he coulde suffer nothing and if he were only man he should sinke vnder the burden of Gods wrath Because he is God and man therfore he was able to dye and vanquyshe death in dying Moreouer for asmuch as be is man most pure and most holy conceiued by the holy ghost this purity being perfect pleaseth God Wherefore we haue in Iesus Christe a man agréeable pleasing vnto God Nowe out of this puritie springeth two Ryuers as out of the fountayne or spring that is to saye a perfect righteousnesse and a whole and perfect abstayning from sinne ▪ For Iesus Christ very man bath fulfilled all the wyll of God for as much as hee neuer sinned in any manner wyse Therefore be is most iust righteous before God aswel because of this naturall puritie as of the fruites sprynging out of the same purity and cleanes Wherefore we maye with good ryght conclude that we doo fynde onelye in Iesus Christ perfect remedie against all the euyls that doth or mought feare our conscience or let vs from comming to the glory of God or might cause vs iustly to be condempned to eternall death But yet neuertheles we must ioygne a condition to this that is to saye if we doo take or ioyne to vs these remedies in Iesus Christ For as it profiteth not a sicke person to haue a good medicine except bee vse it nor a hungry man to be at a tables end garnished with plenty of good meats except he eate of them lykewise be there medies of Iesus Christe against y e wrath of God and eternal death set before vs in vain except we vse them Now we cānot vse them except first we knowe by what maner after what sort it may be done Wherefore first we must see how Iesus Christ is may be applied to our profit aduantage Then to declare how Iesus Christ may be applied to our saluation eternall lyfe we wyl vse this preface As it is not in our power to finde a medicine of saluation ▪ so cā we not find the maner how to vse this medicine For as in the sicknes of the body the sick person is past al hope of health vtterly dispaired then it is needful for the Phisition not onely to find and prepare the medicine but also to dispose the sick person so as he wyl may vse this medicin and y ◠he may vnderstād howe to vse it so the sicknes of the soule which is most precious aboue althings in the which mankind is not onely ignorant but also enemies of their owne saluation then we must vnderstande by the Phisition of the soule what is the medicine then after what maner it must be vsed yea in such wise y ◠the same Phisition do prepare make vs apt and meete y ◠we both will and cā vse those remedies which he prepareth and apoynteth to vs. God then is he which in the beginning of the world spake by his Angels to y ◠first man y ◠is to say Adam and others vntyll Moses declaring to them the only remedy of saluation as before is declared that is to wéete Iesus Christ in whom onely we find all y ◠is needful and requisit to saluation And after the reiecting of al other natiōs people made apoyntment w t the posterity of Abraham multiplied them exceedinglye expoūded to them his wyll most abūdantly as it is cōprised in the. x commaundementes of God also ioyned therto certain sacrifices and ceremonies the which dyd not only deuyde the people of God frō al other nations but also were certain testimonies of Christes coming ▪ of all the things that he should suffer for to delyuer vs from the wrath of God so y ◠they myght certaynly trust and beléeue in hym whiche they hoped shoulde come Moreouer because God knewe that the diuel would moue styrre vp false Prophets which woulde spreade foorth theyr lies as the true cōmaundements of God he wylled Moyses and the Prophetes to wryte all that God reuealed to them to the ende that the false Prophetes shoulde not so easily deceyue the people But in the end when y e tyme was come which he had eternally appoynted according to his eternall infinite wisedome he sent downe and presented from Heauē his promise that is to say his eternall sonne the which tooke vppon him a verye humaine body by the vertue of the holye ghost of the substance of the virgin Mary of the séede of Abraham and of Dauid with the whiche body God conioygned a most pure and most holy soule created by the same force of the holy ghost He was made the very mediatour as is sayde before and hath truly fulfilled accomplyshed all that was necessary to be fulfilled for to reconcyle man vnto God But in the ende when all these things were fulfilled Iesus Christe ascended vp into heauen and wylled this doctrine not onelye to bee preached by mouth of