3 or to a family and shall the houshold and family be aboue the authoritie and will of the master shall the seruantes and children haue greater authoritie in their doings then the Lorde and father of the house Howe doe these thinges agree together And howe hath Satan the God of this worlde blynded the eyes of the Pope and his shauelings that the light of the glorious Gospel of Christ shoulde not shine vnto them But let vs heare their proofes and arguments for this authoritie The church say they hath allowed and approued the scriptures discerned the false from the true admitting the Gospell of Matthewe Marke Luke and Iohn and reiecting the Gospell of Nicodenius and Thomas with others therefore it is aboue the scriptures A goodly argument and reason As if they should argue thus I doe allowe and approue the authoritie of the prince therefore I am greater and aboue her authoritie If they would make this reason with her as they make the like with Iesus Christ they might peraduenture come short home and be found traitours to her as in the supremacie of the Pope they all are if they holde their owne doctrine mainteine it as they are to Iesus Christ their chiefe prince Againe one man telleth another which is the king and discerneth him from one that is not the king therefore he that doeth thus tel and discerne the king from another mā is greater then the king in authoritie This is their reason all one The church forsooth because it hath discerned the true writings of the holy Ghost from those that were coūterfaite and false therefore they will haue the church to be aboue this worde which is vtterly false and in no point foloweth They might by this reason proue them selues or others to be aboue God him selfe because many can discerne and tyre the true and liuing God from the forged and false gods and they can tyre and separate the true spirite from the lying spirite therefore they are greater in authoritie then this spirite of God is Who seeth not these things to bee so childish that they neede no refutation at all because if they be once examined by the touchstone they fall of them selues and do easely descrie what they are Well let vs holde this for a grounde most certaine and sure which can not bee shaken that the worde which Christ hath spoken in his fathers name the same shall iudge in the last day as hee him selfe sayth Iohn 12. verse 48. Then if the worde be iudge it is belike greater and aboue them that must be iudged by it which is the church in the latter daye euen as the iudge here is of greater authoritie then the partie whome he iudgeth And here by the way falleth to the ground another false positiō of theirs that say the interpretatiō of the scriptures must be according to the church nay it must be according to the word which is the iudge for if this be a matter of controuersie who shall determine and decide it but the ordinarie iudge as we see the lawes must bee interpreted not according to the censure and iudgement of them to whome they were giuen but after the will and meaning of the iudge and lawe giuer which made them so the scriptures must bee interpreted by the scriptures and the worde by the worde and that which is spoken obscurely in one place by that which is declared and vttered more plainely in an other place As for example The papistes to proue that sinnes may be forgiuen hereafter in an other worlde in their fayned purgatorie bring this place out of the 12. chapter of Matthewe where our sauiour saith that he that speaketh a worde against the holy Ghost shall not bee forgiuen neither in this worlde nor in the worlde to come Ergo say they to establish their purgatorie some sinnes may be forgiuen after this life and where is that but in purgatorie but if they had read the thirde of Marke handling the same matter and conferred one place with an other they should haue seene there that our sauiours meaning was to shewe that the horriblenes of this sinne was so great that it should neuer be forgiuen for these are his verie wordes there Verely I say vnto you al sinnes shal be forgiuē vnto the childrē of mē blasphemies wherewith they blaspheme but he that blasphemeth against the holy Ghost shall neuer haue forgiuenes but is culpable of eternall damnation Mark 3. So likewise is that place in Matthewe of the keyes expounded in Iohn 20. by remitting or retaining of sinnes by all the Apostles and not by Peter only Nowe out of this note that Christ is the head and only great shepheard of his church commeth forth many good fruitfull branches for this whole church that is many good lessons for vs in doctrine maners For if Christ be the head of this congregation then it shal be perpetual and for euer because the head of it is for euer therefore the body must be so also As the Lord promiseth in Ieremie cha 31. saying This saieth the Lorde which giueth the sunne for a light to the day and the courses of the moone and of the starres a light to the night which breaketh the sea when the waues thereof roare his name is the Lord of hostes If these ordinances depart out of my sight sayeth the Lorde then shall the seede of Israel cease from being a nation before me for euer Thus sayth the Lorde If the heauens can be measured or the foundations of the earth be searched out beneath then will I cast off all the seede of Israel for all that they haue done sayth the Lorde By the which wordes the Lorde meaneth that his church shall continue for euer as the sunne moone starres doe which surely is very comfortable to all his to consider that they shall be for euer as their head is and haue immortalitie with him Againe if Christ be from the beginning then he hath had this church also from the beginning first in Adam then in Abel and Seth and so foorth in Noe. And this he hath and will preserue for they are his members whome he loueth and feedeth as a father doth his deare and owne children Psalm 103. And if Christ be the head of it it must needes be holy also as here we doe beleeue For howe should the body be vnholy when the head is so holy although this holines be not ful and perfite here for the church is in a continuail warrefare and fight against sinne and wickednesse yet it shall be perfited hereafter when it shal be fully ioyned with her head in heauen In the meane season it is called holy because it contendeth for holinesse and because the holinesse of Christ is imputed vnto it but this is not in it selfe for the church is taught to pray daily Forgiue vs our trespases and there is no man without sinne that liueth here in earth 1. Ioh. 1. yea this
