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.
church may and hath erred as euery member particularly may erre as Peter did in the vocation of the Gentiles Act. 10. and in dissimulation in eating with the Gentiles withdrawing himself from them againe when Iames came to him and was iustly therefore reprehended of Saint Paul Gal. 2. Then if Peter erred so notable singular an Apostle others may erre also but yet returne with Peter yea the whole church at some time haue erred as al the Apostles doubted of Christes resurrection and yet they were the Church of Christ and the best men and most perfite that were then aliue Mark 16. verse 14. This I say to that ende that none should imagine such a perfection in the church as the Anabaptists doe and others which can not be attayned vnto in this life And therefore because they see some abuses some dissolute persons and some errors in the Church which is like a field that hath corne and tares in it they by and by depart from it and break and diuide the vnitie of the Church by their ignorance and frowardnesse not knowing that the kingdome of heauen which is the Church is cōpared of Christ himself to a net cast into the Sea that taketh both good and bad fyshes together in it Mat. 13. I speake not this to mayntayne any thing that is amisse if it may be reformed by order For I wish all thinges to be wel which are out of order in our church and I hope God will in his time cut off all disorders but I speake it to this ende that none should separate himself from hearing the woorde and receauing the Sacraments and from publicke prayers in the congregation If al things in the ministery be not so perfect as euery goodman would desire and as the word of God requireth it should bee we must in deede contend and indeuour for a perfection as much as lyeth in vs which I pray God may be earnestly sought for of euery one in his vocation But they that are priuate men must helpe with their prayers their teares and groninges and must seeke to further this woorke by continuall intercession to the Lorde and neuer to leaue off neyther to giue him any rest vntill he repayre and vntill hee set vp Ierusalem the prayse of the worlde And so for Sions sake they must not holde their tongue vntil the righteousnesse therof breake foorth as a light and the saluation thereof vs a burning lampe Which God put into the heartes and mindes of them that haue authoritie in the buylding and repairing of this spiritual Church vnto the Lord. For Christ himselfe frequented the temple at Hierusalem and there taught the people his fathers wil although the hie Priests the Scribes and Pharises had made it a dēne of theeues and wonderfully corrupted all things in it both by their doctrine and also by their manners neither did Paul separate himselfe from the church of the Corinthians although many abuses had crept in among them in so much that some denied the resurrection the chiefest poynt one of them in Christianitie yet notwithstanding all this hee called it a Church and the Corinthians sanctifyed in Iesus Christ And so wee see he did not withdrawe himselfe from them but vouchsafed thē the name of the church and goeth about as wee should all doe to bring them to the purity of the Gospel againe Thus much for this poynt let vs returne to our purpose Christ being the head of this church it shall not be hard for vs to discerne who are the members of it and who appertayne vnto the same This church is said to be holy and the communion of sayntes then all they that are holy sāctified by the spirit of Iesus Christ are of the nūber of this cōgregation for if they wil be of his body they must haue frō him holinesse which hath said Be ye holy for I am holy they ought to resēble him in their life cōuersatiō in godlines in integrity in innocēcie al other christiā vertues We see then howe we onght to endeuour to be like him these are the words of S. Iohn where that he sayth He that remayneth in him ought euen so to walke as hee hath walked That is he must be incorporated ingrafted to the body of Christ otherwise there is no saluation for him He is the true vine and we are the branches if we abide in him we bring forth much fruite wee shal be purged to bring forth more fruite but as the branche except it abide in the vine dieth withereth away without any fruit and is cast into the fire so is euery one that is not of the body of Iesus Christ Let vs therefore indeuour to be of this body for without the Church is no saluation as all perished by the waters which were not in the arke of Noe which was a true signe and figure of the church 1. Pet. 3. And as the hand cut off frō the body dieth and lacketh life so it is in the mysticall body of the Church no lyfe without the body of Christ and that is the thing that is meant in these places of holy scripture In the thirteenth chapter of Ezechiel the Lord threatneth the false prophets that his hand shal be vpon them that see vanity deuine lyes saying They shall not be in the assembly of my people neither shal they be written in the writing of the house of Israel neither shal they enter into the land of Israel Wherby he excludeth them frō his church So it is said in Ioel the second In mount Sion and Ierusalem shal be deliuerance as the Lord hath sayde The like is in Abdie but most notable is that place in the second of the Acts where it is sayd that the Lorde added to the church from day to day such as shoulde be saued giuing vs thus much to vnderstād that vnles they be in the church there is no saluation for them By this then we gather that if they only be mēbers of this church which beleeue in Christ and are holy then the Turkes Iewes which beleeue not in Christ but persecute him most deadly are not of the church because they are not vnited ioyned to this body Likewise all the Heretikes which haue broken the vnity peace of this Church some by denying the humanitie of Christ and some his diuinitie are not to be counted members of Christ neither they that haue departed from the felowship of the godly and sayntes of God to Antichrist can haue any part in this congregation or be heyres of life vnles they returne againe with speede to the Church Here likewise are all Atheists and vngodly liuers shut out from this church For they communicate not with the saintes either in life or doctrine neither doe they relieue the poore and afflicted members of Iesus Christ with the blessings which God hath bestowed vpon them so that there is no communion of brotherly loue among