the Apostles Euangelists but also that theyr handes shoulde wryte it in suche wyse as the Church should haue to the ende of the worlde one certayne doctrine vppon the which she might stay rest and also by it might separate moste clearely the lyes of the false Prophets and Antichrists from the only verity of God which is comprehēded wholy and perfectly in the bookes of the olde and new testaments so that it is not lawfull to chaunge any thing eyther adde to it or take from it Moreouer this doctrine had bene written in vayne if it were not preached and declared faythfully And man cannot endure nor sustayne the face of God or of Angelles And God hauing pittie of the seede of man in this poynt hath ordained and constytuted Pastours and Teachers in his Church by whome he wylled that this doctryne shoulde be faythfully declared and applyed to the necessyties of the Church publykely and partycularly that man shoulde not alledge any ignoraunce of the wyll of God Wherefore to the ende I may comprehende all these things in few wordes we learne by the mouth of the faithfull Ministers of God which declare his woorde to the church al that we haue heretofore declared to be necessarie to vnderstande our myserie and our saluation And for as much as when the word of God is preached vnto man it is as if they spake vnto insensible stones therfore we must know that as God worketh to the external senses by his woorde pronounced by his Ministers euen so hee worketh inwardly by his infinite power that is to saye by hys holy spirit whose office consisteth in these effectes here following Fyrst that as this parte of Scripture which is called the law testifieth to our eares that wée bée most myserable sinners deseruing eternal death euen so the holy ghost teacheth the same and sixeth it in our consciences whiche otherwyse were dull and insensyble and maketh that we bée touched with the true perfect féeling
A briefe and piththie summe of the Christian faith made in forme of a confession vvith a confutation of all such superstitious errours as are contrary therevnto Made by Theodore de Beza â–ª Translated out of Frenche by R. F. AFTER DARKNESS LIGHT POST TENEBRAS LUX PRINTED AT LONDON by Richard Serll dwelling in Flete lane at the sygne of the halfe Eagle and the Key The principall poynctes treated in thys confession The firste poincte of the vnitye and trinitie of God ii Of the Father iii. Of the Sonne iiii Of the holy ghost v. Of the Church vi Of the last Iudgement vii A comparison betweene the doctrine of the papistes and these of the holy catholicke Church To the ryght honorable and vertuous Lord the Lord Hastinges Earle of Huntington c. Robert Fyll vvysheth long lyfe with increase of honour in the feare of God Amen ⸫ HAuinge reade ouer this worke right honorable printed in the Frenche tongue and also knowing the aucthor and being somewhat acquaynted with him who for his singular godly learning knowledge and conuersation â—s estéemed of those y â— be godly for a preâ—ious pearle sent amongst vs from God â—â— this our troublesome age I thought â—t my duety to put it forth into the Engâ—ysh tongue that those my natiue counâ—rymen which doo not vnderstande the French might be partakers of the fruit of so godly a worke in Englishe And also haue as it were a weapon in hande to defend themselues against the ministers of Sathan who be euer ready to cauyll against the trueth more ready to putte men in doubt then to establishe them in the true Christian faith The true vnderstaÌ„ding of our beléefe is the pure gyft of God and among his gifts the chiefest Beleefe with knowledge of Gods word ordereth the minde gouerneth the body dyrecteth all our workes and affayres teachinge what wée ought to doo and what to leaue vndone without whiche neither can King Lord nor subiect well order them selues nor those things that bée committed to theyr charge Nowe if we esteeme other things to be of valewe and can prayse them your honour knoweth that the knowledge of true beléefe grounded vpon Gods word doth so farre excell all other things as heauenly treasures excell the commodityes of the earth And this is moste profitable to kinges Dukes Earles and Lords as appeareth in the 2. Psalme Deutero 17 chap. and Esay 46. chap. where they be named the nurces of religion and vnto all other degrées spyrituall or temporal And vaine are all men which know not this truely And S. Paule sayde because it séemed not good to them to haue the knowledge of Gods word he gaue them vp into a lewd mind to all