agayne hath cōmytted deedly synne can without the same be saued or attayne euerlastyng lyfe Item that lyke as suche men whiche after baptisme do fal agayne into synne if they do not penaunce in this lyfe shall vndoubtedly be damned Euen soo whan soo euer the same men shall conuerte them selfe from theyr noughty lyfe and do suche penaunce for the same as Christe requireth of them they shal without doubte attayne remissyon of theyr synnes and shall be saued Item that the sacrament of perfyte penaunce which Christ requireth of suche maner persons consysteth of thre partes Wherof the one is Contricion the other is Confessyon and the thirde is the amendement of the former lyfe or the newe obedient reconsiliation vnto the lawes and wyll of god that is to say exteriour actes and workes of charitie accordynge as they be cōmaunded of god whiche be called in scripture Fructus digni penitencia The worthy fruites of penaunce Furthermore as touchynge Contrition Cōtritiō whiche is the fyrste parte we thynke it conueniente that all bysshoppes and preachers shall instructe the people commytted vnto theyr spirituall charge that the sayde contrition consistethe in two speciall partes whiche muste alwayes be conioyned togyther and can not be disseuered That is to say the penitent and contrite man muste fyrste knowledge the fylthines and abhomination of his owne synne vnto whiche knowledge he is brought by herynge and consyderinge of the wyll of God declared in his lawes and feelynge and perceyuynge in his owne conscience that god is angry and displeased with hym for the same he muste also conceyue not onely great sorowe and inwarde shame that he hath so greuously offended god but also great feare of goddis displeasure towardes hym consyderynge he hath no workes or merytes of his owne whiche he may wortily say before god as sufficient satisfaction for his synnes Whiche done than afterwarde with this feare shame and sorowe muste nedes succede and be conioyned the seconde parte that is to wytte a certayn faythe trust and confidence of the mercy and goodnes of god wherby the penitente muste conceyue certayne hope and faithe that god wyll forgyue hym his synnes and repute hym iustified and of the nombre of his electe chyldren not for the worthynes of any merite or worke done by the penitent but for the onely merites of the blode and passion of our sauyour Iesu Christe Item that this certayne faythe and hope is gotten and also confyrmed and made more stronge by the applyenge of Christis wordes and promyses of his grace and fauoure conteyned in his gospell and the sacramentes instituted by hym in the newe testament And therfore to attayne this certayne faythe the seconde parte of penaunce is necessarye That is to say Confession to a prieste yf it may be hadde For the absolution gyuen by the prieste was instituted of Christe to applye the promyses of goddis grace and fauour to the penytente Wherfore as touchynge Confession we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people cōmytted vnto theyr spirituall charge that they oughte and muste certaynely beleue that the wordes of absolution pronounced by the prieste be spoken by the auctoritie gyuen to hym by Christe in the gospelle And that they ought and muste gyue no lesse faythe and credence to the same wordes of absolution so pronounced by the ministers of the churche than they wolde gyue vnto the veray wordes and voyce of god hym selfe yf he shulde speake vnto vs out of heuen Ioan. xx Luc. x. accordynge to the sayenge of Christe whose synnes soo euer you doo forgyue shall be forgyuen whose synnes soo euer you doo reteyne shall be reteyned And agayne in an other place Christe saythe Luc. x. who so euer hereth you hereth me Item that the people may in no wyse contemne this auricular confession whiche is made vnto the mynysters of the churche but that they oughte to repute the same as a veray expedient and necessary meane wherby they maye require aske this absolution at the priestes handes at suche tyme as they shal fynd theyr consciēces greued with mortal synne haue occasion so to do to thintent they maye therby attayn certayne comforte and consolation of theyr consciences As touchynge the thyrde parte of penaunce we thynke it conueniente that all bysshoppes and preachers shall instructe and teache the people cōmitted vnto theyr spirituall charge that althoughe Chryste and his deathe be the sufficient oblation sacrifice satisfaction and recompense for the whiche god the father forgyueth and remytteth to all synners not onely theyr synnes but also eternall peyne due for the same yet all men truely penitente contryte and confessed muste nedes also brynge forthe the fruites of penaunce That is to saye prayer fastynge and almes dede with moche mournynge and lamentyng for theyr synnes before commytted And they muste also make restitution or satisfaction in wyll and dede to theyr neyghbours in suche thynges as they haue done them wronge and iniurie in And fynally they muste do all other good workes of mercye and charitie and expresse theyr obediente wyll in the executynge and fulfyllynge of goddis commaundement outwardely whan tyme power and occasion shall be ministred vnto them or elles they shall neuer be saued For this is the expresse precepte and comaundemente of god Luc. iii. Rom. viii Do you the worthy frutes of penaunce And sayncte Paule saythe Lyke as in tymes paste you haue gyuen and applyed youre selues and all the membres of your bodyes to all fylthy lyuynge and wyckednes contynually encreasynge in the same In lyke maner you be nowe bounde and muste gyue and apply your selfes holly to iustice encreasynge contynually in puretye and cleannes of lyfe And in an other place he sayth i. Cor. ix I chastyse and subdue my carnall body and thaffections of the same and make them obediente vnto the spirite Item that these preceptes and workes of charitie be necessary workes to our saluation and god necessarily requireth that euery penitente man shall perfourme the same whan so euer tyme power and occasion shall be minystred vnto hym so to do Item that by penance and suche good workes of the same we shall not only obteyne euerlastyng lyfe but also we shal deserue remission or mitigation of the presente peynes and afflyctions whiche we susteygne here in this worlde For sainte Paule sayth i. Cor. ii That yf we wolde correcte and take punyshement of our selues in this worlde we shulde not be so greuously corrected of god Zach. i. And god by his prophete Zacharie saythe Tourne your selues vnto me and I wyll tourne agayne vnto you Esai xxviii And the prophete Esai sayth Breake and deale thy breade vnto the hungrye brynge into thy house the poore man and suche as want harboroughe whan thou seest a naked man gyue hym clothes to couer hym with and refuse not to succoure and helpe the poore and nedye for he is