head and one house but one Lorde and master to rule it what wickednesse is it to say that the Pope of Rome is an vniuersall head ouer the Church Is not this to take away Christes roome and dignitie or rather is it not to make the Church a monster to haue two heades in one body But they say that the Byshope of Rome is the visible heade in Christes steade but this they can not shewe by Scripture neither doeth the Church require any such heade for Christ is present with it as he hath promised Mat. 28. I am with you alwayes euen vnto the ende of the worlde If the Pope be a visible heade why is he not seene of al men why doeth he not gouerne all men in the Church and giue nourishment vnto them as the heade ought to doe This he doth not wherefore he is no visible heade as he doth pretende And surely to be the general head ouer al is too great a matter enterprise for any mortal man to take vpō him I am sure the Pope will graunt him selfe to be a member of this Catholike Church If hee then bee a member howe can hee be an head except the same thing shal be both an heade and member which is very absurde monstruous If he say that as he is a member Christ is his head only and not another why shall not Christ bee as well a head for all These thinges wee see are very childish and fonde But yet they apply and say that Christ sayde to Peter Thou art Peter and vpon this rocke will I builde my Church First note hee sayth not vpon thee Peter will I builde but vpon this rocke meaning the fayth of Peters confession which confessed him to be Christ therefore by the rocke hee meant himselfe For when Peter had sayd Thou art Christ the sonne of God Christ sayd to him Vpon this rocke will I builde my Church and in that place hee giueth no more to Peter in the keys which is the binding and losing of sinners then he giueth to thē al els where as in Ioh. 20. when he said Receiue the holy Ghost whosoeuers sinnes ye remit they are remitted whosoeuers sinnes ye reteyne they are reteyned Here all haue as much as Peter and if they will beleeue the fathers which they brag of much they do neuer referre this vnto Peter alone but to the rest of the apostles to al faithful ministers of Iesus Christ As Origē in his 1. homi vpō Mat. so doth Cyprian Ambrose Ierome Augustine And what hath the pope to do with these woordes which followeth not Peter neyther in life nor doctrine A strange thing it is to see how they builde their kingdome vpon Peter and whatsoeuer is saide of him they take it to them selues But before they can prooue any thing in deede they must prooue these three poyntes vnto vs if they wil haue the Pope to be the supreme head of the whole Church which they shall be neuer able to doe by the scriptures as long as they liue First they must prooue that Peter was chiefe and head of all the Apostles Secondly that he was at Rome and sate there as Bishop generall Thirdly that hee left all the title and preeminence of this seate to his successours whatsoeuer If they prooue the two first poyntes as they can not yet they make nothing against vs although we shoulde graunt it them vnles they proue the third which they shall neuer be able to do that Peter hath left all his authoritie to his successours after him for euer Forasmuch then as the Pope neither is nor cā be any ecclesiasticall head to this Church but Christe Iesus alone which is alwayes presēt with it euer walketh in the midst of the seuē golden cādlesticks so that he needeth no vicar general or vniuersal B. let vs dearly beloued as we loue the Lorde Iesus our head and tender the saluation of our owne soules flee farre from the Pope and all his adherents traditions decrees and pardons lest hee make marchandise also of our soules as he doth of a great many both in Rome Spaine and els where This being set downe as a most certaine and sure principle that Christ is the head of this church it would be seene what authoritie this church hath and what rule or power is graunted vnto it If the Papistes will graunt as they can not deny but that this church is the wife chaste and obedient spouse to her Lorde and husband Iesus Christ If I say they will admit this this controuersie betweene them and vs of the authoritie of the Churche whether it be greater then the scriptures and worde of Christ shall not bee hard to discusse but soone ended For what authoritie iurisdiction a wise man wil graunt to his wife vnder him that libertie is to bee graunted to the church vnder Christ If it be reason and iust that a wife shoulde not controll or be superior and aboue her husbandes worde and commaundement hauing a wise and discrete husbande to gouerne and commaunde her then is it no reason or right whatsoeuer the papists say that the authoritie of the church which is the wife should be greater and of more force then the woorde and will of the husbande Christ seeing that S. Paul saith Eph. 5. 24. that the church is in subiection to Christ and from thence draweth an argument of the obedience and subiection of wiues to their husbands which surely can not be so in euery thing as Paul there willeth except the Church bee in subiection and vnder the authoritie of the will and commandement of the husbande in all things If they will not permit but thinke it vnreasonable vnles they goe against scripture that the wiues authoritie should bee either equall or superiour to the husband why then doe they suffer and teache that the decrees and constitutions of the churche to make articles lawes sacramēts and other rites and ceremonies are aboue the authoritie of the written worde and so consequently aboue Christ him selfe which can not be separated from his worde and will which hee will haue vs to receiue as him selfe For speaking of his Apostles and other ministers that brought his worde to the people he saith He that receiueth you receiueth me and hee that despiseth you despiseth me And therefore when the aduersaries saye that the authoritie of the Church is greater then the woorde and scriptures of God what doe they saye els but that man is aboue God the wife aboue the husband The one is blasphemy and the other absurde Wee see then by these thinges that the authoritie of the church is to obey Christ in all things and to doe such workes and busines as he hath commanded in his worde except it bee in indifferent matters not repugning vnto the worde nor hindering godlines and being voyde of superstition and without clogge of conscience The Church is compared and likened to an house 1. Timoth.