vncleanes For if God be the lyght suche as knowe him not stumble in darknes If he be the only way the ignoraunt go stray If he be the trueth they that knowe him not be deceyued If he be onely good all good thinges must be borrowed and craued of him alone If all knowledge learning be his wée must be Gods scholars If he be life not to knowe him his eternall death For it is written this is eternall lyfe to know Iesus Christ whome thou hast sent to be very god But this knowledge muste wée haue and learne in the scriptures as S. Paule sayth the scripture is profytable to teach to controll to amende and to instruct in all ryghteousnesse that the offyce of saluation is lyttle regarded But this myngle mangle of spirituall and temporall regiment is vsurped by them as if no Christian Magistrat ordained of God sufficed to redresse such abuses What maruell if mans ordynaunces be broken where the ordynaunce of God is playnlye resysted Also in the country where most nede of preaching and instruction is there bée ydell chaplaynes which possesse and withhold the Preachers liuings and most speciallye in the Cathedrall Churches many of the which bée but onely a very refuge and denne of ydell ignoraunt and vnpreaching lubbers Is not the ordinance of God and good meaninges of noble founders broken here Is not his proclamation disobeyed who proclaymed by the mouth of saint Paul hée who laboureth not ought not to eate Among the Iewes temporall men and those that â—erued not the Altar were not suffered to liue of the altar as they now do vnder the gospel Behold y â— Apostles Timothe Tite and many others If we do alowe the order of the primatiue holy apostolike church let vs folow their examples Beholde the fathers as Origine Ciprian Ambrose Iherom Augustine Chrisostome and others who spent the greatest part of their lyues in preaching and teachinge the people as appeareth by their workes which be for the most part Sermons Lessons Homelies disputations and confutations of heresies in their tymes They preached on the sondayes and expouÌ„ded the scriptures And on the wéeke dayes they procured theyr Sermons and expositions to be written There were no pluralities of liuings in those dayes neither dispensations Totquottes nor Residences qualifications nor improperations ChyldreÌ„ and boyes enioyed no Benefices in those dayes by no manner of means or considerations to come God graunt vs shortly to sée a redresse of spirituall abuses and temporall disorders in spyrituall gouernours without respect of priuate gaine And y â— we maye say with the Prophet Dauid the word of God is my counseler Exce 〈…〉 such thinges be amended neyther Englishe seruice â–ª Homelies Ceremonies no 〈…〉 sacraments do make vs christians W 〈…〉 differ from the Turks but in outward rites ceremonies and outward profesioÌ„ of our faith in words But not in th 〈…〉 true signe of Christian integrity whic 〈…〉 is vpryghte conuersation and good ly 〈…〉 Thus héere in Englande many idle v 〈…〉 learned Chappelaines and Priestes b 〈…〉 founde of the costes and charges of poor Parishes so that for lacke of preaching many poore Soules be defrauded of th 〈…〉 swéete mylke of Gods woorde â–ª and lac 〈…〉 teachers to declare to them their duty 〈…〉 towards God and their Prince This 〈…〉 a reioysing to the enemie and pleasau 〈…〉 newes to those whiche gape and loo 〈…〉 that the ende of these abuses disorde 〈…〉 wyll be the destruction and ruine of th 〈…〉 florishinge Realme And so is to be ferred that it wyll except the insatiable câ—uetousnesse and carnall lybertie â—e w 〈…〉 〈…〉 d out And that wicked Idolatrous murderers of Gods people and disobedient to his word and lawes may be cut off that Gods wrathe and indignation maye bee pacifyed by amendemente accordynge to Goddes expresse woorde Deuteromie thyrtéene Chapter Thine eye shall not pyttye suche one nor shewe mercye to him but hee shall bée slayne And so shalte thou take the euyll awaye foorth of the myddes of thee sayeth the Lorde God Reade the whole Chapter Also Saint Paule to the Hebrewes the tenth Chapter If he that despiseth Moises Lawe ought to dye without mercie howe muche more punishment deserueth hee that treadeth vnder foote the sonne