thyne owne fleshe And yf thou wolte thus do than shall thy lyght glyster out as bryghte as the sonne in the mornynge and thy helthe shall soner aryse vnto the and thy iustyce shall go before thy face and the glorie of god shall gather the vp that thou shalte not falle and whan so euer thou shalte call vpon god god shall here the and whan so euer thou shalte crie vnto god god shall saye Lo here I am redy to helpe the. Than shall thy lyght ouercome all darkenes and thy darkenes shal be as bryght as the sonne at noone dayes and than god shall gyue vnto the contynuall rest and shall fulfyll thy soule with bryghtnes and shall delyuer thy body from aduersitie and than thou shalte be lyke a gardeyn that most plentyfully bryngeth forth all kynde of fruites and lyke the wel sprynge that neuer shall want water These thynges and suche other shoulde be contynuallye taught and inculked into the eares of all trewe christen people to thintent to styre and prouoke theym vnto good workes and by the selfe same good workes to exercise and confyrme theyr faythe and hope and to ascertayne them that they shall for the same good workes receyue at goddis hande mitigation and remyssion of the miseries calamities and greuouse punyshmentes whiche god sendeth to men in this worlde for theyr synnes ¶ The Sacramente of the Altare AS touchynge the Sacrament of the Altare we thynke it conueniente that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytualle charge that they oughte and must constantly beleue that vnder the fourme and fygure of breade and wyne whiche we there presentely do see and perceyue by outwarde senses is verayly sustancially and really conteyned and comprehended the veray selfe same body and bloude of our sauiour Iesu Chryst which was borne of the virgine Marie and suffered vppon the Crosse for our redemption And that vnder the same fourme and fygure of breade and wyne the veray selfe same body and bloudde of Christe is corporally really and in the veray same substance exhybyted distributed and receyued vnto and of all them whiche receyue the sayde sacramente And that therfore the sayde sacrament is to be vsed with all due reuerence and honour and that euery man ought fyrst to proue and examyne hym selfe and relygyously to trie and serche his owne conscience before he shall receyue the same accordynge to the sayinge of sainct Paule i. Cor. ii who so euer eateth this body of Christe vnworthily or drinketh of this blode of Christe vnworthily shall be gyltie of the veray body and blode of Christe Wherfore let euery man fyrste proue hym selfe and so let hym eate of this breadde and drynke of this drynke For who so euer cateth it or drynketh it vnworthily he eateth and drynketh it to his owne dampnation bycause he putteth no dyfference betwene the very body of Chryst and other kyndes of meate ¶ The sacrament of Orders AS touchynge the sacrament of holy orders we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto theyr spyrytuall charge Fyrste howe that Christe and his apostels dyd institute and ordeyn in the newe testament that besydes the ciuile powers and gouernaunce of kynges and pryncis which is called Potestas gladii the power of the swerde there shulde also be continually in the churche milytant certayne other mynysters or offycers whiche shulde haue speciall power auctoritie and commission vnder Christe to preache and teache the worde of god vnto his people to dyspense and admynyster the sacramentes of god vnto them and by the same to conferre and gyue the graces of the holy gooste to consecrate the blessed bodye of Christe in the sacramente of the altare to loose and absoyle from synne all persones whiche be duely penitent and sorye for the same to bynde and to excōmunicate suche as be gyltie in manyfeste crymes and synnes and wylle not amende theyr defaultes to ordre and consecrate others in the same rome ordre and offyce whervnto they be called and admitted them selfe and fynally to fede Christis people lyke good pastours and rectours as the apostelle calleth theym with theyr holsome doctrine and by theyr contynual exhortations and admonitions to reduce them from synne and iniquitie so moche as in them lyeth and to brynge them vnto the perfyte knowlege the perfyte loue and drede of god and vnto the perfite charitie of theyr neyghbours Item that this offyce this ministration this power and auctoritie is no tyrannycall power hauynge noo certayne lawes or lymyttes within the whiche it oughte to be conteyned nor yet none absolute power but it is a moderate power subiecte determyned and restrayned vnto those certayn endes and lymyttes for the whiche the same was appoynted by goddis ordinaunce Whiche as was sayde before is onely to admynyster and dystrybute vnto the membres of Christis misticall bodye spirituall and euerlastyng thinges that is to say the pure and heuenly doctrine of Christis gospell and the graces conferred in his sacramentes and further to do and execute suche other thynges apperteynynge vnto theyr office as were before rehersed And therfore this sayde power and administration