other aduersaries of Christ the which presently doe yet exercise tyrannie vpon all his members and holde them vnder their clawes chaynes and bondes But then we as people rauished with ioye shall saye this worde which is written O death where is thy victorie Thankes be vnto God which hath giuen vs victorie thorow Iesus Christ our Lorde The xl Article I beleeue that this maruaylous terrible and fearefull iudgement vnto the euill wicked and reprobate is very much desired and of great consolation vnto the good the faithfull and the elect because that then their whole redemption that is to saye of the bodie shall bee made an ende of and they shall receyue the fruite of their labours Then their innocencie shall openly bee declared and knowen to all the worlde and they shall see the vengeance and condemnation of the wicked which haue vsed them tyrannously afflicted and tormented them in this worlde whose iniquitie shall bee manifested by the Lorde and shal be clearely knowen of all to their great confusion and to the honour and glory of the righteous children of God the which shall be in peace and perfite tranquillitie and shall haue full reioysing and fruition of all that he hath promised and prepared for all those that loue him the which no eye hath seene no eare hath heard neyther can bee comprehended by the heart of man Therefore doe I abyde this great daye of retribution with a great desire as the same which shall bring and shewe vnto mee the selfe same good thing The xli Article I beleeue that we shall not all dye but that we shall bee chaunged in a moment that is to saye that in this last daye and iudgement generall some shall be founde aliue the which dyed not neyther shall they die as concerning the separation of the bodie from the soule but shall continue aliue eternally to the ende that Christ may be knowen to bee Lorde and Iudge of the liuing and dead and that his grace and merites may be found greater then the sinne of Adam For as sinne hath raygned vnto death so likewise must grace raygne thorowe Iesus Christ vnto eternall life The same neuerthelesse shall be changed transformed from corruption vnto incorruption from mortalitie vnto immortalitie from contempt and ignominie vnto glory after such sort that they shal be made partakers of all the giftes graces benefites the which the Lorde shall giue vnto those that before were dead in him the which shall not be before the others but all together shal be taken vp in the cloudes and in the ayre and shall all together be with the Lord. This is the second poynt of my faith touching Iesus Christ the seconde person in Trinitie and of his restoring and repayring of man let vs nowe come to the third poynt which is of the holy Ghost by whom man beyng restored is mayntayned and preserued in his integritie and perfection 3. I beleeue in the holy Ghost the holie Catholike Church the communion of Saints the forgiuenesse of sinnes the resurrection of the bodie and the life euerlasting Amen The xlii Article I beleeue that the holy Ghost is a diuine person distinct from the Father and the Sonne proceeding from them both in and through all thinges equall and coeternall with them by the which holy Ghost the Church hath alwayes bene is nowe and shall be ruled guyded directed and gouerned vnto the ende of the worlde By whome also all the Saintes Patriarkes Prophets and Apostles of our Lorde Iesus Christ haue spoken And therefore I do neither beleeue nor receiue any other Vicar or Lieutenant to Christ vpon earth within his Church then this holy Ghost which can not be receiued of the wicked The xliii Article I beleeue that the holy Ghost is the pledge and earnest of our heauenly heritage by the which we be assured ascertained and certainly perswaded in our consciences that we be the children of God brethren adoptiues to Iesus Christ and consequently coheires of eternal life The same holy Ghost also is the finger of God the which imprinteth in our heartes and spirites the faith of these things aforesaide It sealeth and confirmeth the promises of the Lord within our hearts thorowe his goodnes and grace because we should in no wise doubt The xliii Article I beleeue that this holy Spirit dwelling in vs through his grace and vertue doth regenerate vs into a newnesse change of liuing mortifying in vs all that is of vs and of the old man of the flesh and of the world and quickening al that is his in vs So that we liue not thenceforth after our own lusts but according to the wil of God Which holy Ghost also worketh in vs all good workes and doeth reprooue rebuke condemne the world of sinne of righteousnes iudgemēt The xlv Article I beleeue that the holy Ghost is the teacher of the ignorant which teacheth guydeth and leadeth vs vnto the knowledge of the trueth and by it onely are we brought deliuered out of darkenes set in the perfit light Likewise I beleeue that it is the comforter of the poore afflicted persecuted in all their troubles vexations and aduersities doeth so helpe strengthen comfort and assist all such that it will not suffer them to despaire as doe the wicked reprobate but maketh them to taste and feele the sweetenes goodnes mercy of God the Father which by persecution and diuers tribulations leadeth his owne vnto eternall glory The xlvi Article I beleeue that this holy Ghost is the spirit of life which quickeneth al other spirits as well heauenly as earthly that the same only of it selfe is holy that all others by it are made holy So that if any spirits be holy as there be either in heauen or in earth they are none otherwise holy but by the holines of the same holy Ghost and that is the cause why I beleeue in him that is to saye for that cause I put my whole faith hope trust affiance in him euen as I haue sayd before of the Father the Sonne This is the third poynt of my faith which is concerning the holy Ghost the third person in the holy Trinitie by the which holy Ghost after that we are made by the Father and repaired and restored by the Sonne wee are maynteyned and gouerned vnto the ende There remayneth nowe to entreate of the fourth poynt of my faith which is concerning the Church and of the things that concerne the same 4. I beleeue the holy Catholike Church the Communion of Saintes I beleeue and confesse one onely Catholike Vniuersal Church which is an holy congregation assemblie of all faithful beleeuers which are chosen predestinate vnto euerlasting life before the foundations of the worlde were layde of whose nomber I count my selfe beleeue that I am through the onely grace and mercy of the Father by the merits of my good Lord and Master Iesus Christ not
article so much as of this for although Iohn and Marke doe make no mention of his byrth conception yet notwithstanding they make diligent rehearsall of this resurrection in their Gospels Marke 16. Ioh. 21. The Apostles after the ascension of Christ did especially preach this article to the people in al sermōs preachīgs of theirs Peter in fiue Sermons together the 1. 2. 3. 4. 5. of the Actes of the Apostles maketh especiall mention of this resurrection So doth he in the Actes 10. And so doth Paul Act. 13. and 17. and in euery Epistle of his For in deede our whole faith dependeth vpon it which if it be once ouerthrowen then can not our faith be sure stable Although the Apostles were chosen to be witnesses of all the doings and actiōs of Christ Act. 10. verse 39. yet were they especiall witnesses of his resurrection because it seemed so incredible in the eyes of all men For when as Peter made his Sermon immediatly after Christes ascension into heauen in an vpper chamber in Ierusalem to all the disciples and to the women which were there which were in all both men and women sixe score hee made mention of this to the rest that there must one be chosen into the roume and place of Iudas the traytour to be made a witnes of Christes resurrection Act. 1. vers 22. So that although not only yet especially the office of the Apostles was to declare and testifie with all diligence and boldnes the resurrection of Christ to the people and Church of God Belike then this resurrection of Christ doeth conteyne in it some notable mysterie and lesson for our instruction and surely so it doeth Seeing it is so let vs come to the seconde poynt which I noted that was the benefite and great profite wee reape by his resurrection This resurrection was great losse vnto Satan but the same was our gayne For by it death is swallowed vp into victorie and the bonds of the deuill whereby hee helde vs captiues at his will are all broken and dashed in pieces by this victorious Lion of the tribe of Iuda And this is the first benefite that eternall life which is y◠free gift of God Rom. 6. is now giuen vnto vs. Then before this resurrection we were in the shadow of death sitting in blindnesse and ignorance Nowe ryghteousnesse is restored then surely before we were in our sinnes as Paul saith If Christ bee not rysen then are you as yet in your sinnes 1. Cor. 25. Well nowe that he is risen all our sinnes are put away Let vs apply this doctrine to our selues for our owne consolation and comfort agaynst Satan and all his tentations and let vs say of it as Paul did Galat. 