of God and coūteth the blood of the newe Testament an vnholie thing But some haue not onely troden vnder foote but also mocked despised and most cruelly brent the Testament and woorde of the eternall God and also tormented and shamefully murdered his true and faythfull seruauntes and preachers the deere members of Iesus Christ his sonne And most blasphe ▪ mously contemning the holy sacraments truely mynistred and all godly ecclesiasticall orders and discipline To redresse of these enormities must come by y ◠magistrates for they are powers ordayned and exalted of God for the same entent ▪ If they be not redressed and that short ▪ lie in stéede of the comfortable promises of God wée shalbe oppressed with the terryble plagues whiche hée threatneth to the breakers of his lawe As dearth warre pestilence and other his scourges as wée be threatened now of late by the punyshmente of our neyghbours in Fraunce Happy are those that can bée admonyshed by the fall of others and amend I would thinke my labour well bestowed if I mought obtayne of your honor and other that be of a godly meaninge to reade this ouer with good delyberation and Iudgement And also suche as be in doubte whiche is the true religion And those that thinke we be in an errour I would to God they woulde vouchesafe to reade and conferre it with the scriptures and doctours as is noted in the margine And in reading to put a syde disdayne contempte and all singular and pryuate affections And then I doubte not but God wyll open vnto them further knowledge and mooue them to be more studious in Gods word and also haue a better opinion of the true religion I haue for my Countryes sake translated this godly and necessarye woorke wherevnto I haue added nothyng of myne owne but symple and playnelye according to my small vnderstanding I haue kepte the wordes and meanyng of the authoritie as neare as our English wyl suffer mée rather shewing mee selfe homelye and playne then by ouer muche fynenesse to dissent from the mynde of hym who in the feare of God and for his Bretherns sake set it foorth Humblye beséechynge youre honour and all godlye Readers to take this my small labour in good parte and accept my good meaning which tendeth to the profite of my Country men and especiallye to the glorie of God and aduauncement of his kingdome Who prospere and maintaine your honour in his feare long to continue enrytching you with all good blessinges and gouerninge you and yours by his holye spirite vntyll he shall call you to come vnto him selfe there to continue in his glorious kingdom for euer and euer Amen This vvhole Worke or confession consisteth of .vij. principall poinctes The first number signifieth the article The second the leafe THe fyrste poinct intreating of the Trinitie contayneth these thrée articles 1 Of the vnitie of God Folio 1 2 Of the Trinitie of personnes distinct in one vnitie of substance Eodem 3 Of the eternall prouidence of God Eodem ¶ The second poinct intreating of God the Father containeth these fowre articles 1 Of the person of the Father fol. 2 2 How the father is creatour and preseruour of all thinges Eodem 3 Of the creation of Angelles Eodem 4 The works of y e trinity are inseparable eodē ¶ The thirde poinct intreating of Iesus Christ the onelye Sonne of God containeth these 26 articles 1 Of the diuinitie of the Sonne fol. 3 2 The Sonne onely mediatour betwéene God and his elect eternally ordayned Eodem 3 God is perfectly iust and mercifull Eodem 4 God is immutable Eodem 5 The counsell of God doeth not exclude the seconde causes Eodem 6 Man was created to declare the Iustice and mercy of God Foli 4 7 Why it was necessarye that the fyrste man should be created good and pure Eodem 8 It was necessary that man should fall from his puritie Eodem 9 How God hath created men good Foli 5 10 How mā brought himself w t all his posterity culpable of the first seconde death Eodem 11 The way which leadeth to y ◠first death Eodē 12 The fyrst death can not be eternall Eodem 13 The way which leadeth to y ◠secōd death eodē 14 What free wyll remayneth in man after sinne Foli 6 15 A briefe summe of originall sinne Eodem 16 Howe God turneth mannes sinne to his glorie Foli 7 17 Iesus Christ the onely mediatour ordained and promised Eodem 18 The agreement and difference of the olde and new Testament Foli 8 19 Wherefore it behoued Iesus Christ to be a very naturall man in body and soule without synne Eodem 20 Wherfore was it néedeful that Iesus Christ should be very God Folio 9 21 Howe the mistery of our saluation was fulfilled in Iesus Christ Foli 10 22 The two natures were vnited and knitte in one personne from the fyrst instaunt of the conception Eodem 23 The Vyrgine Marye is Mother of Iesus Christe God and man Eodem 24 The summe of the accomplishment of our saluation in Iesus Christ folio 11 25 Howe Iesus Christe beinge ascended into