in his blood and for this cause doe wee beleeue that there is but one true Catholique Church and no moe which shall continue for euer although Satan and his ministers goe about by all meanes possible to ouerthrowe and subuert it Wee are then taught here to beleeue that there is an vniuersall Church of Christ and not to beleeue and trust in it as we doe in God for that were idolatrie to trust in men and put our confidēce in them But wee must trust in GOD onely and not in this Church as the Papistes woulde beare vs in hande because the Church is but the company of the elect and chosen and are men Nowe wee can not beleeue and put our hope in any thing that is a creature for that were blasphemie to say and wee are also accursed if wee do so as the holy Prophete Ieremie hath by the mouth of the holy Ghost forewarned vs saying Thus sayth the Lorde Cursed bee the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lorde for hee shall be like the heath in the wildernes and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salte lande and not inhabited Ier. 17. By these woordes then of the holy ghost we learne not to beleeue in the Church but that there is an holy Church of Christe in this worlde euery where dispersed and scattered abroad through the face of the whole earth This article doeth declare vnto vs what the Church is terming it the communion of Saintes or fellowshippe of the godly eyther with Christ or els with themselues in loue furthermore what maner of Church this is is here likewise set downe that it is holy by reason of Christ her head catholike because it is not tied to any one place as Rome but generally is in all places of the earth tossed as a ship vpon the sea frō one coast to another as pleaseth God to dispose of it To these things two other pointes may be adioyned to make vp the perfit discourse of it and to the which all other thinges incident to any maner question of the Church may bee easely referred The one is to consider who is the vniuersall head and gouernour of this catholique Church the other by what true markes notes signes and titles this Church may be knowen and discerned from the false and counter faite synagogue of Satan that is from the whorishe and Babylonicall strumpet of Rome which falsly taketh vpon her the name of this chaste wife and spouse of Christe being an vncleane and a most adulterous harlot which hath long agoe forsaken her bridegrome Iesus Christ as it shall God willing hereafter better appeare in the discourse and tract of this matter Seeing the Church is likened to an house 1. Timothie 3. and euery house is builded and gouerned of some man Hebr. 3. it is necessarie that this house also which is the Church of the liuing God haue some builder head of it to looke vnto it which is both able to do it most ready to helpe it The builder of this Chruch is Iesus Christ Mat. 16. 18. he is the only head of it as S. Paul doth proue most manifestly vnto vs both in the 1. 4. chap. of the epistle of the Ephesians and the 1. chapter to the Colos saying God hath made all thinges subiect vnder his feet and hath giuen him ouer al thinges to be the head to the Church which is his body euen the fulnesse of him that filleth all in al things And againe Let vs folow the trueth in loue and in al things growe vp vnto him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt for the furniture thereof according to the effectuall power which is in the measure of euery part receyueth increase of the body vnto the edifiyng of it selfe in loue Ephe. 4. So in the Colos 1. 18. He is the head of the body of the Church Out of this doeth the body of Christ which is his Church receyue a special and singuler comfort against al tētations that they shal be defended preserued for euer for Christ cā not forsake his body he cā not but loue it nourish it with those spiritual graces which come proceede frō him the head fountaine For as we see in the body naturall how that the head receiueth not meate for it selfe but for the cherishing and increasing of the strength of the body and the rest of the members so the Lorde Iesus is not an head for himself but for vs neyther hath hee receyued all power and authoritie of his father with the fulnesse of the holy Ghost to keepe it to him selfe but to giue and to impart it most louingly and liberally to his true members to make them to grow vp more and more till they come to a perfection in him If Christ therefore haue strength holinesse power and all other good giftes and graces of the spirite then may the Church assure her selfe of them all because the wife may recken that all the goodes and landes of her husbande are hers and wee knowe that the Church hath this dignitie and prerogatiue which is inestimable and full of wonderfull loue that shee is counted and called as shee is in very deede the chaste wife and spouse of Christe here vpon the earth to whome hee is ioyned with the coniunction and fellowshippe of his heauenly spirite I haue sayth Paul prepared you for one husband to present you as a pure virgin vnto Christ 2. Corin. 11. Cantic 4. Ezechiel 16. Ephesians 5. What noble man will bee content to take a poore wretched beggerwoman out of the streetes full of ragges and filthinesse to make her his wife And yet the Lorde Iesus hath done greater thinges in mercie for vs then this for when hee passed by hee looked vpon vs and beholde our tyme was as the time of loue hee spredde his skirtes ouer vs and couered our filthinesse yea hee sware vnto vs and entred into couenant with vs and we became his owne So is the Lorde in mariage become nowe our head and wee his spouse let vs then take heede that wee admitte no others into his loue or defile our selues with whoredome and idolatrie in giuing our faith and allegeance to straungers and false goddes whome wee knowe not Our husbande is very ielous ouer vs hee can not abide another man to bee admitted vnto his bedde for that were spirituall fornication and adulterie before him which hee wyll punishe most seuerely as hee did in the Israelites which brake couenant with him and betooke them selues to Idoles and bowed downe to them in steade of him as the Prophete declareth Ezechiel 16. Seeyng then Christ is appoynted the head of his Church and that one wife as there is but one bodie which is the Church can haue but one husbande to bee her
the outward signes whereby the Church of Christ may bee knowen from the temple of idoles I am not ignorant that there are other signes as the holy Ghost and faith which because they are inwarde and knowen to God and euery mans owne conscience I let them passe I onely speake here of the visible signes and markes of the church whereby it is manifested vnto men such as the worde and Sacramentes be If then these be the signes of true Christians let vs that are English men vse them diligently let vs in season and out of season heare the worde with reuerence embrace it let vs withal confirme it in our hearts as with a seale by the reuerent receiuing of the sacraments of our Lorde Iesus Christ This ground being layde that the Church is knowen by the worde of Christ and his Sacramentes beyng vsed as hee ordayned them we can not acknowledge the Church of Rome to be this Catholike Church of Christ for shee hath not these markes in her forehead For it is most manifest that shee hath burned this worde of Christ in the fire and refused it and in steade of it sette vp the worde of man the decrees of Popes and constitutions of their owne as the liues of Saintes in their Legende which is full of abominable lies they mainteyne their own traditions aboue this worde and haue them