is called in some places of scripture Domum et gratia a gyfte and a grace and in some places it is called Claues siue potestas clauium that is to say the keyes or the power of the keyes Wherby is sygnified a certayn limitted office restrayned vnto th execution of a speciall fūction or ministration Rom. i. i. Ti. iiii Ephe. iiii according to the saying of saint Paule in the fyrste chapytre of his epistle to the Romaynes and in the fourth chapyter of his fyrste epistle vnto Timothe and also in the fourthe chapytre of his epistle vnto the Ephesians where he wryteth in this sentence Whan Christ ascended in to heuen he subdued and vanquisshed veray captiuitie her selfe and ledde or made her thrall and captiue and distributed and gaue dyuers heuenly gyftes and graces vnto men here in erthe And amonge all he made some apostels some priestes some euangelistes some pastors and doctors to the intente they shulde execute the worke and office of theyr administration to the instauration instruction and edifieng of the membres of Christis misticalle bodye And that they shulde also not cease from the execution of theyr sayd office vntylle all the sayde membres were not onely reduced and brought vnto the vnytie of the faythe and the knowlege of the sonne of god but also that they were come vnto a perfite state and full age therin That is to say vntyl they were so establyshed and confirmed in the same that they coulde no more afterward be wauerynge therin be led or caried lyke chyldren into any contrary doctrine or opinion by the craft subtyle persuasion of the false pastours and teachers whiche go aboute by crafte to brynge them into erronius opinions but that they
and exercyse the power and auctorytie of god commytted vnto theym and doo supplye and represente his towme and place yet they be not the pryncipall nor the sufficient or efficient causers or gyuers of grace or of any other spyrytuall gyfte whiche procedeth and is gyuen of god by his worde and his sacramentes but god is the onely princypall sufficiente and perfyte cause of all the efficacie of his worde and sacramentes and by his onely power grace and benefyte it is that we receyue the holy goost and his gracis by thoffyce and ministration of the sayde priestes or bysshoppes And the sayde priestes or bysshoppes be but onely as his instrumentes or officers to execute and minister with theyr handes and tongues the outewarde and corporall thynges wherby god worketh gyueth grace accordynge to his pacte and couenaunt made with and vnto his espouse the churche And this to be true Chrisostome affirmeth Chrisosto Ho. lxxxv suê‘ IoaÌ„ in his .85 homelie vpon saint IohnÌ„ where he sayth in this maner what speke I of priestes I say that neither angel nor arcangel can of his owne power gyue vs any of those thynges whiche be gyuen vnto vs from god but it is the father the sonne and the holy gooste whiche is the effectuall cause of all those thynges The prieste dothe onely put to his hande and his tongue And in this poynte sayncte Ambrose also agreeth with the sayde opinion of Chrisostome For in his boke De dignitate sacerdotali he saythe these wordes The priest layeth his handes vpon vs but it is god that gyueth the grace The priest layeth vppon vs his besechynge hande but god blessethe vs with his myghty hande The byshoppe consecrateth an nother bysshoppe but it is god that gyueth the dygnitie wherfore we must alwayes thynke beleue that the vertue efficacie of the worde of god his sacramentes consyste and depende in and vpon the coÌ„maundement ordynaunce power and auctoritie of god onely And that neyther the merytes and worthynes of the ministers be they neuer of suche excellencie do gyue them theyr auctoritie strength or efficacie neyther yet the malyce or corrupte lyuynge of them be it neuer so yuell onles they be open blasphemors of the gospell as the iewes and the Turkes be can frustrate or take away from the sayde worde or sacramentes theyr sayde power auctoritie Chrisosto Ho. lxxxv suê‘ IoaÌ„ strength or vertue For as Chrisostome sayth in the said homelie Yf god made not only an asse to speke but also gaue his benediction blessynge vpon the iewes by Balaam that false and wycked prophete so wrought these spirituall graces by suche vncleane impure instrumentes and that for the loue onely whiche he had vnto the Iewes whiche neuer the lesse were great offenders agaynst god no doubte but that god woll moche rather sende downe vnto vs his faythfull people the graces of his holy spirite and wol worke all other thynges necessarie for vs by our priestes and bysshops althoughe they be neuer so euyll of theyr lyuynge Fourthely for asmoche as after the mynde of certayne doctours of the churche this hoole power and auctoritie belongynge vnto priestes and bysshoppes is deuyded in two partes wherof the one is called Potestas ordinis and the other is called Potestas iurisdictionis and for asmoche also as good consent and agrement hath alwaye ben in the churche concernynge the sayde fyrste parte and contrary moche controuersie for this other parte of iurisdiction we thynke it conuenient that all bysshoppes and preachers shall instruct and teache the people commytted vnto theyr spiritual charge that the iurisdiction commytted vnto priestes and bysshoppes by thauctorite of goddes lawe consisteth in thre special pointes The fyrste is to rebuke and reprehende sinne and to excommunicate the manifeste and obstinate sinners that is to say to separate exclude and repelle from the communion and perception of the sacramentes and to reiecte and caste out of the congregation and company of Christis people suche persons as haue manifestly commytted mortall synne and do obstinately perseuer in the same and to absoyle and receyue them agayne whan so euer they shall returne vnto the churche by condigne penaunce And forasmoche as suche persones as do coÌ„mytte manifest and open sinne do therby offend not only god but also some other of the multitude and