heauen is neuerthelesse here on earth wyth his flocke Fol. 12 26 There can be no other true Relygion then this Folio 13 ¶ The iiii poynt intreating of the holye ghost containeth the 15. Articles 1 Of the person of the holy ghost Folio 13 2 Of the effectes properlye consydered in the holy Ghost fol. 14 3 The holy Ghost maketh vs partakers of Iesus Christ by fayth onely Eodem 4 What meanes the holy ghost vseth to create and maintaine faith in vs. Eodem 5 How necessary faith is what faith is fol. 15 6 What is the obiect of the true fayth and of what force it is Fol. 16 7 How this is to be vnderstand which we say as Saint Paule sayth that we be iustified by onely fayth Eodem 8 To be assured of our saluation by faythe in Iesus Christe is nothing lesse then arrogancie or presumption fol. 17 9 Faythe findeth in Iesus Christe all that is necessary to saluation fol. 18 10 Of the remedy which faith findeth in Iesus Christ only against y e first assault of y e first tēptation groūded vpon y e multitude of our syns what assuraunce there is in this case eyther vpon the saints or vpon our selues Eodem 11 The remedy which only fayth findeth in Iesus Christe onely against the second assault of the first temptation grounded vpon this that we be vnfurnished of the righteousnesse which God requireth of vs. fol. 22 12 The thyrde assault of the same temptation grounded vppon the naturall corruption of originall sinne which is within vs. Fol. 23 13 The remedy against the seconde temptation whether we haue faith or not fol. 24 14 Those do slaunder vs falsely which say that we disalow good workes fol. 26 15 The first differēce in the mater of good works is which be good and which be euyll fol. 27 16 Which be
euerlastynge â—nd not made one withe the father in â—ubstaunce coeternall and consubstanâ—iall equall to God his father in all thinges and euerye where 2 The sonne onely mediatour betvveene god and his elect eternally ordained THis is the onely whom the father hath ordained from euerlasting to vnite him to mans nature to â—hende to saue his electe and chosen by â—im as foloweth 3. God is perfectlye iuste and me 〈…〉 cyfull GOD is perfectlye rightous a who vpon it foloweth that he neytheâ— wyll ne maye suffer any iniustiâ— vnpunyshed He is also perfectly merc 〈…〉 full b whereupon it foloweth that thâ— good whiche he dothe to man be doth iâ— of his full and only grace 4. God is immutable GOd is immutable in his counsellâ— a so it foloweth that al which commeth or happeneth to man hathâ— bene eternally ordained by him b accordynge to that we haue sayde of his pronydence 5. The councell of god dothe not exclude the seconde causes THis doth not let but establishe the seconde causes by the whiche all thinges doe come to passe For god in ordaynynge that which ought to come ordayneth â—â—so the meanes by y â— which it pleaseth him that such things â—hould come to passe yea in suche sorte â—hat although there be found some vice â—r faulte in y e second cause yet is there â—o euil in y â— euerlasting counsell of god 6. Man vvas created to declare the Iustice and mercy of god THere shalbe some â—aueâ— and some damned all for the glorye of god as the whole Scripture dothe declare It foloweth then that for as much as nothing doth happen or come to passe at aueÌ„ture or by chance that god doth neuer chaunge hys purpose nor mynde and god hathe not onelye foreséene but also eternally ordained to create man to sprede for the and declare his glorye a in sauing b by his grace those which pleaseth him forgetting nothing appartâ—yning to his iustice without the which he cannot be god and c condemning other by his iust Iudgement 7. vvhye it vvas necessarye that the firste man shoulde be created good and pure FOR to execute thys counsell â— was necessarye that god shoulde create nan good and pure for besyde this that god himselfe beinge good he can doe nothinge but that whiche is good but if man had bene created wicked or euyll god had not had iust occasion to punishe the wickednes wherof hâ— himselfe was the authour and maker 8. It vvas necessarye that man should fal from his puritie IT was then necessarye that man should so be created good that not withstanding he should be mutable and fal from this degrée and that by his owne onely faulte For if sinne had not so entred into the worlde God had not founde suche cause to magnifye hys mercye in sauing those whiche he hathe ordained to saluation nor matter to declare hys iustice in condemninge those which he hathe ordayned to hys wrathe to