in greater estimation so that the neglect of their owne trumpery as to eate flesh in Lent or to breake their fasting dayes is more seuerely punished by them and made a greater matter then the open contempt of Gods Lawes For the adulterie of their Priestes Friers and their Nunnes was counted but a light matter no sinne with them Here we see what all the worlde may iudge of them and these thinges to bee true experience it selfe doeth testifie And if at any time they gaue the people the worde which is called of Paul the sworde of God wherewith all Christians ought to fight and therefore shoulde be common as well to the laytie as the Cleargie as they tearme them If I saye they gaue it at any time vnto them yet they gaue it as a sworde in the sheath that is in the Latine tongue wherein they vnderstoode nothing at all contrarie to the expresse wordes of Paul saying That all thinges shoulde bee done to edification in the Church and that hee had rather speake fiue wordes in a knowen tongue then fiue thousande without the vnderstanding of the people 1. Corinth 14. I saye these men are guyltie of the death of the Lordes people which sende them out to fight with their enemies and yet take awaye their weapons and swordes from them and so leaue them naked and bare to the spoyle of the enemie This did the Churche of Rome when it first tooke away here with vs the scriptures and worde of God in English from the people and fedde them with toyes fables of Beuis of South Hampton and such like fabulous bookes which were inuented by the deuils instruments to keepe the people from reading of the holy Scriptures And no maruayle if they did so that is take away the worde from them for they knewe well ynough that if the people had the Scriptures in their owne tongue they woulde quickly see and perceiue their knauery and treacherie that they so closely vsed in corners But when they had put out the candle they played many sluttish partes and no man sawe them although the Lorde then winked not at them but hath in his good tyme disclosed them to their shame his name be praysed therefore We see then that this false church of Rome hath dealt with the Scriptures and the people as the Philistins handled Samson for they put out his eyes and then they led him whither they woulde so the Papistes when they had subtilly put out the eyes of the people in taking from them the light of Gods worde and the Gospell of Christ they brought them where they listed made thē beleeue what they woulde They thought good to be ill ill good they called sweete sowre and sowre sweete light darkenesse and darkenesse lyght and all because they had not the word which was the true light vnto their paths and a lanterne vnto their feete Psal. 119. Then was it altogether thought good and godly to goe on pilgrimage to offer to Saintes to praye to them to haue images in Churches to beare candles to kisse the Pax to goe on procession with a thousand such trumperies which we were delited with as yong children in toyes and trifles whereas now we willingly cōdemne them and are ashamed of them because we haue the light which hath made them manifest and sheweth vnto vs that we henceforth be no more children wauering caryed about with euery winde of doctrine by the deceite of men and with craftinesse whereby they lye in wayte to deceyue vs But let vs follow the trueth in loue and in all things grow vp into him which is the head that is Christ Ephes. 4. ver 14. 15. By these thinges we see that Rome is not the true Church because it hath forsaken the worde of God whereby the Church is gathered together as men to battell by the sound of a drumme or trumpet Nowe as they haue done in the word in mangling it so haue they in like maner corrupted and altered the true vse of the Sacramentes both in adding vnto them and taking away from them not being contented with the simplicitie and that order that Christ vsed them in To Baptisme haue they added of their owne spittle creame and salt with such like trash the cuppe haue they taken away from the common people and say it was ordayned for the Priestes onely when as our sauiour Christ sayde Drinke ye all of this Matth. 26. They say not al but the Priests onely so that when Christ sayth one thing they say another contrary vnto it Furthermore they worship the bread and say that it is turned into the bodie of Christ become God where they commit both idolatrie in worshipping a creature as the bread and blasphemie in that they say it is God Seeing then they haue not these marks for their church let vs see what markes they shewe vnto vs. First they say that their Vniuersalitie or multitude is a signe of the Catholike Church but this is vtterly false confuted both by the testimonies and authorities of the scriptures and also by many examples out of them For first if multitude make the Catholike Church then the Turkes and Pagans shall be the Church sooner and before the Papistes as the euent doeth shew for they are moe in number then the Christians or their pretended Catholikes which yet I thinke they will not graunt to be the Church But they will say Among the Christians the greatest number are the Church If this be so then sayde not our sauiour Christ truely when hee called his Church a little flocke saying Feare not
the Church by a lineall descent to be with them why then should not the hye Priests in Christes time as Annas and Caiaphas Ananias in the time of the Apostles be the true Church for they had their succession from Aaron the first hie Priest ordayned by God himselfe and might haue obiected this to Christ and did also their lineall desceÌ„t from Abraham and yet they were of the synagogue of Satan Christ doeth call them blinde guides generation of vipers hypocrites fooles and doeth not take them for his Church but whippeth them all out of it rather We see then that succession is nothing to prooue the Church by for then the Scribes Pharises and hye Priestes shoulde haue bene of the Church in Christes time They obiect furthermore a generall consent and agreement to prooue the Church vnto vs but we know that a consent and agreemeÌ„t without God and this worde is rather a conspiracy then a consent But to cut off this visour also in a worde was not there a general coÌ„sent of al the people of yâ— Iewes with the chiefe elders also the Scribes the Pharisees the hie priests with Herode and Pilate in the time of Christ to condemne him to crucifie him For Luke reporteth saying TheÌ„ al the multitude cried at once saying away with him and deliuer to vs Barabbas and the voices of them and of the hie priestes preuailed Luk. 23. Behold here was a whole and vniuersall consent agreement and yet for all that it was against the trueth euen Iesus Christ the author of al trueth But do they agree among them selues are they not at variance yet what purgatorie should be some appointing it to be fire some water some I se and snowe Were not the Dominican friers against the Franciscans about the conceptioÌ„ of the virgin Marie deuided Are they agreed about the matter of the sacrament some holding that he is there onely in qualitie some in qualitie quantitie too Doe they agree in the number order of their Popes and bishops Platina differing froÌ„ Eusebius some appointing mo and some lesse Are not fathers against fathers and councils against councils Popes against Popes aâ—â— regorie against them all in the name of the vniuer sall bishop which he iustly thinketh to be the name of Antichrist And yet shall we thinke they doe agree or that they can not erre or that these things aboue rehearsed as multitude antiquitie with custome consent