congregacion whiche they be of although the saide persones so offendynge publikely do not obstinatly perseuer in their synne so coÌ„mytted yet the priestes and bysshops by thauctorite of their sayd Iurisdiction maye in some cases vppon consyderation of the crime and qualitie of the personne so offendynge susspende and inhibite theym for a tyme from the receyuynge of the sacramentes to the intente the same maye be not onely a medicine to the offenders them selfes but also an example and satisfaction vnto those persones whiche were before with theyr sayde manifest synnes offended And in this parte also twoo thynges be to be noted The fyrste is that all punysshemente whiche priestes or bysshoppes maye by thauctoritie of the gospell inflicte or put to any persone is by worde onely and not by any violence or constraynte corporall The seconde is that all thoughe priestis and bysshoppes haue the power and iurisdiction to excommunicate as is aforesayde yet they be not bounde soo precisely by any commaundement of god but that they ought and maye attempre moderate or forbeare the execution of theyr sayde iurisdiction in that parte at all tymes whan so euer they shall perceyue and thynke that by doinge the contrary they shulde not cure or helpe th offenders or elles gyue suche occasion of further trouble vnquyetnes in the churche that the peace and tranquillitie therof myght therby be impeched troubled or otherwyse interrupted or broken The seconde poynt wherin consysteth the iurysdyction commytted vnto priestes and bysshoppes by thauctoritie of goddis lawe is to approue and admytte suche persones as beinge nominated elected and presented vnto them to exercyse thoffyce and rome of preachynge the gospell and of minystrynge the sacramentes and to haue the cure or iurysdiction ouer these certayn people within this parisshe or within this diocesse shall be thought vnto them mete and worthy to exercyse the same and to reiecte and repelle from the sayde rowme suche as they shall iudge to be vnmete therfore And in this parte we must knowe and vnderstande that the sayd presentation and nomination is of mannes ordinaunce and apperteyneth vnto the founders and patrones or other persons accordynge to the lawes and ordynaunces of men prouided for the same As for an example within this realme the presentation and nomination of the bysshopryques appertayneth vnto the kynges of this realme and of other lesser cures and personages somme vnto the kynges hyghnes some vnto other noble men some vnto bysshoppes and some vnto other persones whome we calle the patrones of the benefyces accordynge as it is prouyded by the order of the lawes and ordynaunces
the holy gooste they be to be accompted and reputed here in this worlde to be in the nombre of the sayde veray membres of Christis mysticall bodye so longe as they be not by open sentence of excommunication precided and excluded from the same Not bycause they be suche membres in very dede but bycause the certayne iugement knowlege of that theyr state is by goddes ordynaunce hydden and kepte secrete from all mens knowlege and shall not be reueled vntyll the tyme that Christe hym selfe shall come at the worldes ende and there shall manyfest and declare his veray kyngedome and who be the veray true membres of his body and who be not And I beleue that this holy churche is catholyque that is to say that it can not be coarcted or restrayned within the limites or bondes of any one towne citie prouince region or countreye but that it is dispersed and spredde vnyuersally through out all the hole worlde In so moche that in what part soeuer of the worlde be it in Affrique Asia or Europe there may be founde any nombre of people of what sorte state or condicion so euer they be whiche do beleue in done god the father creatour of all thynges and in one lorde Iesu Christe his sonne and in one holy goost and do also professe and haue all one fayth one hope and one charitie accordynge as is prescribed in holy scripture and do all consent in the trewe interpretation of the same scripture and in the ryght vse of the sacramentes of Christe we maye boldly pronounce and saye that there is this holy churche the veray espouse and body of Christe the veray kyngdome of Christe and the veray temple of god And I beleue that these particular churches in what place of the worlde so euer they be congregated be the very partes porcions or membres of this catholyque and vnyuersall churche And that betwene them there is in dede no dyfference in superioritie preeminence or auctoritie neyther that any one of them is heed or soueraygne ouer the other but that they be all equall in power and dygnitie and be all grounded and buylded vpon one foundation and be all called vnto lyke and vnto the same puretie cleannes honour and glorie and be all subiecte vnto one god one lorde one heed Iesu Christe and be all gouerned with one holye spirite And therfore I do beleue that the churche of Rome is not The churche of Rome nor can not worthyly be called the catholyque churche but onely a partycular membre therof and can not chalenge or vendicate of ryghte and by the worde of god to be heed of this vnyuersall churche or to haue any superioritie ouer thother churches of Christ whiche be in England France Espayne or in any other realme but that they be all free from any subiection vnto the sayde churche of Rome or vnto the mynyster or byshop of the same And I beleue also that the sayde churche of Rome with all thother partycular churches in the worlde compacted and vnyted togyther do make and constitute but one catholyque churche or body And that lyke as our sauyour Christe is one persone and the onely heed of his mysticall body so this hole catholyke churche Christis misticall bodye is but one bodye vnder this one heed Christe The vnitie of Christis churche And that the vnytie of this one catholyque Churche is a mere spirituall vnitie consistynge in the poyntes before rehersed that is to