2. I am crucified with Christ but I liue meaning by his resurrection yet not I any more but Christ liueth in me And in that that I nowe liue in the flesh I liue by the fayth in the Sonne of God who hath loued me and giuen him selfe for me So must euery one of vs say Christ hath rysen againe for me iustified me and saued me in restoring life vnto my dead body againe Here ariseth likewise out of this our duetie and thankefulnesse to our Lord Iesus Christ for this great benefite not to forget it at any time but as Moses sayeth Deut. 6. 6. so must wee doe for this is the precept and commaundement of the eternall God These wordes or things which I command thee this day shall be in thy heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou sittest in thy house and whē thou walkest by the way and when thou lyest downe and as thou rysest vp So these benefites of Christ are alwayes to be remembred Alas dearely beloued brethren if we woulde so thanke and remember a friende of ours but a mortall man as we woulde neuer forget him but speake continually of him and prayse him to others if hee shoulde bestowe vpon vs a transitorie and temporall gift which lasteth but for a time as a thousande pound in money or goods or an hundred pounde lande a yeere if I say we would thinke this very much and great loue what shall wee thinke of Iesus Christ and howe shall wee bee able to thanke him sufficiently and remember him ynough which hath bestowed vpon vs his owne goodes and treasures farre better then siluer and golde and all precious stones yea to the which these things are but doung and not onely hath he giuen vnto vs his goods and iewels but he hath also giuen vnto vs most faire and large possessions euen the inheritance of the kingdome of heauē immortall vndestled and which withereth not away as these inheritances here belowe doe These things come vnto vs by his resurrection and yet who almost of the hundred part of men remembreth these benefits and receiueth them with thankesgiuing accordingly Nay who thinketh not more of his lands and possessions here belowe then of those aboue Wel they are the more fooles and mad men and altogether vnthankefull to our good and louing Sauiour Iesus Christ which doeth offer these things vnto them if they woulde receiue them God make them and vs al one day thankefull for them Well to conclude this point let vs marke and beholde that he is risen againe frō death wherin did appeare greater force and power then if he had at that time come downe from the crosse whē the Iewes willed him so to doe for he did so vanquish and ouercome death striuing with him in the graue that hee was not able with all his force to keepe him vnder his rule and gouernment If hee had bene ouercome he should not haue saued vs. For it had bene al one with vs as with one ready to bee drowned and some other man to help and succour him woulde couragiously leape into the water who in the ende should be drowned him selfe before he could releeue the other what help then could come to the man that first fell into the water Truely no other thing could ensue of this but one euill to folowe an other and the death of the second man to be added to the losse of the first But this was farre otherwise in Christ who first deliuered him selfe from the tertors of death and hell that he might the better perswade vs of our saluation as a sure anker by faith in him alone The second benefit that commeth to vs by Christs resurrection is newnes of life that we should mortifie our former lustes in dying vnto sinne and haue a newe life in all righteousnesse and holinesse as we see Christ did rise againe with a glorified body not subiect to the like affections and passions as he was before to hunger and thirst to mortalitie and other miseries of the body but had all things as it were newe so shoulde we also ryse with him from this olde life of sinne wherein wee haue liued too long and put on
and how many pointes to marke for our instruction be in it There are three things in this article first his ascension secondly to what ende he is ascended lastly the benefites that come to vs by this his ascension into heauen These things well marked will be for our consolation and comfort against many temptations and troubles in this life which the deuill assaulteth vs with that we should despaire of the mercie of God in Iesus Christ But this will be a remedy for them all euen his ascension into heauen and that for vs. Christes ascending into heauen is manifestly proued vnto vs in the holy scriptures not in one or two places but in many that we may be the better confirmed in this behalfe either against thē that doubt of it or beleeue it not yea or against Satan that wil go about to perswade vs that he is not there S. Marke doth shew vs that after the Lord had spokē certaine things vnto his disciples in Bethanie he was receiued into heauen and sate at the right hand of God Mark 16. 19. for those are his very words in the place Likewise S. Luke saith And it came to passe that as he blessed thē he departed from thē was caried vp into heauen Neither do the Euangelists Apostles of Christ proue this only vnto vs which were after him had familiarity with him but the Prophet Dauid to make it the more euident to all the world long before the cōming of Christ in the flesh spake of it by the spirit of prophecie moued by the direction of the holy ghost saying God is gone vp with triumph euē the Lorde with the sound of the trumpet alluding in this ascension of Christ for the glory ioyfulnes of it vnto the trūpets the were blowē at the solēne feasts of the Iewes Psal 47. Also in the 68. Psal Thou art gone vp on hie thou hast led captiuitie captiue We see then the in the mouth of two or three witnesses this matter is proued vnto vs ought therfore to be beleeued of vs fully established But because no man doth as I thinde the is a Christiā doubt of this neither is it in controuersie betweene the Papists vs as cōcerning his ascensiō although in the maner of it there be cōtention I wil therefore come to the second point which is to consider how after what sorte he is ascended and remaineth in heauen and to what ende signified in these words and sitteth at the right hād of God the father almighty To sit at Gods right hande is to haue and to be aboue all rule power might and dominion euery name that is named not onely in this world but also in the worlde to come Ephe. 1. It is then as our sauiour Christ saith Matt. 11. and 28. To haue all