traditions succession ancient fathers generall councils are sufficient proofes of the church to bee with them Councils haue erred and bene contrary one to an other for the couÌ„cil of CoÌ„stantinople ordained that images should not be had in the church after that the couÌ„cill of Nice the second erected them and decreed that they shoulde bee had and worshipped They also go about to proue their church by the authoritie of Doctors of the Churche but it is manifest that they haue all erred bin deceiued in some point or other yea euen of doctrine so that they are not to be rules notes to knowe this church by for they are but men haue now or theÌ„ in doctrine not only in maners slipped from the truth Ireneus Victorinus Lactantius subscribed to the opinion of the Millinaries which thought that Christ after the day of iudgement should raigne with his for a thousand yeeres here vpon earth being deceiued with the place of Iohn Reuel 20. not wel vnderstoode where as hee doth interprete that M. yeere in another place for euer Reue. 22. Augustine thought that all children dying without baptisme were damned which is an heresie Epiphanius defendeth that it was a tradition of the Apostles six dayes before Easter to eate nothing but bread and salt Ierom condemned the second mariages of men and counted them al a thing most absurde and erronious no better then fornication By these things then the church is not discerned neither is glorie pompe honor riches externall beauty and outward successe and happines any note of this church of Christ as the Papistes will beare vs in hande by reason of their glistering and glorious church of Rome The contrary thinges are markes of Christs Churche as pouertie affliction no shewe to the eye or any externall felicitie For Christ hath sayde his churche shall be vnder the crosse and not in any beauty or gorgeousnes to the outward eye of the worlde The harlot strumpet goeth most commonly better trimmed and decked in apparell then the honest woman and matrone of an house so is the whorish church of Rome it hath all things for to please well the outward senses to allure men vnto her It hath for the eare her delicate musicke singing piping organs and ringing of bels and this in excesse also It hath for the nose sweet smels frankinsense and such like For the eyes it hath to please them goodly copes crosses of siluer and golde pictures of Christ and many images of saintes with such like baggage and foolish trashe and for the belly to delite idle lubbers and loyterers there was good chere kept in abbeyes and monasteries but in the meane season what was all this to feede the hungry soules surely nothing The worde of Christ was then gone from them yea Christ him selfe was shut out with them and his mother Marie more sought to more prayed to and more esteemed then he him selfe Here were al things for the body and by this they would proue vnto vs that they were yâ— true church Wel if we would know the church let vs thinke it to be there where two or three are gathered together in Christes name and howe should they bee gathered together without his word and commandement And this agreeth to yâ— saying of S. Augustine If they will here admit him He that will knowe saith he which is the true church of Christ he can not know it by any other meanes then onely by the scriptures We see here how resolute he is in this case Ex homilia 49. operis imperfecti in Matth. And againe he saith Christians willing to receiue the stedfastnes of a true faith let theÌ„ fly to nothing but to the scriptures Otherwise if they looke vnto other things they shal be offended and perishe not vnderstanding which is the true church and so they shall fall into the abomination of desolation which standeth in the holy places of the church How we may plainely vnderstand what are the signes of the true church and what also are the bodies of the church of Antichrist at Rome euen murdering of the saints of Christ contempt of the word and sacrameÌ„ts worldly prosperitie with a multitude of ill men with sworde to defend it Furthermore this church that it may be the better knowen of vs therfore hath it diuers and sundry names in the scriptures lest we should be deceiued by yâ— false church It is called yâ— sheepfold of Christ doing vs to vnderstand that those yâ— belong
to Christ are gentle as sheepe not cruel as wolues for they shall not hurt nor destroy in al the mountayne of my holines saith the Lorde of hosts by his Prophet This name of the church excludeth y◠bloody church of Rome for they are as wolues cruell beastes deuouring the sheepe as well with vs appeared in Queene Maries dayes howe bloodthirstie they were in that the wolues slewe so many of the sheepe of Christ It is called the spouse of Christ therefore they that giue them selues to another head and husband as the false Romanes doe are not of this church It is also compared and likened to the moone because the churche taketh all her light and brightnes of Iesus Christ the true sunne of righteousnes as the moone doeth take of the sunne all her light which thing the Papistes doe not for they ascribe not all to Christ but some things to the Pope some to them selues and others And as the moone is not alway visible being in her change so is not this churche to the eye of man alwayes in a visible she we as the proude churche of Rome is but hath sometime warre and aduersitie sometime peace prosperitie It is moreouer like vnto a ship vpon the seas tossed in deede with the waues from one place to an other but yet neuer drowned because Christ Iesus is in it and holdeth the sterne with his hande These thinges vnto the which the church is likened doe very well conuince Rome to be no church of God at all for it is alwayes visible to the eie and in great wealth and prosperitie as Babylon was so it boasteth of her selfe as shee did It neuer at all mourneth or is in the pit of afflictiō as Christ said his church shouldbe Iohn 16. And as we reade in Ezechiel 9. this church of Rome doth alwayes laugh and reioyce and neuer feeleth the rodde which is a token of bastards and such reprobates and not of Gods children Heb. 12. This true church of Christ is but one For there is but one mediator one husband and therefore one spouse and one body as Paul proueth Ephes 4. and is called vniuersall because it is in all partes of the earth and the Lord hath of his church out of all nations and kinreds tongues Reuel 7. Which church yet notwithstanding is deuided into particular churches of euery coūtrey kingdom where as they al make but one general church For they are ioyned together in the same spirite fayth baptisme and Lorde Iesus which is one head to them all There was a particular church in the house of Philemon as Paul reporteth in that epistle and he also calleth the Corinthiās a church others too vnto whom he wrote meaning that they were speciall churches of this vniuersall church And here the ignorance of the Papistes is seene and manifested which make that to be general and catholike which is but particular special For although their Rome were a true church yet can it not be termed by any meanes Catholike except all the saintes and good men aliue vpon the earth were in it which can not be Here thē they are deceiued in the worde Catholike making that to bee generall which is but in part so Paul did neuer write to any church which hee called Catholike for if hee had meant so that Rome had bene the catholike church when hee wrote vnto it then could he not properly haue called Corinth a church at all The summe of all that we haue said hitherto is thus much that there is an holy church