the ende he maye punishe them for their demerites 9 Hovv God hath created men good THe lorde then at that tyme whiche semed good to him to execute his eternall counsell created men a male female after his owne image and likenes that is to saye with righteousnes and trewe holynes 10 Hovve man broughte himselfe vvith all hys posteritie culpable of the first and second death MAn being suche did willingly and withoute anyâ— compulsion Ioigne and knite hym selfe to the diuel and therefore became culpable of the first and second death withall his posteritie consequeÌ„tly hath made himselfe and all his culpable of all that whiche leadethe to the one and other of these two deathes xi The vvaye vvhyche leadeth to the first death THE corruption of humors wyth infinite other inconueniences descendinge and diâ—â—yllynge from the synne of Adam by lineall succession and hathe brought all men vnder subiection to the first death which is the seperation of the soule from the bodye with putrefication of the bodye 12. The first death cannot be eternal THis death caÌ„not be eternall for by that meanes the bodye at the least had escaped y e eternal death which bringeth wyth it sorowe and perpetuall punishement and likewise it should neuer haue enioyned the eternall felicitie and so by this meanes the eternall couÌ„sell of god concerning the declaratioÌ„ of his mercy iustice shuld be made voide 13. The vvaye vvhich leadeth to the seconde death THe inward corruption of the hole man nothing reserued the whiche we call originall sinne a maketh euery man euen from the verye first beginning of his conception the chylde of wrathe and subiecte to the second and eternall death For to speake briefly this corruptioÌ„ maketh vs altogether vnpro 〈…〉 table yea contrary to all goodnes and â—holly subiect to sinne Whervpon S. â—ugustine said agreing b with the scriptures that the will of man vanquished â—f synne into whiche it fell nature was â—epriued and loste her libertye and a â—aine that man euyll vsynge frewill â—ath lost it and hymselfe withall Item d â—en saith he labour to fynd what good â—ere is in their owne wyll but knowe â—ot howe a man shuld finde any 14 vvhat frevvyll remayneth in man after synne NOtwithstanding we denye not a but that men haue sufficiente light to make them without exâ—â—se And to spoile them not nor dipriue 〈…〉 em of their naturall faculties and poâ—ers as of reason Iudgement wyll suche others to make them stockes or â—okes nor yet of frewyll so that they â—igne this to it that al is nothing but darknes and enemitie against god and that by this worde frewyl be not vnderstand a naturall power to thinke wyâ— or doe good or euell but a wyll not constrayned the whiche not withstanding cannot nor wyll not any thyng but altogether euyll so much is the nature â—â— maÌ„ not being regenerate that is to saâ— not healed nor restored by grace not onlye wounded or hurt but vtterly and altogether corrupted and also willyngly becom y â— seruant of sinne Therfore said S. Augustine that the faulte whychâ— folowed the synne and whiche is the punishement hathe tourned lybertye into necessitie Item frewyl as it is bound and thralle is nothinge worthe but to synne and fall 15. Abriefe some of originall synne ORiginall synne then is a fulle corruptioÌ„ of the whole nature of mâ— the whych corruption is proceded from Adam into all his rase and bryngeth forth in man thre maner of sinnes The first comprehendeth euery inwarâ— mocion and thought in mannes vnderstandinge althoughe the wyll gyue not consent there vnto For god requireth to â—e loued withal the vnderstaÌ„ding we haue alreadye sayde that it is vtterlye and altogether corrupted The second maner of synne is when the wil and afâ—ection doth consent therto The third is when men euen enforce them selues to â—xecute that whiche inwardelye they â—aue conceyued and willed 16. Hovve god tourneth mannes
