte clearely the lyes of the falſe Prophets and Antichriſts from the only verity of God, which is comprehēded wholy and perfectly in the bookes of the olde and new teſtaments, ſo that it is not lawfull to chaunge any thing, eyther adde to it, or take from it.

Moreouer this doctrine had bene written in vayne, if it were not preached and declared faythfully. And man cannot endure nor ſuſtayne the face of God or of Angelles. And God hauing pittie of the ſeede of man, in this poynt hath ordained and conſtytuted Paſtours and Teachers in his Church, by whome he wylled that this doctryne ſhoulde be faythfully declared and applyed to the neceſſyties of the Church publykely and partycularly, that man ſhoulde not alledge any ignoraunce [Page] of the wyll of God.

Wherefore to the ende I may comprehende all theſe things in few wordes, we learne by the mouth of the faithfull Miniſters of God, which declare his woorde to the church, al that we haue heretofore declared to be neceſſarie to vnderſtande our myſerie and our ſaluation. And for as much as when the word of God is preached vnto man, it is as if they ſpake vnto inſenſible ſtones, therfore we muſt know that as God worketh to the external ſenſes by his woorde pronounced by his Miniſters, euen ſo hee worketh inwardly by his infinite power, that is to ſaye, by hys holy ſpirit, whoſe office conſiſteth in theſe effectes here following.

Fyrſt, that as this parte of Scripture (which is called the law) teſtifieth to our eares, that wée bée moſt myſerable ſinners deſeruing eternal death, euen ſo the holy ghoſt teacheth the ſame, and ſixeth it in our conſciences (whiche otherwyſe were dull and inſenſyble) and maketh that we bée touched with the true & perfect féeling of our ſinnes, which is the firſt [Page] ſtep or degrée to ſaluation, as in the ſickneſſe of the bodye, it is needefull aboue all thynges, for the recouering of health, to knowe that we be ſicke, and howe greeuous our ſickneſſe is, and what maner of ſickneſſe it is.

The ſeconde effect or worke of the holy ghoſt is vtterly contrary to this aforeſayde. For it afflyeteth vs, becauſe it declareth to vs our damnation by the law, and how the hels be open to deuoure vs. But this agayne doth comfort vs, when the certayne and onelye remedy of ſaluation is applyed to our conſcience, which is declared vnto vs by the other parte of the ſcripture which is called the Goſpell, that is to ſaye, the happy and bleſſed meſſage of ſaluation fréely in Ieſus Chriſte, as wee haue declared here before in order at large.

Now this remedy is applyed by a double effect and working of the holy Ghoſt. For firſt the holy Ghoſt diſpoſeth our intellygence, to the vnderſtandyng of the doctrine of the Goſpell, which otherwyſe ſéemeth to the worlde verye foolyſhneſſe, [Page] and ſo incontinently after it maketh our ſpirite beléeue that this doctrine of ſaluation freely in Ieſus Chriſte, is not onelye true (for the Diuels know alſo that this doctrine is moſt true, and yet therfore be not ſaued) but alſo that it appertayneth to vs: and thys is it that is called fayth, the which is ſo highly commended in the ſcripture, which is to be vnderſtand whē any man doth perſwade himſelf certaynly, that ſaluation & eternall lyfe doth properly and partycularly appertaine to him ſelfe, becauſe Ieſus Chriſte is declared to vs in his word vnder thys condition, that we doo taſte of him, and apply him to our ſelues by fayth. It followeth then, that fayth is the only inſtrumēt, by the which as by ones hand ſaluation may be felt and taken in Ieſus Chriſt. And therefore S. Paule ſayd, that we be iuſtyfied by fayth onely, and alſo do lyue by it only: not that fayth is our righteouſnes and life, but becauſe that by onely fayth we embrace Ieſus Chriſt, and be certayne that he is our ryghteouſneſſe and lyfe. For when any man beléeueth that hee is appoynted and [Page] ordained to ſaluation and eternal lyfe in Ieſus Chriſt, incontinent he is made partaker of all the benefites of Ieſus Chriſt to eternall lyfe: for Ieſus Chryſt is offered to vs vpon this condition.