things giuē vnto him al authoritie both in heauen and in earth For the right hand of God signifieth the euerlasting and infinite power of God Wee must not thinke that God being an infinite most blessed spirit and not a body hath either right hand or lefte eyes or armes or such like partes and members of a mās body but when the scripture giueth these properties speaches vnto God as it doth often it is for our weaknes and capacitie which are children and babes in Gods matters therfore can not vnderstand him in his maiestie speaking to mā vnles he lispe as it were vnto vs like a nurce vnto her young children For we are so grosse that we vnderstād not how greatly the Lord is angry with mā for his sinne wickednes vnles he speake after the maner of men say he repenteth that euer he made man Againe we vnderstād not or conceiue his wonderfull power and strength except it be by a great and mighty and stretched out arme or hande So by the eyes of the Lord is meant his carefull vigilant prouidence foresight ouer all his creatures and by his countenance is most commonly meant his terrible wrath and anger When the scripture giueth an eare to God whē the preachers saye in their Sermons that he hath an eare you must vnderstand that he heareth all things bee they neuer so secretly spoken of any man as by his eye hee seeth al things in this world although they be neuer so much hid and done in darke secret places as the wicked doe their euill workes As we see then that kings and noble men do place at their right hande such as are either their betters or equals or doe gouerne in their steade so is it here Christ is exalted and placed in that dignitie honour that his father is because he is equall vnto him And this latter part of the article to sit at Gods right hand being in the last chapter of Marke from whence it seemeth this was taken S. Paul doth expounde very well in the 1. Ephes that God hath set him farre aboue all principalitie and power might and domination And in an other place Philip. 2. hath highly exalted him and giuē him a name aboue euery name that at the name of Iesus shoulde euery knee bowe both of things in heauē and things in earth things vnder the earth and that euery tongue shoulde confesse that Iesus Christ is the Lorde vnto the glory of God the father This is the meaning of these words he sitteth at the right hand of God It is not of any corporall sitting for it may as wel be sayd that he stādeth at the right hand of God For so did Saint Stephen see him Actes 7. Therefore both by sitting and standing there is meant that he is aduaunced to great glorie as hath bene sayde already And here in this his ascension so glorious is his kingdome to be seene which hee did not take vpon him here in the earth So that although Christ did shewe great glorie in his resurrection all mortalitie being layde away yet by his ascension into heauen hee hath more notably declared his power for now he gouerneth all things and ruleth as a king ouer all the earth And this doeth the Apostle teache vs that he ascended farre aboue all heauens to fulfill all things For we see and reade how aboundantly and most miraculously he powred downe his holy spirit vpō his Apostles Act. 2. howe he hath increased his church and kingdome in euery part of the earth how he hath euer since his ascension mightily defended his sharply punished his enemies So that although he be in heauen according to his bodily presence and not in earth as the Lutheranes Papistes do imagine him to be in the communion contrary to this article he ascended which is to be meant only of his body not of his diuine nature which doeth fill all things needeth not to descend or ascend yet I say Christ is with vs as hee him selfe saith euen vnto the end of the world Mat. 28. 19. by his power
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
them whereby they should be knowen to be of this holy body Now that we know that Christ is the head of this church as is proued let vs come to the secōd point to see by what markes and tokens this true church may be discerned from the false hypocricall sinagogue of Satan For this standeth vs greatly in hand to know otherwise we may be deceiued in taking the one for the other Two signes there are wherby the church of Christ is knowen the one is the preaching of the word of God contained in the old new Testamēt is deuided into the law Gospel so that where this word is soūded out by the preachers purely soundly wtout mixture corruptiō of mās traditiōs receaued reuerētly there is no doubt the church of Christ as Christ himself doth witnes My sheepe here my voice follow me This is thē the first principal note of the church to heare Christs word Iohn 10. and where this word wanteth there can be no church For Christ doth sāctifie clense it by the washing of water through the word Eph. 5. This made the prophets in olde time to be careful y◠they brought nothing but the word of God to the people saying Heare the worde of the Lord. The mouth of the Lord hath spoken and alwaies they brought the people when they were gone astray to this worde cōmandement of the Lord. This made S. Paul to say y◠he had deliuered no other thing to the church of the Corinthiās thē that he had receyued of the Lord 1. Cor. 11. Neither did Christ when he sent his Apostles abroad to preach giue thē liberty to preach what they list But go and preach sayth hee teaching them to obserue all things whatsoeuer I haue cōmanded you restraining thē alwaies to his word whereby y◠church is gathered together not the word vnwritten which they call vnwritten verities that traditions of the Apostles and y◠church but the word written only For of the other wee haue no certainty yea their vnwritten verities are against the written veritie and worde of Christ which is a thing very absurde For the worde written doeth allowe all meates to be eaten with thankesgiuing without choyse any apparel to be worne without differēce neither doth it condemne matrimonie in any degree or estate of persons as they do in the ministers of the woorde Now their vnwritten verities doe forbid al these things and a great many moe which are contrary to the word reueiled Wel let vs holde this poynt diligently that the worde truely preached is the first note to know this church by the other note is the true vse administration of the sacramēts instituted by Christ himself which are two in number the one is Baptisme wherein we are admitted into the fellowshippe of this Church of Christ and by the which we are assured of the remission of our sinnes by Christes blood as wee are sure that the water doeth outwardly wash the body and spottes of the flesh This Sacrament doth Paul call the washing of the new byrth Titus 5. and sayth that all they that are baptized vnto Christ haue put on Christ Furthermore the Lord Iesus doeth not thinke it sufficient or ynough to admit vs onely into his house and familie by this signe of Baptisme but doeth also being admitted feede vs continually with heauenly and spirituall foode vnto euerlasting life which is done with the other Sacrament of his precious body blood called the Communion or the Lordes Supper So that as the shephearde doeth not onely gather his sheepe into his folde or sheepecote but doth also prouide meat for them and pasture and as the master doeth not onely enterteine his seruant into his seruice by giuing him his liuery coate and badge whereby he is openly knowen to be his man but doeth prouide and giue him meate drinke dayly to feede him so surely doth the Lord with vs in these Sacramentes For by Baptisme doeth he admit vs to his seruice and by the Supper doeth he feede vs that wee perish not with hunger So that where wee see these Sacramentes duely administred without any inuentions of mans witte or brayne the one with the word and water the other with the worde and bread and wine without other superstions and additions there we may acknowledge the Church of Christ to bee present and he in the middest of them according to his worde as hee hath promised Where two or three are gathered together in my name there am I in the middes of them Matth. 