saye in the vnitie of Christis fayth hope and charitie and in the vnitie of the ryght doctrine of Christe and in the vnitie and vnyforme vsynge of the sacramentes consonant vnto the same doctrine And therfore althoughe the sayde partycular churches and the membres of the same do moche dyfferre and be discrepant the one from the other not onely in the dyuersite of nations and countreys and in the dyuersitie dygnitie and excellencye of certayne suche gyftes of the holy goost as they be endewed with but also in the dyuers vsynge and obseruation of suche outwarde rytes ceremonies traditions and ordynaunces as be instituted by theyr gouernours and receyued and approued amonge them yet I beleue assuredly that the vnitie of this catholyque churche can not therfore or for that cause be any thynge hurted impeched or infrynged in any poynte but that all the sayde churches do and shall contynue styll in the vnytie of this catholyke churche not with standynge any suche dyuersytie nor that any of them ought to be reputed as a membre deuyded or precyded from the same for any suche cause of dyuersytie or dyfference vsed by them or any of them in the sayde poyntes And I beleue that al the particular churches in the world whiche be membres of this catholyque churche maye all be called apostolicall churches aswell as the churche of Rome or any other churche wherin the apostels them selfes were somtyme resydent Forasmoche as they haue receyued and be all founded vpon the same fayth and doctryne that the true apostels of Christe dyd teache and professe And I beleue and truste assuredly that I am one of the membres of this catholike churche and that god of his onely mercy hath not onely chosen and called me thervnto by his holy spirite and by thefficacie of his worde and sacramentes and hathe inserted and vnited me into this vnyuersall body or flocke and hath made me his sonne and inheritour of his kyngdome but also that he shall of his lyke goodnes and by the operation of the holy goost iustifie me here in this worlde and fynally glorifie me in heuen And therfore I proteste and knowlege that in my hart I abhorre and deteste all heresies and scismes wherby the true interpretation and sence of scripture is or maye be peruerted And do promyse by the helpe of god to endure vnto my lyfes ende in the ryght profession of the faythe and doctryne of the catholyque churche The sense and interpretation of the tenthe Artycle I Beleue assuredly in my harte and with my mouthe I professe that betwene and amonge all and synguler the saintes that is to say the quycke lyuinge membres of the catholyque churche of Christe whiche is his mistycall body there is a perfyte communion and particypation of all and syngular the graces of the holy goost and the spirituall goodes and treasure whiche do belonge vnto the sayde hole body or vnto any part or membre of the same And like as al the partes membres whiche be lyuynge in the natural body of a man do naturally communicate and mynister eche to other the vse commoditie and benefite of all theyr forces nutriment and perfection in somoche that it lyeth not in the power of any man to say that the meate whiche he putteth in at his owne mouthe shall nouryshe one particular membre of his body and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefite therof more
that the guerdon rewarde and stypende of synne wherwith we be all manifolde wayes polluted bespotted and defyled is deathe yea and that euerlastynge And that it is by the onely grace and mercy of god that we repentynge vs of our synnes and beleuynge stedfastely in his promyses shall haue euelastynge lyfe in Iesu Christe our lorde Amen⸫ HERE FOLOVVE CERTAYNE NOTES and obseruations necessary to be taught vnto the people for the better inducynge of them vnto the ryght vnderstandynge of the foresayde Crede FIrste it is to be noted that all and synguler the .xii. Artycles cōteyned in this Crede be so necessarie to be beleued for mans saluation that who so euer beynge ones taughte wol not constātly beleue them or wol obstinatly affirme the cōtrary of them he or they can not be the veray membres of Christe and his espouse the churche but be very infydelles or heretyques and membres of the dyuell with whom they shall perpetually be dampned Seconde it is to be noted that all true chrysten men ought and must most constantly beleue maynteyne and defende all those thynges to be true not onely whiche be comprehended in this Crede and in the other two symboles or Credes wherof the one was made in the councell of Nece the other was made by that holy man Athanasius but also all other thynges whiche be comprehended in the hole body and canon of the Bible Thyrdely that al true christen men ought must not only repute take and holde all the same thynges for the mooste holy moste sure and moste certayne and infallible wordes of god and suche as neyther ought ne can be altered or conuelled by any contrary opinion or auctoritie but also muste take and interpretate all the same thynges accordynge to the selfe same sentence and interpretation whiche the wordes of scrypture do purporte and sygnyfye and the holy approued doctours of the churche do intreate defende the same Fourthely that all true chrysten men ought and muste vtterly refuse and condempne all those opinions contrarye to the sayde .xii. Artycles of our Crede whiche were of longe tyme paste condempned in the foure holy councelles that is to saye in the councell of Nece Constantinople Ephesis and Calcidonense and all other sithe that tyme in any pointe consonant to the same The notes of the fyrste Article In the fyrst artycle of this Crede two thynges be also specially to be noted The fyrste is that herin is declared the infinite goodnes of god towardes mankynde in that he created this hole worlde for mans sake onely therby dystributed suche parte of his felicite vnto man as was conuenient for him to receyue The belefe and knowlege wherof is the fyrst entre to knowe