The thyrd effect and worke of the holy ghoſt is fixed and ſet on our harts on this maner, that as he doth vnite and knyt vs into Ieſus Chriſt, as is ſayde before, and that Ieſus Chriſt can not be ydle within vs, it is neceſſary that the ſame holy goſt which engendreth fayth in vs (as is ſayd) do ſanctifie our hartes, that is to ſay, doo conſecrate vs to God. Now this ſanctyfication hath two partes, that is to ſaye, the aboliſhing of this corrupt nature and qualytie, which before cauſed the lawe of God to dyſpleaſe vs, and the creation of the new nature or qualytie maketh vs to beginne to wyll and to do cheerefully and couragiouſlye thoſe thynges whiche wee know do pleaſe God.

Nowe this abolyſhing is firſt begun in the vnderſtāding, by the which the darknes is lightened in ſuch wiſe, that we begyn to know and approue that which we [Page] dyd thinke before was foolyſhneſſe. Then after in the wyll which is conſecrated to God in ſuch wyſe that it hateth ſinne, not for the payne, but for the loue of God, and loueth ryghteouſneſſe, not becauſe of rewarde, but becauſe that righteouſneſſe of it ſelfe pleaſeth God, ſo that if there were not yet death appointed and prepared for ſinners, or eternal life appointed and prepared for thoſe which ſtudy to do ryghteouſnes: yet had hée rather for the loue of God to folow righteouſnes, that is to ſay, to ſerue God holyly, & to loue his neyghbour as his lawe commaundeth, and to endure and ſuffer all maner of paine for his names ſake, then to ſerue the Diuell and his couetouſnes.

Wherefore to the ende that I may gather all ſumarily together, howe onely in Ieſus Chriſt we find all that is neceſſary to ſaluation, lykewyſe onely by the holy Ghoſt we aply Ieſus Chriſt to our ſelues by fayth. But becauſe this fayth in the beginning is very ſmall in vs, it is neceſſary that it be increaſed in vs dayly: wherefore now we muſt declare by what entertainment [Page] or meanes it is nooryſhed for to encreaſe more and more in vs. Fyrſt, as it is created in vs by the holy Ghoſt thorowe the meanes of the woorde of God▪ which is ſowen in our harts, and for that cauſe is compared to ſéede: So lykewyſe it is nooriſhed and encreaſed by the ſame word, when wée heare it dilligentlye and truly preached in the Church of God, and alſo when we reade it in our houſes, and thinke vpon it diligently, & meditate in it day and nyght, forſaking all humane and worldly affections which mought turne vs from God, and holde vs in worldlyneſſe. Therfore Dauid ſayd he was happy, who? not the ritch, not Kings, or princes, or Marchauntes, or any other Cittizens of this worlde, but he, that thynketh continually and meditateth diligently in the doctrine of God. Therefore they be called ſtraungers in this worlde, wandring and marching toward the celeſtiall countrey.

Secondly, we muſt knowe, that God aydeth and helpeth oure debylyte and weakeneſſe in ſuch ſorte, that not being [Page] content to declare vnto vs by his woorde with what loue he loueth vs in his ſonne Ieſus Chriſt, but would alſo ioyne to his word certain outward marks or ſygnes, to the which alſo he added certayne ceremonies or maner of doings, repreſenting (by a certayne manner) to our eyes, and geuing into our handes his ſonne Ieſus Chriſt with all his goodnes and vertues, of the which we haue before ſpoken, to the ende that our faith being ayded & ſupported by theſe helpes, ſhoulde bée more and more confyrmed in vs, to drawe vs nerer to Ieſus Chriſt. Now theſe marks be called in Gréeke myſteries, that is to ſaye, ſecreetes, becauſe that God doth ſignifie and repreſent to vs by them thinges whiche be verye ſecreete in déede, becauſe man ſhoulde neuer doubt in them, that is to ſay, Ieſus Chriſt with all his vertues and goodnes vnto eternall life. But in latine they be called Sacramentes, becauſe of an other manner of vſe of them, of the which we ſhall ſpeake hereafter.

Now there is in the Church of Chriſte but only two ſacraments, that is to ſaye, [Page] Baptiſme, and the Lords ſupper: becauſe that after the aboliſhinge of the Ceremonies of the law, and that the ſonne of rightouſnes is ſproong vp, God woulde not againe wrap vs in a multitude of figures and ſhadowes, but onelye hath ordayned two Sacramentes, and wylled that they ſhould be compoſed & made of moſt ſimple things, that is of water, bread and wine, and that they ſhoulde be celebrated with moſt ſymple Ceremonies, that is with ſprinkling of water, in eating of bread, & drinking of Wine, leaſt that man which of nature is ſore geuen to ſuperſtition, ſhoulde abuſe theſe thinges. For if they ſhould ſee any great preparation or ſome gorgeous or exquiſyte Ceremonies, they woulde ſtaye and be vtterly occupyed in theſe external pomps. And in ſtéede wher they ſhoulde by theſe markes aſcende vpward into heauen by faith, and there embrace the thinges which to vs are ſignyfied by theſe markes and tokens, yet contrariwiſe forgetting heauen, would ſtay altogether in theſe outward markes, and there woulde ſearch his ſaluation. Therfore [Page] thoſe dyd wholy & altogether corrupt the vſe of the Sacraments, the which not content with the ſimple and bare inſtitution of Ieſus Chriſte, haue burdened and charged the Churche with infinite Ceremonies, ſo that of a Chriſtianitye, they haue made not onely a Iewery, but alſo a Paganrye.