18. Now these Sacraments are in some thinges vnlike Concerning the first which is Baptisme it is to bee vsed but once of a Christian man or woman and not often as the Iewes vsed but once to circūcise their children which Circumcision was a signe of our Baptisme which we haue in steade of it so this Baptisme of infantes is not to bee iterated For euen as a man is borne but once so once baptizing is sufficient to signifie our newe byrth in Christ Therefore they were ouerseene which woulde haue it to bee iterated and done agayne as Saint Cyprian was in that errour The other Sacrament must bee often vsed of euery Christian man and woman as the Iewes vsed many times and often euery yeere to eate the Paschall Lambe or Passeouer so must wee also often resort to the Lordes Table but still with reuerence repentance and faith to eate and feede spiritually vpon Iesus Christ his body and blood For this Sacrament came in the place of the Passeouer so that as they remembred their comming and deliuerie from the bondage and thraldome of Egypt and Pharao by this Lambe In like sort must wee remember by this Sacrament our redemption by Christ from the deuill and hell from the slauery of sinne whereof the Iewes deliueraunce both in Egypt and Babylon were most liuely signes and figures vnto our eyes to beholde that which Christ hath done for vs in dying for our sinnes vpon the crosse that wee might bee made righteous in him 1. Corinth 1. Nowe the oftener wee remēber this which is done especially in the Communion the better it is for vs alwaies remembring this that wee come thither with examination of our selues as the Apostle willeth least we come to iudgement and condemnation This then is not to be done at Easter onely as the blinde custome of the Papists was but at other times also except they wil make it sufficient for a man to eate once in a yeere to feede his bodie wherefore as we often vse to eate corporall and earthly foode to feede the body which otherwise would starue so must we frequēt this Supper which is holy many times often to feede our soule which is more necessary then the feeding of the body and the meate of the one must bee had and a great deale sooner then the prouision of the other I meane of the body which is but mortall These are
little flocke for it is your fathers pleasure to giue vnto you the kingdome Luke 12. He shoulde haue sayde great flocke according to the Papistes opinion Againe when one asked our sauiour Christ whether there were fewe that shoulde be saued hee answered in effect that it was so saying Striue to enter in at the strayte gate for many I saye vnto you will seeke to enter in and shall not be able Luke 13. Here Christ sayeth flatly that many that is the multitude shall not enter in at heauen gates which yet notwithstanding must bee saued if the Church as the aduersaries saye consist of multitude for the Church shall bee saued Here Christ excludeth multitude from his Church and kingdome and in the 7. of Matthewe wee shall see that hee maketh paucitie and the small number to bee an argument of his Church quite contrarie vnto the blinde Papistes saying Strayte is the gate and narrowe is the way that leadeth vnto life and fewe there be that finde it Are there fewe that finde this gate then are there but fewe of this Church of Christ Wherefore wee haue the more neede to watche to striue and to contende to be of this small companie for surely many are called to the Gospell but fewe and very fewe are chosen But let vs see the examples of the holy Scripture Was not Noah onely founde righteous with his housholde before the Lorde when the flood was brought in vpon the wicked worlde For all flesh had corrupted his way before God Genes 6. Was the greatest multitude in Sodome founde to be of this Church of God Surely if it had bene so Sodome had not bene destroyed But there were not ten righteous men to bee founde within it onely Lot with his wife and two daughters escaped the fire all the rest were wicked and therefore most fearefully cōsumed with fire and brimstone from heauen to make others to feare th◠like sinnes as Saint Peter sayeth Gen. 19. 2. Peter 2. There came but two into the promised lande of Canaan of all the sixe hundred thousande men beside women and children that came out of the lande of Egypt and they were Iosua and Caleb the rest iustly perished in the wildernesse for their vnbeliefe and disobedience But let vs see further when this Church was more increased in the times that followed Was not Elias onely against the foure hundred false prophetes of Achab and Iezabel 3. Reg. 18. And did not he thinke that there had bene none aliue that appertayned vnto the Lorde but he onely And although the Lorde sayd vnto him that he had reserued vnto himselfe seuen thousand that had not bowed the knee to the idole Baal yet was that to the multitude and number of y◠wicked that were then in Israel Againe was not the kingdom of Israel farre greater then the kingdome of Iuda and yet was the true worshippe and seruice of the Lorde onely with the Iewes in Ierusalem and not in Dan or Bethel where were the golden calues of Ieroboam Was not Micheas in his time onely one Prophete that was good against foure hundred lying prophetes of Achab He was ouercome there by multitude and yet hee had onely the trueth and worde of the Lorde on his side 3. Reg. 22. If wee list to come neerer the time of Christ vnder the Gospell we shall see the fewest to holde with him Was not the whole multitude of the Iewes with the chiefe Scribes and Pharises and hye Priestes against Christ and condemned him to death crying Crucifie him crucifie him Iohn 19. Afterwarde in the succession of the Church wee shall see the Christians to bee the smallest number Vniuersalitie then and multitude is no argument of the Catholike Church of Christ but rather the contrarie may bee affirmed the least number to be his Secondly they will haue Antiquitie to bee a note and token of this Church If they will stande to Antiquitie and long prescript and continuance of time euen here also must they needes fall For their Masse with her reliques was neuer heard of within the space of fiue hundred yeeres at the least after Christ as a godly and learned man doeth auouche vnto them which if they coulde prooue he woulde haue subscribed vnto them and their transsubstantiation was neuer spoken of before the Council of Lateran and so all their trumpery hath bene patched together by Popes and Councils at diuers times Whereas wee can prooue our holy Communion euen from Christ and his Apostles vsing it in the same order with bread and wine in a knowen tongue as he did to his Apostles If their Masse be of