the roote or fyrste springe of that lytle goodnesse which is in vs vtterlye there is no beginning at all of any naturall disposition in vs to receyue the grace to the ende that suche disposition shoulde bee assysted by the seconde grace But cleane contrarie there is naturallye in vs nothinge but darknes and enemitie against God wherfore it was néedefull y â— god should of his onelye mercie fyrste of all drawe vs that is to saye to make vs altogether newe creatures concernyng the quallyties lyghtning those which be not onely partlye blynded but vtterlye darknesse it selfe geuinge vs hartes to vnderstande chaunginge our steny heartes into fleshie heartes creatyng in vs pure hartes that is to saye makinge newe altogeather that is within vs of a wycked wyll a good and godlye wyll briefelye workinge in vs to wyll and also to doo So that the Apostles woordes be verified that we cannot only thinke of our selues any thing that is good and that the children of God haue nothing but that which they receyued by grace So then for asmuch as grace must make vs good trées before wee can beare good fruite it foloweth that there is no méeting together of grace and free wyll for the spirite of God by his pure grace hath made vs free from sinne in vnyting vs by fayth to Iesus Christ from whome we get a new life to bring foorth fruite to God and lykewyse when our wyll being made free worketh thorowe grace there is no merites but onely frée rewarde geuen not being due For on y e contrary the best workes that we can doo deserue eternall payne were it not for the grace of God for the best workes of them selues doo but pollute the grace which God hath put in them 18 The thirde difference of the matter of good worke is to knowe wherto they be good THe thirde difference is yet greater that is to saye touchinge the worthinesse of good workes for our parte to speake in fewe wordes that for to vnderstande by what ryght or tytle we bee assured of eternall lyfe onelye Iesus Christ contenteth vs being geuen to vs and applyed to vs by fayth onely by the onelie grace mercie of God as we haue sayde before more at large And therefore wee detest and abhorre this woorde merites or to merite and confesse with harte and mouth that concernynge the beste woorkes whiche we can doo we count our selues vnprofytable seruauntes and that eternall lyfe is altogether of the pure and frée mercye and gyft of God Wherefore I make this argument more then hath béene sayde before in the tenthe article Good woorkes commeth from Iesus Christe dwellinge in vs by whose power and vertue we do them by grace as the corrupt nature of Adam in the whiche we were borne bryngeth forth in vs sinne For we must possesse Iesus christ which is y â— good trée before we can bring foorth good fruite in him For the cause ought to go before the effect And as S. Paul declareth that whatsoeuer is done without faith is sinne it foloweth then consequentlie that faith goeth before good works For by it onely we embrace Iesus Christe Nowe he which hath true faith is immediatly iustified being fullie quieted and pacified in his coÌ„science Howe then can good workes Iustifie vs and consequentlie saue vs. For we must of necessity be iustified and so consequentlie haue iust tytle to Saluation before wée can doo any one good worke In this lyeth all our consolatioÌ„ that we haue our onelie refuge to the speciall grace and mercie which is presented to vs in Iesus Christ onelie which is not our Sauiour and redéemer in part but all altogether 19 To vvhat ende good vvorkes doo serue vs before God and before men BY this it appeareth plainelie howe wroÌ„gfully they charge vs as though we did disalow good workes where as on the contrarie we doo with all our powers endeuour our selues as muche as is possible for vs to declare which be the verie true good workes and from what spring or fountaine they procéede that the symple people be not deceyued ignorauntlie Notwithstanding we do not grouÌ„d our selues in any respect vpon our workes neither in part nor in al wheÌ„ we come to declare by what tytle eternal life is giuen vs but content our selues with Iesus Christ only And also we acknowledge our regeneratioÌ„ with the fruites proceedinge to our synguler comfort as foloweth Fyrste good workes serue to profite our neighbours and also to prouoke the verie Infidels to geue glorie to God Secondlie they assure vs more and more of our Saluation not as causes thereof but as testimonies and effectes of the cause to wéete of our fayth as wee haue declared in the thirtéenth article Beholde also whye it is sayde that God rendereth to euery manne accordyng to his workes and also that Abraham was Iustified by his workes not that our workes bée causes of our saluation in no wyse for that our a feeble foundation and vncertaine neyther dooe oure workes make vs righteous before God but because our good workes bee Testimonies and effectes of oure faythe the whiche apprehendeth Iesus Christe oure true and onelye ryghteousnesse as hath béene sayde heretofore Thirdelye wée knowe that water is of the nature of his firste Spryng So lykewise for that oure regeneration is neuer accomplyshed