The Sacraments be ordayned of God for the ſame and & purpoſe that the woord lyuelye declared is, without Sacrament, that is to ſaye, to be meanes to vs to ſerue and ayde vs more and more to vnite and ioyne vs to Ieſus Chriſte by fayth, the which cannot be wythout the word. For the word declareth to vs, that which God doth repreſent and ratifie by them, for as much as they be diſible ſignes of the ſpirituall coniunction whiche we haue with Ieſus Chriſte. Nowe there is 4. pryncipall poyntes to conſider in thys matter: the fyrſt what the ſignes bee, the ſeconde what is the thyng ſignifyed and ratifyed by them, the thyrde what is the coniunction of the ſignes and the thing ſignified, the fowrth howe we may communycate [Page] with the ſignes and the thinges ſignified. The ſignes bée as well thinges néedefull to ſerue vs in the Sacramentes (whiche be water in Baptiſme, bread and wine in the Supper): as be the Ceremonies and manners of doings or ordinances by the woorde of God in the vſe of them, as we ſhall ſaye hereafter.

The thing ſignified is Ieſus Chriſte with all his goodneſſe, by the which we be united together with him to haue eternal lyfe.

The ſignes be not tranſported or tranſubſtantiated into the thing ſignified, but bee conioyned with the ſame, not by pronounciation of certayne woordes, but by the ordynance of Ieſus Chriſte, author of the Sacramentes: and not by a corporall manner, or naturall, but onely ſo as God offereth alwayes ſpyritually, that which is ſignified by the corporall ſignes.

The meanes to communicate with the ſignes is viſible & naturall, but the thing ſignified, that is Ieſus Chriſte with all his goodneſſe, is receyued ſpyrituallye by fayth onelye, as is ſayde before. Then [Page] it followeth, thoſe that be not in the faith receyue but the bare ſignes, but be neuer theleſſe culpable, as well for that they receyue but the bare ſigne vnworthely, as alſo for that they haue no reſpect nor regarde to the thing which was offered to them, and ſignifyed, that is to ſay, Ieſus Chriſte with all hys goodneſſe, the whiche they haue reiected by their wyckedneſſe.

The ſigne of Baptiſme is water, with the whiche wée bée wete according to the ordynance of God, in the name of the father, of the ſonne, and of the holy Ghoſt. The water repreſenteth to vs the bloud of Ieſus Chriſte, which was ſhed for the remyſſion of ſynnes (as the viſible water is ſhedde vpon our bodyes) the which ſanctifieth vs to lyue righteouſly, as was ſayde before.

And foraſmuch as the Sacramentes ought to procéede after the word, becauſe that the thing for the which they wer ordained to ſignify and zeale into our harts canot be receyued but by fayth, & fayth is geuen to vs thorow the preachyng of the woorde: Yet neuertheles concernyng the [Page] yong chyldren of the faythful, we do communycate and receyue them into Baptiſme, although as yet they be not capable to heare the doctrine, or to make confeſſion as they ought to doo, if they were come to age, yet neuertheſſe they be compriſed in the couenant with their fathers, for the which by conſequent the marke or ſigne may not, nor ought not to be denied them.

The ſecond vſe of Baptiſme is to ioyne vs together to lyue all with one accorde, without changing, putting too, or diminiſhing the marke or badge we all heare.