whose head is Iesus Christ alone to this end and purpose called of God by his woord that it should gloryfie him for his goodnesse For looke whatsoeuer our God doth he doth it in y◠behalfe of his holy church For this end doeth hee destroy sometymes mightie kingdomes and great Princes that hee might deliuer his church and verily for this ende doeth hee keepe and preserue so long this wicked worlde vntill the number of his elect be fulfilled He neuer destroyed any nation but it was for his churches sake Oh howe greatly are we then bound to the goodnes of this our Christ which worketh so great thinges for vs shall we not magnifie his grace shal we not yeelde him continuall thanks and that in the middest of the great congregation Beleeue me deare brethren we are elect ereated redeemed iustified sanctified preserued dayly by his power shal be gloryfied in the life to come with his holy angels and saintes that we should set forth his praise glory And this is y◠thing which the blessed Apostle S. Peter doth in his first Epistle the second Chapter so earnestly exhort vs vnto saying To the church of God the trewe christians of Pontus Asia Cappadocia Galatia and Bithynia and in them to vs all you are sayth he a chosen generation a roial priesthood an holy nation a people set at lybertie Marke nowe dearely beloued the chiefest poynt to what ende all these thinges are done vnto vs that yee shoulde sayth hee shewe foorth the vertues of him that hath called you out of darknesse vnto his marueilous light Doe wee nowe shewe foorth his goodnesse with thankesgiuing then are we good Christians and serue to the ende whereunto the Lord hath made vs. Are wee not all carefull of this duety to praise God his name daily Surely we haue then transgressed and degenerated from the ende of our creation and calling The praise of God is such a thing so hye and so excellent that if all the Angels in heauen with their force and might and all the men in earth with all their speach and eloquence goe about to set it forth and declare it they shall not do it sufficienly and as it deserueth to be done We ought then to do what lieth in vs and this thing doth the triumphant church in heauen of Angels and Saints teache vs that we should neuer cease to exto his name at al times as they do for they cannot satisfy themselues with crying Holy holy holy is the Lorde God of hostes the whole worlde is full of his glory Esay 6. And in the Reuelation the fourth chapter the foure beastes and the Elders cease not day nor night crying Holy holy holy Lorde God almighty which was which is and which is to come And yet for all this wee here in earth can satisfy our selues and be contented to set foorth his praise either neuer a whit or els so negligently and by such startes as wee declare wee haue no great loue and care thereunto so colde is our zeale in this poynt and yet most hot in trifles and vanites apperteining to our pleasures profits in this life Wee haue nowe heard dearely beloued the meaning of this article concerning the Catholike Church what it is and who is the head of it what authoritye it hath by what signes it may bee alwayes knowē from the Romish or false Church We
entreateth of the benefites or fruites which we receiue by the same fayth which he maketh in number three the first is the forgiuenesse of sinnes the second is the resurrection of the fleshe the third last fruit is life euerlasting Of these fiue parts he hath made an hundreth seuerall articles the first parte conteyneth 14. The second 27. The third 5. The fourth 41. The fifth and last part conteyneth thirteene articles the contents of which articles are handeled as followeth A briefe and cleare confession of the Christian faith containing an hundred articles according to the order of the Creede of the Apostles I beleeue in God the father almighty maker of heauen and earth The first Article I Beleeue in one God onely one in essence and substance three in person the Father the Sonne the holy Ghost I beleeue in the Father as the originall and beginning of all things as well visible as inuisible Of whome also they depende as well in their being as also in their conseruation and he dependeth vpon none but on him selfe being eternall and euerlasting without end or beginning I beleeue in the Sonne as the diuine worde and wisdome of the father which is eternally and before al worlde 's engendred of the father of his proper substance and nature because in him shineth his shape and proper Image which otherwise is inuisible vnto mortal man I beleeue in the holy Ghost as a vertue eternall power which neither is made nor created neither engendred but proceeding of the father and of the sonne eternally euen as a loue proceeding from both persons The second Article I beleeue that these three persons are of one and the selfe same essence and substāce nature authoritie power will goodnes wisdome and eternitie and that these three are but one spirituall substance eternall without ende or beginning true good iust mercifull of a souerayne power and wisdome hauing and containing in it selfe all goodnes not needing any thing The third Article I beleeue that this God which is one in essence and three in person ought onely to be serued honored feared loued worshipped and to be called vpon in all our necessities as he that onely can and will prouide therefore and none other And therefore I say and confesse that I beleeue in one God onely that is to say that I knowledge and receiue him for one onely Lord master and sauiour of whome proceedeth all that is good in me by whom I can do al things without whom I can do nothing In him onely doe I set mine affiance and set mine heart hoping that he assisting me with his holy spirit shall be with me against all mē and that he will deliuer me from al perils and daungers through his grace and mercie without any merites of mine owne and that he shall minister to me all things necessarie as well for my soule as body euen like a good father as hee hath promised by his holy word The fourth Article I beleeue that the same God almightie hath of nothing created from the beginning both heauen and earth and all things in them conteined that is to say all things as well heauenly as earthly visible as inuisible reasonable as vnreasonable sensible as insensible the which hee doth entertaine leade guide gouerne by his diuine wisdom without whose prouidēce nothing commeth to passe either in this world or in the other The fift Article I beleeue that the same God the father the sonne and holy Ghost after that hee had created all things did create and shape man to his own image likenes that is to say immortal good iust true wise mercifull and perfit in all things making him partaker of the goodnes iustice and other perfections of God hauing a will that could agree in all things vnto the will of his Lorde but all that thorowe grace without any kinde of merit The vi article I beleeue also that as the Lord hath created al things heauenly and earthly for the seruice of man and to the ende that by his creatures he might come to the knowledge of the creator euen so also hath he formed made man for thim selfe that of him and by him he might be knowen loued feared serued honored which is the greatest good thing that is or can be in man and that in him might shine the image of diuine vertues and perfections through good works the which God hath ordeined because wee should walke in them vnto his honour and praise to the confusion of the aduersary and that by this meane the fal of the Angels might be repaired and that mā might possesse the euerlasting kingdome made and prepared