that god is a spirituall an inuisible substance or nature of infinite power and eternall without beginning or endynge and of incomprehensyble knowlege wysedom goodnes iustice and mercy c. For surely that worke of creation is so marueylous that nothynge in the worlde neither man nor aungell coude performe or accomplyshe the same but onely such a substāce or nature as is before rehersed whiche is god hym selfe By this belefe also and knowlege we be stired to fere and drede god and to loue and praise god with all our hartis considering that he did create vs euen lyke vnto his owne image similitude and endewed vs with all perfections bothe in soule body whiche were necessary for vs to haue and dyd put vs in the most excellent state of beinge hauyng all other creatures subiecte and obedient vnto vs. And so by this Article we be taught not onely what is the diuine essence and beinge of god the father what is his wyll what is his power and what is his worke and operation the knowlege wherof distroyeth infinite errours and heresies but also what fayth loue drede honour laude praise and thankes he requireth that all christen men shuld at all tymes as well in prosperite as in aduersitie gyue vnto hym for the manifolde and excellent gyftes whiche they receyue dayly and howrely at his handes And surely yf all christen men wolde oftimes call this article to theyr remembrance wold busily exercise theyr meditations therin and wold vnfaynedly and with all theyr hartes professe the same no doubte but theyr hartes wolde waxe warme and wolde be inflamed to loue god and wolde be prompt redye glad and wyllyng to serue hym and to fulfyll his wyll and commandementes to theyr possyble powers and wolde take in good parte without grutchynge or malygnynge all syckenesse and aduersyties and what so euer state of lyfe god sendeth vnto them and wolde gyue hym thankes and prayse therfore and wolde vse all goddes creatures and spende the gyftes whiche he hath giuen vnto them to his honour and glorie and fynally they wolde abhorre and deteste in theyr hartes all superstytion and ydolatrie all charmes wytchecraftes and sorceries all blasphemie and desperation pryde and arrogancie all couetousenes and ambicion all desyre of reuengynge and malyce and all other vices whiche reygne nowe in the worlde For surely who so euer beleueth inwardely with his hart that god is his father and reputeth hym as his sonne and that the same god is of infynyte myght and power of infynite knowlege and wysedom of infinite mercy goodnes of infynite trouth and iustyce as he is in dede no doubt that person woll be very lothe and a frayde to contrary or resyst his wyll in any thyng or to haue any thyng for his god and his father besyde or without hym or to loue or preferre money or any thynge elles in the worlde before hym or to put affiaunce truste delectacion or pleasure in any thynge more than in hym or besyde hym Neyther woll he gladly seeke helpe at the dyuelles handes by any meane of wytchecraftes or sorcerye or any suche other craftes inuented by the dyuell Neyther woll he commytte those thynges in the syghte of God whiche he is ashamed to commytte in the presence of men Neyther woll he murmure agaynste god nor muse for that he sendeth to some one man helthe chyldern ryches and other the felicities of this worlde and vnto hym or some other man he sendeth syckenes pouertie and other aduersyties Neyther woll he despayre of remyssyon of his synnes and so go peraduenture and murder hym selfe Neyther wolle he reioyce defyte or glorye in his malyce and euyll lyuynge but woll ratherlyue in feare and drede of euerlastynge deathe whiche is due vnto all them whiche seruynge the dyuell the worlde and the flesshe lyueth in securitie without feare and repentaunce And fynally to conclude surely who so euer beleueth in his harte that god dyd create this hole worlde and all thynges that be therin onely for mannes sake and for his vse and commoditie noo doubte he coulde tourne his eyes no where but he shulde incontynently be stirred and rauisshed in his harte to honour to praise and to laude the infynite
shulde constantely folowe the true doctrine of Christis gospel growynge encreasyng continually by charitie vnto a perfit membre of that body wherof Christ is the very heed In whome yf the hole body that is to say yf euery part membre be growen and come vnto his perfite estate not al in lyke but euery one according to the gyfte and qualitie whiche is deputed vnto it and so be compacted vnited and corporated togyther in the sayde bodye no doubte but that the hole bodye and euery parte therof shall therby be made the more perfite and the more stronge by reasone of that naturall loue and charitie whiche one membre so vnited in the body hath vnto the other By these wordes it appereth euidently not only that saint Paule accompted and nombred this sayd power and office of the pastours and doctours amonge the propre and speciall gyftes of the holy gooste but also it appereth that the same was a limited power and office ordeyned specially and onely for the causes and purposes before rehersed Item that this power office and administration is necessarie to be preserued here in erthe for thre speciall and principall causes Fyrste for that it is the commaundemente of god it shulde so be as it appereth in sondrye places of scrypture Seconde for that god hath instituted and ordeyned none other ordinarie meane or instrument wherby he woll make vs partakers of the reconciliation whiche is by Christ and conferre and gyue the graces of his holye spirite vnto vs and make vs the ryght enheritours of euerlastynge lyfe there to reigne with hym for euer in glorye but onely his worde and sacramentes And therfore thoffyce and power to minister the sayde worde and sacramentes maye in no wyse be suffered to peryshe or to be abolysshed accordynge to the sayenge of saincte Paule Rom. x. Howe can men inuocate and call vpon the name of hym in whom they beleue