such great antiquitie as they beare vs in hande it is great maruayle that the very name of it can not once be founde or read of in the Scriptures but it is an vnknowen name for an vnknowen thing Here we see antiquitie doeth confute them although antiquitie be not alwayes a good argument to prooue a matter by For if it were then murder shoulde be good which is as auncient as Cain the seconde man that was here vpon the earth Gen. 4. From the first king of Israel which was Ieroboam after that the kingdome was deuided in Solomons time vntill the last king of the same kingdome which was Hoshea the golden calues were still mainteyned which were erected first of all by Ieroboam and continued for the space of three hundred yeeres or there about And yet for all this was not their religion good although they receyued it still by tradition custome from their fathers by the prescript of so many yeeres For the Prophetes notwithstanding did still reprehende the idolatrous and wicked kinges for their superstitious worshipping of these calues which they shoulde not haue done if the argument of our Papistes bee good to bring and alleadge their forefathers custome traditions Councils and antiquitie for then Achab might haue sayde vnto Elias if this be true why doest thou reprehende me for this worshippe I haue receyued it from the first king Ieroboam and my fathers haue liued and dyed in it and I haue antiquitie to pleade for mee But Elias knewe well ynough that this was no argument and therefore tooke him vp sharpely as we may our Papistes although they haue had their Masses these seuen or eyght hundred yeeres Agayne if antiquitie or custome bee a generall rule to confirme a doctrine in religion then myght the Pagans and Ethnikes haue alleadged agaynst the Apostles these thinges when they came to preache Christ Iesus crucified vnto them and to alter their olde religion wherein they had continued so long Wee see then that antiquitie fauoureth them not at all neither yet can they father their Church and religion which they haue at Rome vpon the succession ordinarie descent of their Bishops and Popes seeing trueth goeth not by succession inheritance but by the grace and mercy of God But if succession of bishops and hie Priestes as they fayne from Peter to this time doeth prooue
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
haue also declared that it is called Catholike because it is not tyed to any time persons or place whatsoeuer but is dispersed euery where as seemeth good to the Lord. We haue furthermore shewed vnto you what be the markes of it and what are not the trewe signes of it and that it consisteth not in multitude of people but in weight of trueth Last of al we haue made manifest to what end y◠Lord hath gathered a church together vnto himselfe here in earth which is that hee may be honoured and gloryfied in it accordingly by their good workes and christian conuersation Now let vs giue thankes to Iesus Christ the head of this Church in that hee hath vouchsafed to make vs the holy members of it which were before the firebrandes of hell and a generation of Satans broode Let vs moreouer prayse his name for as much as he doth daily preserue vs by his fatherly goodnes and diuine prouidence in this sheepefold of his from all wolues and rauening beastes which otherwise would deuoure vs. And because he doth feede vs in it with wholesome greene pastures of his holye worde and leadeth vs foorth to the waters of life and comfort to refreshe our soules let vs not be vnmindful or vnthankfull to him for this so great a benefit Now let vs most humbly pray vnto him that he would vouchsafe to keepe vs in this church of his vnto the ende lest we wander and go astray from it as lost sheepe and beseech we him that he would continue his graces heauenly promises made vnto vs so liberally in his Gospel that from day to day we may grow in holines toward him as becōmeth this church vntil the time come that our full redemption from him shall appeare This God graunt vnto vs not for our sakes but for Christ Iesus sake which hath purchased al these things for vs with the shedding of his most precious blood vpon the crosse for our sinnes To this Iesus Christ with the father and the holy Ghost his power be rendred all praise and glory honour dominion and thankesgiuing both now and for euermore Amen The tenth Lecture vpon the tenth article of our Christian fayth which is The Remission of sinnes IN the article going next before we haue heard what wee haue to beleeue concerning y◠church which is the house of Christ Now followe the ornaments and benefits which the Lord in mercy doth wil bestowe vpon this house which are in number three 1. Remissiō of sinnes in this life 2. Resurrectiō of our bodyes frō corruption at the last day of iudgement 3. And euerlasting happines in the life to come These benefites are great so inestimable that wee can not worthyly conceiue of them being couered with flesh and bloud and therefore wee are the lesse thankeful then otherwise we should be if we did or could deepely consider of them for they are such iewels as the Lord doeth only bestow vpon his children and none els and therefore they are put after the Church and communion of Saintes as thinges following the state of the church necessarily for none can haue them but such as abide in the church and are true liuely members of Iesus Christ ingraffed into his body by faith The first of these graces is the remission or forgiuenesse of all our sinnes The meaning therefore of this article for the capacity of the simple in moe wordes is this I that am a Christian doe stedfastly beleeue that almighty God both hath doeth and will of his mercie forgiue me all my sinnes both originall and actuall committed before and after baptisme howe many and great soeuer they be not for any woorke or merit of mine which am an vnprofitable seruant but for the sacrifices sake of Christes death and passion wherein hee is wel pleased by whose righteousnes because I am clothed and apparelled by beleeuing in him vnfeignedly I am sure and certayne that I am deliuered from euerlasting death and hel which is the reward of sinne Romanes 6. This is the playne and simple meaning of this Article and is proued and confirmed vnto vs out of scriptures aswel of the olde as of the newe Testamēt In the 31. of Ieremy we reade thus This shal be the couenant that I wil make with the house of Israel after those dayes saith the Lord I wil put my law in their inward partes and write it in their heartes and I wil be their God and they shal be my people For I will forgiue their iniquitie wil remember their sinnes no more So likewise we haue the proofe of this in the second epistle to the Corinthians Chap. 5. God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them And in the second to the Colossians Ye which were dead in sinnes in the vncircumcision of your flesh hath he quickened together with him freely forgiuing you all your trespasses We see thē this doctrine to be warranted with y◠testimonies of the holy ghost So that we neede not to doubt any thing at al of it Seeing then the the first entrance into the house of the Lord is by putting away of all our sinnes and because we haue nothing to do with God except our offences be blotted and wiped out of his remembrāce Let vs a litle I pray you dearely beloued brethrē in Christ marke what we haue to cōsider in this article for our instructiō edificatiō vnto a godly life We say here that we doe beleeue that there is a remission of sinnes for the children of God and seruants of Christ The first thing therefore that we ought to learne and beare in minde vpon this article is that we confesse and acknowledge most humbly and meekely our sinnes before God For if we say and graunt a remission of sinnes wee must also confesse that wee are sinners otherwise wee can not at all haue pardon of them Secondly we must cōsider by whom this remission doeth come vnto vs and for whose sake it is Thirdly by what meanes we are made capable and partakers of this so great a benefite As concerning the first poynt it is playne and euident that wee are all of vs miserable sinners before GOD which looketh vpon the hearts of men and tryeth them For who can iustly and truely saye of him selfe My heart is cleane I am no sinner Nay Salomon doeth tell vs that there is not a man that sinneth not 1. Reg. 8. Eccle. 