for him before the foundations of the worlde were laide The vii article I beleeue that the same man was ordeined of the Lord God a master ruler ouer all his creatures the which thing he hath lost through his sinne aswell for his owne part as also for al his posteritie The which rule Lordship I beleeue doth chiefly appertaine vnto Iesus Christ verely God man to those vnto whom he wil communicate the same as vnto his owne faithfull and not vnto the infidels and damned The viii article I beleeue that the first man through the craft and subtiltie of Satan did slide and fall from the excellencie wherein the Lord had created him consenting thorowe his owne free will which at that time he had vnto the subtil suggestion of the Serpent whereby he lost the graces that the Lorde had giuen him in such sort that of wise hee became foolish of iust vniust of true a liar of perfit altogether vnperfect hauing frō thenceforth a will wholly corrupted which neither could nor would agree with the will of God but altogether with the wil of the deuil the worlde the flesh sinne which could do nothing of him selfe but euill seeing that he is altogether carnal bond captiue and sold vnder sinne This is the free yea to say more truely the bond will that man hath in this present life The ix Article I beleeue that this disorder and corruption of nature was not only in Adam because of his sinne but is also in all men generally which come of him Iesus Christ only excepted and that in such sort that all men after their own nature are corrupt vniust lyers ignorant vnkind and imperfect in al things haue no power of their owne nature to do thinke speake or will any thing that may please God vntil that they be regenerate renewed by the spirit of the Lord. The x. Article I beleeue that this corruption of nature otherwise called original sinne is the fountayne roote of all other sinnes for the which all the miseries aduersities that wee endure in this present life aswell in bodye as soule do come vnto vs yea in the end double death that is to say both of bodie soule These be the fruites rewards of sinne But although the same
by meanes of my good workes merites which in deede are none The xlviii Article I beleeue that this Church is inuisible to the eye of man is onely to God knowen that the same Church is not set compassed and limited within a certaine place or boundes but is scattered spread abroad throughout all the worlde but yet coupled together in heart will and spirite by the bond of faith charitie hauing and altogether knowledging one onely God one only head and Mediator Iesus Christ one faith one lawe one Baptisme one spiritual Table wherein one meate and one spirituall drinke is ministred to them vnto the ende of the worlde This Church contayneth in it all the righteous and chosen people from the first righteous mā vnto the last that shal be found righteous in the end of the world and therefore doe I call it Vniuersall For as touching the Visible Church which is the Congregation of the good and of the wicked of the chosen and of the reprobate generally of al those which say they beleue in Christ I doe not beleeue that to bee the Church because that Church is seene of the eye and the faith thereof is in visible things The xlix Article I beleeue that this Inuisible Church is the fielde of the Lorde God wherein is neyther darnell nor cockle it is the house and dwelling place of the holy Ghost and within that Church is neither Cain Iudas neither the wicked rich Gluttō That Church also is the fold of Christ wherein is no stinking and infected beastes but all cleane and vndefiled sheepe and lambes which bring forth their fruites in due time season The same Church is the body of Christ wherein there is neuer a rotten corrupt or infected mēber It is the Spouse of Christ which is pure cleane without wrinckle without spot It is holy without blame cleansed and sanctified in the blood and by the worde of her head and welbeloued spouse Iesus Christ for that cause they cā in no wise perish which by liuely faith are grafted therin The L. Article I beleeue that the gifts and graces of the holy Ghost are scattered and giuen vnto euery member of the same Church not so much for their particular profite commoditie as for the general profit commoditie of the whole Congregation Church and that thorow grace wholy without any merite according to the good pleasure prouidence of God to some more to some lesse that to the end we should know that one hath neede of another and that we should be ready to helpe one another in all necessities as wel bodily as spiritually euen as it becommeth members of one body The Li. Article I beleeue the Communion of Saintes that is to say I beleeue that all whatsoeuer our Lorde God giueth in this worlde whether it be benefites and blessings that concerne the body or the spirit he giueth the same singularly to the profit commoditie of the whole Church and therfore ought the same to be distributed communicated to all that are faithful but chiefely to those that are in necessitie that like as we doe communicate and are knitte in one God one faith one Lawe one Baptisme and be partakers of one spirituall Table euen so we may communicate be partakers together of and in those things which do proceede come vnto vs by meanes of the aforesayde thinges For otherwise we can not be Christians or faithfull stewardes of Christ Here vtterly I renounce and abhorre the Anabaptistes maner of making common goods wiues and such other like things and onely doe I allow the Apostles making of things common which hauing possessing any goods priuately vsed to distribute thereof to euery one according as the same had neede and as necessitie required The Lii Article I beleeue that this Church is like vnto the Arke of Noah within the which is safetie and life and without the same is but death decay and destruction For as Christ is and doeth raygne in his Church euen so Satan is and doeth raygne in and through all that are out of that Church The which true Church is mayntayned and vpholden by the Spirite of Christ is ruled and gouerned by his holy worde and is nourished and fedde with his holy Sacraments That Church shal alwayes haue enemies shall still be tormented in the sea of this world with the thunderings of Antichrist and by the wounds and tempest of Satan For all the gates of hell doe arme set out themselues against this Church But in these waues shee shall not be drowned but shall abide for euer because shee hath a good defence and foundatiō which is Iesus Christ the righteous And for this cause I cal her the Church militāt which wayteth for the triūph of those that be blessed which are where as is nothing but peace ioy and euerlasting consolation The Liii Article I beleeue that the Lord God hath giuen vs three principal signes and marks by the which we may knowe this his Church that is to say the word the Sacraments discipline I call that only the word which was reuealed by the holy Ghost vnto the holie Patriarks Prophets Apostles of Iesus Christ the which word is cōtained within the canonicall bookes of the olde new Testamēt by the which word we are made cleane thereby do receiue the selfe same thing as much as we do by the Sacramentes that is to say Iesus Christ by his worde which is the worde of faith giueth communicateth himselfe vnto vs aswell as by the Sacramēts albeit it be by another maner fashiō The Liiii Article I beleeue that the same worde of God is of a farre greater aucthoritie then the Church the which worde onely doeth sufficiently shewe and teach vs all those things that in any wise concerne our saluation both what we ought to do and what to leaue vndone The same worde of God is the true paterne and perfect rule after the which all faithful people ought to gouerne and order their liues without turning eyther to the right hand or to the left hand without chāging any thing thereof without putting to it or taking from it knowing that all the works of god are perfect but most chiefly his word The Lv. Article I beleeue that as onely Iesus Christ amongst all men is holie and true that all others are sinners and lyers euen so likewise the onely doctrine of the same Iesus Christ is holy and true al other doctrines are vnpure false This doctrine of Iesus Christ is a well a fountaine of life a lampe or pillar of fire to guyde vs the bread of the soule the power of God vnto saluation to al that beleeue And therfore whatsoeuer happeneth the same ought onely to bee aduaunced preached heard vnderstande receiued of all the worlde to the comfort and saluation of those that beleue to the greater damnation of