nat And howe can men beleue in hym of whom they neuer herde tell And howe shulde men here tell of god oneles there be some men to shewe and preache vnto them of hym And howe shall men dare take vpon them to preache and shewe of god oneles they be fyrste sent with auctorytie and commyssion from god so to do And therfore it is sayde by the prophete Esai Esa lii Naum. i. Blessyd be the feete of those preachers whiche beynge auctorysed and sent by god do preche and shewe vnto vs the peace and benefytes whiche we receyue by Christe Thirdely bycause the sayde power and offyce or function hath annexed vnto it assured promyses of excellent and inestymable thinges For therby is conferred and gyuen the holy goost with all his graces And fynally our iustification and euerlastynge lyfe Rom. i. accordynge to the sayenge of sainte Paule where he saith I am not asshamed of the rowme and offyce whiche I haue gyuen vnto me by Christe to preache his gospell For it is the power of god that is to say the electe organe or instrumente ordeyned by god and endued with suche vertue and efficacie that it is able to gyue and mynyster effectually euerlastynge lyfe vnto all those that woll beleue and obey the same Item that this office this power and auctorite was commytted and gyuen by Christe and his apostelles vnto certayne persons onely that is to say vnto priestes or bysshops whom they dyd electe calle and admytte therunto by theyr prayer and imposition of their handes Seconde we thynke it conuenyent that all bysshops and preachers shall instructe and teache the people commytted vnto their spirituall charge that the sacramente of orders may worthyly be called a sacrament bycause it is a holy rite or ceremonye instituted by Christe and his apostelles in the newe testament and dothe consyste of two partes lyke as the other sacramentes of the churche do that is to saye of a spirituall and an inuisible grace and also of an outwarde and a visible signe The inuisible gyfte or grace conferred in this sacrament is nothynge els but the power the office and the auctorytie before mencyoned The visible and outwarde sygne is the prayer and imposition of the bysshoppes handes vpon the person whiche receyueth the sayde gyfte or grace And to the intente the churche of Christe shulde neuer be destituted of suche mynisters as shulde haue and execute the sayde power of the keyes it was also ordeyned and commaunded by the apostels that the same sacrament shulde be applyed and administred by the bysshoppe frome tyme to tyme vnto suche other persones as had the qualities necessaryly required ther vnto whiche sayde qualities the apostels dyd also very diligently descriue as it appereth euidentlye in the .iii. i. Tim. iii Titum i. chapiter of the fyrste epistle of saynct Paule to Tymothe and the fyrste chapiter of his epistle vnto Titus And surely this is the hole vertue and efficacie and the cause also of the institution of this sacrament as it is founded in the newe testament For all be it the holy fathers of the churche whiche succeded the apstoles myndynge to beautyfie and ornate the Churche of Christe with all those thynges which were commendable in the temple of the Iewes dyd deuyse not onely certayne other ceremonies than be before rehersed as tonsures rasures vnctions and suche other obseruances to be vsed in the ministration of the sayde sacrament but dyd also institute certayne inferiour orders or degrees as ianitours lectours exorcistes accolites and subdeacons and deputed to euery one of those certayne offices to execute in the churche wherin they folowed vndoubtedly the example and rytes vsed in the olde testamente yet the trouthe is that in the newe testamente there is no mention made of any degrees or distinctions in ordres but onely of deacons or ministers and of priestes or bysshops Nor there is any worde spoken of any other ceremony vsed in the conferrynge of this sacrament but onely of prayer and the imposition of the bysshops handes Thyrdely forasmoche as it is an olde heresy of the Donatistes condempned in generalle counceylles to thynke that the worde of god and his sacramentes shulde lose and be of none efficacie strengthe or vertue when they be ministred by men of yuell viciouse and fylthy lyuynge we thynke it conuenient that all bysshops and preachers shall instructe and teache the people cōmytted vnto theyr spyrytuall charge that accordynge to the saying of sayncte Gregorie Nazianzene Lyke as there is no dyfference betwene the selfe same image or fygure of any thynge enprynted with a sygnette of golde and with a sygnette made of yron or wodde or any other vyler matter euen so the worde and sacramentes of god mynystred by any euyll and noughtie man be of the same selfe vigour strength and efficacie as when they be minystred by a man of excellente vertue and goodnes The cause and reason wherof is for that the priestes and bysshoppes all thoughe in the execution of theyr offyce and ministration they do vse
execution of the sayde sentence of excommunication But all these thynges were afterwarde deuised and ordeyned by the churche and the mynysters of the same and by the consent of those people whiche professed the name of Christe And that this is of trouth it appereth by suche ordinaunces as sayncte Paule hym selfe and other thapostles deuysed and prescrybed to be obserued in certayne churches as well concernynge the excommunicatynge of the Corinthian 1 Cor. v. 1. Tim. i 1. Cor. xii 1 Co. xiiii 1 Co. xvi and dyuers others as also concernyng that men shulde praye bare heeded that women shulde kepe sylence and not take vpon them to teache in the churche that two prophetes or preachers shulde not speake at one tyme in the churche but that one shulde gyue place to the other that the almes of poore men shulde be gathered and howe and by whom after it was gathered it shuld be dystributed with suche other lyke thynges And this thynge also appereth to be true by the canons and rules deuysed