In the holy Supper of the Lorde, celebrated according to his holy ordinaunce, without changing, or putting too, or diminiſhing, the bread is a Sacrament to vs, that is to ſay, a ſeale and marke of y• very body of Ieſus Chriſte, which aſcended vp to the ryght hand of God his father, after his death & reſurrection. The wyne lykewyſe to vs is the Sacrament of the very blood of him which ſhedde it for vs. The breaking of the bread to vs, repreſenteth the precious body of Ieſus Chriſte to bée [Page] broken with the ſorrowes and paynes of death: the powring forth of the wine, the ſhedding of his precious bloud: the Myniſter geuing vs bread & wyne, repreſenteth Ieſus Chriſt geuing him ſelfe to vs. In that we take, eate, & drinke the breade and wine, teſtifieth to vs, and ſealeth into our hartes, the vnity and knot of our bodyes with Ieſus Chriſte, to poſſeſſe hym more & more with all his goodnes to eternall lyfe. Not with téeth or mouth, but with true & liuely fayth, which lyfteth vs vp into heauen, ſpyritually to embrace hym (and yet neuertheleſſe moſt truely) whiche is our noriſhment to euerlaſting blyſſe, as the bread and wyne corporallye and viſibly receyued, doth entertayn and nooryſh vs in this corporall lyfe. For we doubt not but God wyll accomplyſhe and fulfyll that whiche hee promyſeth by hys woorde, and offereth by his Sacramentes to all beléeuers.

The ſecond vſe of the holy ſupper is to vnite vs together as members of one body, lyke as we do eate of one bread, made of many graines of wheate, and drynk of [Page] one Wyne, made of many grapes, to bee partakers with Ieſus Chriſt.

And as wée muſt eate daylye to entertaine and preſerue vs in this lyfe, ſo likewyſe it is requiſite to come to this ſpyrituall Table, as often as is poſſyble, the which cannot be in Baptiſme. For it is ſufficient to be once entred into y• church neuer to depart. Lykewiſe, foraſmuch as it is requyred that euery man proue and examine himſelfe, to wete, publikely and openly to auowe and declare the death of the Lord with thankeſgeuing, in the holy Communion. Alſo it appeareth that it appertayneth not to thoſe that bée not meete to receiue it, to wete litle children, whiche neuertheleſſe be ſaued, foraſmuch as they be compriſed in the couenaunt of ſaluation with theyr fathers: neyther appertayneth it to thoſe whiche bée not inſtructed, or do not vnderſtande the law of God, or haue not ſo much profited as to make profeſſion of theyr fayth: nor lykewyſe to thoſe which be declared excōmunicated, that is to ſay, throwen out of the communion and company of the faithful, [Page] by the lawful iudgement of the Church.

Beholde in ſumme what is the doctrine of our ſaluation thorow Ieſus Chriſt only, by the meanes of our faith. And whoſoeuer receyueth this doctrine (the which cannot be, but wher it is faithfully preached, & the Sacraments truly miniſtred, according to the order eſtablyſhed by the worde of God) is a member of the church of Ieſus Chriſt, which is called catholik, that is to ſaye vniuerſall, and out of that Church is no ſaluation. Moreouer, all congregatiōs and aſſembles whatſoeuer they bee which hath not thoſe markes, although they call them ſelues the Churche of Ieſus Chriſt a thouſande times, what ſoeuer place or ſucceſſion they alledge or ſhew forth, can be no other but the▪ Sinagoge of Satan, wherin there is but damnation. And therfore it is good & néedefull for all men to ſeparate them ſelues, and depart from them according as S. Peter ſayde, ſaue your ſelues from this peruers generation, ſpeaking of Aarons ſucceſſors, and of the Church of Ieruſalem.

FINIS.

[Page]

Information about this book

Title statement

A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.Confessio Christianae fidei. English

Bèze, Théodore de, 1519-1605.

Edition statement

1565

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A68595

ID [STC]

STC 2007

ID [STC]

ESTC S101755

ID [EEBO-CITATION]

99837559

ID [PROQUEST]

99837559

ID [VID]

1886

Availability

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Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A68595)

Transcribed from: (Early English Books Online ; image set 1886)

Images scanned from microfilm: (Early English books, 1475-1640 ; 451:12, 1648:04)

Source

— A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F., Confessio Christianae fidei. English, Bèze, Théodore de, 1519-1605., Fills, Robert, fl. 1562..

Extent

[23], 195 [i.e. 185] leaves

By Richard Serll, dwelling in Flete lane, at the sygne of the halfe Eagle and the Key,. Printed at London :: [1565?]. (R.F. = Robert Fills.) (Translation of: Confessio Christianae fidei.) (Publication date conjectured by STC.) (Signatures: * A-2B.) (Numerous errors in foliation.) (In this edition, imprint reads: sygne .. Eagle .. Key.) (Reproduction of the original in the British Library.) (Appears on reels 451 and 1648 (same copy filmed twice).)

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