7. And Saint Iohn sayeth playnely that if we say we haue no sinne we doe but deceyue our owne selues and there is no trueth in vs. We are begotten conceyued and borne in sinne we liue and are brought vp in sinne and shall any man be so impudent and shamelesse as to deny that he is a sinner God forbid The Apostle sayeth All men haue sinned and are destitute of the glorie of God Rom. 3. But we neede not to goe farre for the proofe of
are dead for the Lordes quarell but also principally as touching the cause fruites and vses thereof thereby to knowe the greatnesse of my sinnes the grace and mercie of the Father and the charitie of the Sonne by whome wee are reconciled vnto GOD deliuered from the tyrannie of the deuill and restored to the libertie of the spirite This is the glasse without spotte to teache vs to knowe our filthinesse the lauer or cleare fountayne to wash and clense vs the infinite treasure to satisfie all our creditours Of whome and by whome onely the diuine iustice is fully satisfied for all the sinnes of all that haue beene be nowe or shall bee vnto the ende of the worlde And therefore I doe beleeue and confesse that Christ his condemnation is mine absolution that his crucifying is my deliuerance his descending into hell is mine ascending into heauen his death is my life his blood is my clensing and purging by whome onely I am washed purified and clensed from all my sinnes so that I neyther receyue neyther beleeue any other Purgatorie eyther in this worlde or in the other whereby I may bee purged but onely the blood of Iesus Christ by the which all are purged and made cleane for euer The xxvii Article I beleeue that Iesus Christ by the sacrifice of his bodie which hee offered vpon the tree of the crosse hath defaced and destroyed sinne death and the deuill with all his kingdome and hath wholie performed the woorke of our saluation and hath abolished and made an ende of all other sacrifices So that from thence foorth there is none other propiciatorie sacrifice eyther for the liuing or the dead to bee looked for or sought for thē the same For by this one onely oblation hath he consecrated for euer all those that are sanctified The xxviii Article I beleeue that the holy Supper of the Lorde is not a sacrifice but onely a remembrance and commemoration of this holy sacrifice of Iesus Christ Therefore it ought not to be worshipped as GOD neyther as Christ therein conteyned who must bee worshipped in fayth onely without all corruptible elements Likewise I beleeue and confesse that the Popish masse is the inuention and ordinance of man a sacrifice of Antichrist and a forsaking of the sacrifice of Iesus Christ that is to say of his death and passion and that it is a stinking and infected sepulchre which hideth and couereth the merite of the blood of Christ and therefore ought the masse to bee abolished and the holy Supper of the Lorde to be restored and set in his perfection againe The xxix Article I beleeue also that as the Prophete Ionas was in the Whales bellie which is a place of corruption three dayes and three nyghtes without being corrupted and the thirde daye came out of him alyue without any maner of hurte Euen so Iesus Christ after hee was dead was layed and put in a newe Sepulchre which is a place of corruption in the which hee was three dayes and three nyghtes not touched with any kynde of infection of fylthinesse or corruption but continued in his perfection to declare the vertue of his blood to accomplish the wrytings of the holy Prophetes and to verifie the trueth aswell of his bodie as of his death with whome I beleeue that the lawe was buryed abrogated and abolished as touching the faythfull not as the acquiting of an obligation whereby they shoulde bee no more bounde to lyue and walke therein but onely as concerning condemnation that is to saye that the transgression of the Lawe condemneth them not before the iudgement seate of GOD because of their fayth which they haue in Iesus Christ And therefore with in one Sepulchre I doe comprehend three things to bee buried That is to saye Christ the Lawe and all the faythfull which ought to be crucified and buried with Christ through the mortification of their flesh The xxx Article I beleeue that as Iesus Christ was put to death for our sinnes so also hee rose agayne the thirde daye for our iustification vnto euerlasting life wherein hee hath openly declared him selfe both GOD and man obtayning the victorie ouer all his aduersaries and hath confounded and beaten downe all his enemies that is to say the worlde sinne death hell and Satan not for him selfe but for vs that beleeue in him knowing that his victorie is ours and that in him and by him wee ouercome the selfe same enemies obtayning the victorie ouer them vnto the honour of the Lorde and our great profite The xxxi Article I beleeue and consider this resurrection of Iesus Christ not onely as an hystorie as was that of Lazarus and other such like which miraculously were raysed vp by the vertue of the Lorde but also as the example and cause efficient of my rysing againe and as the earnest and first fruites of the generall resurrection of all that beleeue That as Iesus Christe was raysed vp the thyrde day after his death vnto eternall lyfe thorowe his diuine vertue Euen soe by the same vertue I hope one day to bee raysed vp in bodye and soule vnto eternall lyfe after that I haue here in this worlde beene raysed vp in spirite thorowe liuely and true faith in newnes of life mortifiyng and crucifiyng the fleshe with the affections and concupiscences of the worlde the which ought to bee dead and crucified to vs and wee to it For wee are buried with Christe in his death thorowe Baptisme to the ende that as hee is risen from death by the glorie of the father without dying any more euen so wee shoulde walke in newenesse of life without seruing of sinne any more searching alwayes principally for the thinges that are on high heauenly and eternall and forsaking the earthly and transitorie thinges of the worlde knowing that wee haue not here an abyding Citie but that we must seeke for that which is to come The xxxii Article I beleeue and confesse that Iesus Christ the fourtieth day after his resurrection visibly and before all his Apostles did ascende into heauen that is to saye in the maiestie of his father in glory and eternal felicitie in the which hee was before hee came into this miserable worlde to become man yea euen before the foundation of the worlde was layde that is to say from euerlasting The xxxiii Article I beleeue that he is ascended into heauen to accomplishe and to fynishe all thinges and to open heauen for vs that wee might ascende after him and followe him as our head to bee eternally knitte with him in glorie the which thing here wee beginne thorowe fayth In like maner hee hath done the same for the benefite of his Churche that hee might sende vnto his Apostles that comforter that hee promised them by the which they were comforted instructed and guided in all trueth and there by is his Church supported maintayned and defended against all the blastes of Satan and all the gates of Hell The xxxiiii Article I beleeue