and made by the bysshoppes and councelles concernynge the premysses durynge the tyme that the churche was subiecte to infidel pryncis and before any pryncis were christened Durynge all and consecrate other bysshops the sayd fathers restrayned the sayd power and reserued the same in suche wise that without the consent and auctoritie of the Metropolitane or archbysshop no bysshop shuld be cōsecrated within any prouince and lykewise in other cases theyr powers were also restrayned for suche causes as were than thought vnto them conuenient whiche differences the sayd holy fathers thought necessarie to enacte and establishe by theyr decrees and constitutions not for that any suche dyfferences were prescribed or establyshed in the gospell or mencioned in any canonicall writinges of thapostels or testified by any ecclesiasticall writer within thapostels tyme but to th entent that therby contention strife variance and scismes or diuision shulde be auoyded and the churche shulde be preserued in good order and concorde ¶ And for the better confirmacion of this parte we thinke it also conuenient that all bysshoppes and preachers shall instructe and teache the people commytted vnto theyr spirituall charge that Christe dyd by expresse wordes prohybite that none of his apostels or any of theyr successours shulde vnder the pretense of the auctoritie gyuen vnto theym by Christe take vpon them thauctoritie of the swerde that is to say the auctoritie of kynges or of any ciuyle power in this worlde yea or any auctoritie to make lawes or ordynances in causes appertayninge vnto ciuile powers Trouthe it is that priestes and bysshops may execute all suche temporal power and iurisdiction as is committed vnto them by the ordinance and auctoritie of kynges or other ciuile powers and by the consent of the people as officers and minysters vnder the sayd kynges powers so longe as it shall please the sayd kynges and people to permitte and suffre them so to vse and execute the same Not withstandynge yf any bysshoppe of what estate or dignitie so euer he be be he bysshop of Rome or of any other citie prouince or diocese doo presume or take vpon hym auctoritie or iurisdiction in causes or matters whiche apperteigne vnto kynges and the cyuyle powers and theyr courtes and wyll maynteyne or thynke that he may so do by thauctoritie of Christe and his gospell although the kynges and pryncis wolde not permytte and suffre hym so to doo No doubte that bysshoppe is not worthy to be called a bysshoppe but rather a tyranne and an vsurper of other mens rightes contrary to the lawes of god and is worthye to be reputed none otherwyse than he that gothe aboute to subuerte the kyngedome of Christe For the kyngedome of Christe in his churche is a spirituall and not a carnall kyngdome of the worlde that is to saye the veray kyngedome that Christe by hym selfe or by his apostels and disciples sought here in this worlde was to brynge all nations frome the carnalle kyngedome of the prynce of darkenes vnto the lyght of his spirituall kyngedome and so to reigne hym selfe in the hartes of people by grace faith hope and charitie And therfore syth Christe dyd neuer seke nor exercise any worldly kyngedome or domynion in this worlde but rather refusynge and fleynge from the same dyd leaue the sayd worldly gouernance of kyngdomes realmes and nations to be gouerned by pryncis and potentatis in lyke maner as he dyd fynd them and commanded also his apostels and disciples to do the semblable as it was sayde before what so euer prieste or bysshoppe wyll arrogate or presume vpon hym any suche auctoritie and woll pretende the auctoritie of the gospell for his defense therin he doth nothyng els but in maner as you wold say crowneth Christe agayne with a crowne of thorne and traduceth and bryngeth hym forthe agayne with his mantell of purpure vppon his backe to be mocked and scorned of the worlde as the Iewes dyd to theyr owne damnation ¶ More ouer the trouthe is that God constituted and ordeyned thauctoritie of christen kynges and pryncis to be the mooste hyghe and supreme aboue all other powers and offices in the regiment and gouernaunce of his people And commytted vnto them as vnto the chiefe heades of theyr common welthes the cure and ouersyght of all the people whiche be within theyr realmes and dominions withoute any exception And vnto them of ryght and by goddes commaundement belongeth not onely to prohybite vnlaufull violence to correcte offenders by corporall deathe or other punyshment to conserue morall honestie amonge their subiectes accordynge to the lawes of their realmes to defende Iustice and to procure the publike weale and the commen peace and tranquillitie in outwarde and erthly thinges but specially and princypally to defende the fayth of Christe and his relygion to conserue and mainteyne the true doctrine of Christe all suche as be true preachers fetters forth therof and to abolyshe all abuses heresies and idolatries whiche be brought in by heretiques and yuell preachers and to punyshe with corporall paynes suche as of malice be occasioners of the same and fynally to ouer se and cause that the sayde priestes and byshoppes do execute theyr sayde power office and iurisdyction truely faythefully and accordynge in all poyntes as it was gyuen and cōmytted vnto them by Christ and his apostles Whiche not withstandynge we maye not thynke that it doth apperteyne vnto thoffyce of kynges and prynces to preache and teache to admynistre the sacramentes to absoyle to excommunicate and suche other thynges belongynge to thoffyce and admynistration of bysshops and prestes but we must thynke and beleue that god hath constituted and made christen kynges and princis to be as the chiefe heedes and ouerlokers ouer the sayde priestes and byshoppes to cause them to administer their offyce and power commytted vnto them purely and syncerely and in case they shall be neglygent in any parte therof to cause them to supplye and repayre