therefore they are not only Idolaters which worship and serue Idoles and strange Gods as the Ethnicks such like but also all those which worship and serue the true God of heauen after their owne fantasie or after the traditions of men without faith without the word of God otherwise thē God hath commaunded them And they only are Christians which do confesse and serue one onely God which is in heauen according to his word and commandement all whose woorkes aswell outwarde as inwarde corporall as spirituall bee the true seruice of the Lorde because the same are done in the fayth of the Sonne of God and according to the calling of the Lord after the which euery faythfull bodie ought to walke The Lxxxvi Article I beleeue and confesse that it is not lawfull for a Christian to be present eyther in spirite eyther in bodie at the idolatrous sacrifices neither to enter into their temples while they are in doing of their idolatries and sacrifices if it be not of purpose to rebuke and vtter their impietie and to teache the trueth as the holy Prophetes and Apostles did and not to dissemble as the hypocrites doe For if the bodie be the creature of God as it is in deede aswell as the soule and be the Temple of the holy Ghost and a member of the mysticall bodie of Christ and if it shall one day rise and possesse eternall life with the soule it must then followe of necessitie that it ought to be wholly dedicated vnto the ryght seruice of God in this worlde together with the soule and the spirite or else they can not at the generall resurrection be coupled together but must be separated asunder the one to be with God in heauen whome it loued and the other to be in hell with the deuill whom it serued the which thing is impossible for that cause I say that al such dissimulatiō is a plaine forsaking of Christ and of his Gospel Likewise I beleeue and confesse that all maner of such dissemblings by the which the trueth of the Gospel is hid the word of the Lord despised infidelitie and ignorance confirmed and the weake are offended the same can not be of God but of the deuill and altogether against the trueth of Gods worde And therefore there must be no halting on both sides but wee must goe and walke foorthryght and strayghtly before this great Lorde which seeth beholdeth and knoweth all things yea euen before they are begonne The Lxxxvii Article I beleeue also that the beginning of all Idolatrie was the fynding out and inuention of Images which also were made to the great offence of the soules of men and are as snares and trappes for the feete of the ignorant to make them to fal Therefore they ought not to be honoured serued worshipped neyther to bee suffered in the Temples or Churches neyther in any other places where Christian people doe meete together to heare and vnderstande the word of God but rather the same ought vtterly to bee taken awaye and throwen downe according to the effect of the second commandement of God and that ought to bee done by the common authoritie of the Magistrate and not by the priuate authoritie of any particular man For the wood of the gallowes whereby iustice is done is blessed of GOD but the Image made by mans hande is accursed of the Lorde and so is he that made it And therefore wee ought to beware of Images aboue all thinges This is that I beleeue of the Catholike faith and of the thinges that concerne the same and is for the fourth point of my faith Nowe resteth to speake of the fruites that proceed out of the same and what I receiue by the same faith which fruites are in number three whereof the first is The forgiuenesse of sinnes The Lxxxviii Article I beleeue that al those that are come and shall come of the race and lyne of Adam generally are conceiued borne in iniquitie and corruption except Iesus Christ only and that they are all sinners transgressers and breakers of the law and wil of the Lord and according to their nature they are corrupt the children of wrath worthy of Gods iudgement of condemnatiō eternal death all needing the grace and mercie of God and of Christes blood shedding For God hath wrapped all vnder sinne to the intent hee woulde haue mercie vpon all through Iesus Christ our Lorde The Lxxxix Article I beleeue that the knowledge of sinne proceedeth of the lawe but the remission and forgiuenesse of sinne commeth of the Gospel and is giuen vs by the onely grace and mercie of God in the blood of Iesus Christ through the faith wee haue therein whereby wee are counted righteous before God not through our good woorkes or deseruings neither by the merites of any other creature either in heauen or in earth For I knowe not neither do I alow any other merites but the merites of my good Lord master and onely sauiour Iesus Christ who hath merited and sufficiently satisfied for vs hath paide for his owne their dette in wiping out the hande writing and obligation which was against vs and in taking the same from vs hath fastened it vnto the Crosse The xc Article I beleeue that this iustifiyng faith is a meere and singular gift of God the which is commonly giuen by the hearing of Gods woorde whereupon onely it is builte and not vpon the doctrines and traditions of men I call a iustifiyng faith a certaine assurance and earnest perswasion of the good will loue grace bounteousnesse and mercy of God towarde vs whereby we are assured verily perswaded in our hearts of the mercy fauour and good will of God the father that he is on our side and for vs against all that are against vs and that he wil be a mercifull father vnto vs pardoning our sinnes and will giue vs his grace make vs his children by adoption and admitte vs for heires vnto eternal life and all this freely in his sonne by his only sonne Iesus Christ our Lorde and not for our merites or good workes This faith can doe all thinges and to it nothing is impossible the which faith is neuer perfect nor great ynough in vs and therefore ought wee alwayes to praye with y◠Apostles saying Lorde increase our faith helpe our vnbeliefe For that faith only doth comfort vs maketh vs holy maketh vs righteous and acceptable before the Lorde it declareth vs to be the children of GOD and heires of eternall life the which faith also is the mother the spring and roote of all good workes like as infidelitie is the fountaine and roote of all wickednes The xci Article I beleeue also that good workes are not superfluous vayne and vnprofitable but necessarie to saluation I call good workes not those which are done after the fantasie or commaundement of men but onely those that God by his woorde hath commaunded to bee done the which ought to be done