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
blasphemers despisers of God heretikes all other that make sects to deuide themselues from the people thereby to breake the vnitie of the Church all that are periured all that resist and are disobedient to father mother and their superiours all sedicious persons murtherers quarrellers sowers of discord whoremongers theeues couetous persons drunkardes gluttons generally all those that leade a wicked and a slaunderous life For such maner of people haue no parte nor portion of the kingdome of God and for that cause such ought to be cast thrust out of the Church For with such it is not lawfull to keepe any company to eate drinke or to haue any frendship except it be for the wynning of them and bringing of them to repentance The lxxi Article I beleeue that the Popish masse is not neither can be the holy supper of the Lord but the meere inuencion of men which were both lyers and wicked yea it is as contrary to the holy supper as the nyght is vnto the day and Belial to Christ as it may appeare to al people more cleare thē the noone day by conferring comparyng the institution of the holy supper as the same is recyted written by the Euangelist and especially by the Apostle Saint Paul vnto the celebration of the masse And therefore the Masse can be no remembrāce of true sacrifice that is to say of the death passion of Christ as the holy supper is But the Masse is an vtter forsaking of the same because it doeth attribute and ascribe to it selfe that which doeth appertayne only to the bloud of Christ shedde vpon the Crosse that is to say satisfaction purgation and remission of sinnes with the increase of grace and because men are compelled to do godly honour vnto the creature in stead of the Creator to a morsell of bread in the steade of Iesus Christ our only Lord Sauiour and redeemer The lxxii Article I beleeue that the third marke or cognisaunce of the Church which is ecclesiastical discipline is very cōmodious profitable yea very necessary to the catholike church for the comfort of the good for the punishmēt of the euil the which also I do receiue and to the same doe submit my selfe because I knowe that it is the ordinance of Christ in his Church in like maner the same was practised by the Apostles in the primitiue Church that because all should be done honestly in good order which is a thing honest necessary for euery congregation The lxxiii Article I beleeue that the power to binde and loose to excommunicate and to absolue that is commonly called the keyes of the Church is giuen of God not to one or two or to some particular person but to the whole Church that is to say to all the faythfull and beleeuers in Christ not for to destroy vndoe or cast away but to edifie to aduance al And therefore I say confesse that excommunication absolution ought not neither can it be giuen at the lust and pleasure of some particularly but by the consent of all the Church or at the least by the greater or most sound part of the same when they be congregated assembled together in the name of Christ and the same to be done with prayer The lxxiiii Article I beleeue that this excommunication exercised and executed rightly according as Iesus Christ hath declared and commāded the same in the Gospel is of so great authoritie strength power that it may shut vp heauen from men in such wise that all those that are worthyly excommunicated are cast out of the Church militant and also shal be cast out of the Church triumphāt which is heauē except they repent It is the sword that is so sharpe to cut off the rotten members of Christes mystical body which is his Church It is the key to shut vp the Heauens from the wicked It is a rodde to chasten them which neuerthelesse is not vsed to confound them but as a spirituall medicine to amend them to receyue them to make thē whole bring them againe to the same estate frō the which they are fallen The .lxxv. Article I beleeue that this excommunication which is the last rodde of the Church ought not neither can it be exercised towarde any maner of person which first hath not receyued professed the faith and religion of Christ And euen likewise the same can not be pronounced for smal matters as for money debts such like neither ought it to be executed towarde all sinners but only against open rebellious and obstinate sinners when brotherly correction commanded by Christ in the gospel doeth take no place And therefore al they do generally abuse this rodde which doe excommunicate the Christians for small trifles without vsing first brotherly correction And likewise do they also that excommunicate the Iewes Turkes the Heathen and other infidels yea and bruite beastes meaning thereby to thrust cast out of the christian church those that neuer were in it The lxxvi Article I beleeue herewith that the vnity of the spirit peace concord and charytie that is to say true amytie and brotherly loue the sweet friendly helping supporting one of an other is also one of the works signes of the true catholique Church of the faithful children of God by the which they are knowen to be of the schoole and of the number of Iesus Christ his disciples And wee must not glory in our selues in the title of christianitie or of the faith saying I beleeue I beleeue if wee haue not this charitie peace loue and true vnity of heart together agreeing one with another in all good workes For the true faith neuer goeth without these things by the which also it declareth and many festeth it self to all These are the signes and markes of the true christian Church vnto the which it is linked and bound and not vnto any certayne place time or personages And there is the Church perfect where these markes are found and vsed and on the other part if any one of the same be lacking then is not the same perfect And albeit that this whole perfection for the estate of this present world cannot be founde in the Church militant neuerthelesse the fault thereof must be acknowledged before the Lord and the remedy and ordering thereof be committed to him The lxxvii Article I beleeue and receyue in this Church two swords that is to say two powers the one is ecclesiasticall and spirituall the which lyeth and consisteth in the only administration of the woorde and of the Sacraments the which beareth neither rodde nor staffe other then the tongue neither doeth vse any other knyfe then the sworde of the spirite which is the word of God Likewise I confesse that all those that haue this sword in their handes ought to be without blame aswell in their lyuing as in their doctrine otherwise they ought to be deposed others to