nor fullye perfecte here on earthe but there is continuall battayle betwéene the fleshe and the Spirite and there remayneth I saye greate and grosse darckenesse in oure vnderstandynge and lykewyse greate rebellyones in oure fleshe It followeth then that the beste workes whiche maye proceede from the perfectest man in the worlde if they were strayghtlie examined they shoulde bee founde none otherwise but deâ—â—lynge the graces of GOD lyke as wee see a cleare running water whiche is of it selfe pure is defyled and polluted by runninge throughe some vyle or filthie place Wherefore Dauid sayde that no lyuinge creature is founde iuste before GOD by his workes Also Sainte Paule cryed â–ª out and saide I doo not the good whiche I woulde doo and the euyll that I woulde not doo that doo I. O miserable man that I am who shall deliuer mée from this boddie of death Beholde howe the Saintes of God teache vs to speake of our beste workes in steade to vse this woorde meriting and of merites Notwithstandinge wee confesse the goodnesse of our GOD to be so great that in consideringe his Chyldren not in themselues but in Iesus Christe his welbeloued Sonne with whome they be vnited and ioygned by Faith and also regardinge the fruites of his Graces not as they be polluted by our infirmities and weaknesse but because they be as it were procéeded or issued from him he doth accepte them and allowe them yea euen so farre as to recompence them as well in this lyfe by many blessynges bothe
agréeable to vs easye and light There riseth nowe no more but a sorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde because of the reste of our corruptions that beene in vs whyche striue against the spirite But faythe whyche is the testimony of the spirite of God testifying in our hartes assureth vs that the malediction and cursse of the law is wyped out by the bloude of Iesus Christ with whome we be vnyted knit Also for as much as wee bee assured by the same fayth that the spyrite of God shall bée vanquisher and haue the victorie although it séemeth that hee taryeth long but especially â–ª death shall be the meanes of our victorye This heauynes and sorowe doth not thrust vs into any despaire but inciteth and moueth vs feruently to praye to our father â–ª to fortifye and strengthen vs more and more So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say of the true conuersion and repentaunce the which begynneth by contricion or feeling of sinne and endeth by amendment of all that which is in man within and without â–ª Wherfore we doo conclude that necessarilie must folowe in all true repentaunt bartes the confession of their faultes before whome it appertaineth that is to saye before those which haue beene offended And namelie before all the assemblie of the Church if it be needefull with the restitution and satisfaction towardes their neighbour according as it may conueniently be done considering that without these thinges repentaunce can bee but fayned and counterfet And now ye may perceyue easely that wee refuse not true repéntaunce and confession but contrarywise we require it as necessarye to saluation and confesse that true confession was ordayned of God For wee doe not burthen and torment the consciences of the people with that whiche the Papistes haue inuented in the steede of the true confession and repentaunce nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely 30 The second meane vvhich the holye Ghost vseth to make vs reioice in Iesus Christ â–ª and vvherefore the Lord is not onely content vvith the simple preaching of his vvord WE haue sayde before that the Sacramentes bee the other meanes and instrumentes wherewyth the holye Ghoste doeth appropriate and ioyne to vs that which is necessary to our saluation But for as muche as by thys worde Sacrament is sometymes vnderstande all those signes by the whyche some sacred and spirituall thing is signified to vs we must first restraine the signification accordyng as our nature may beare it And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs and to vse an incomprehensible sweetnesse and mercye in teaching vs his wyl by mortall men lyke to our selues and as it were dallying with vs as nurses â–ª doe with lytle chyldren but principallye for to heape in vs a number of his infynite mercyes and goodnesse would ioyne to the preachyng of hys worde certayne thynges to doe â–ª whyche shoulde come to moue and styre vp the moste rude and grossest myndes of the worlde to beleue more and more that God doeth not mocke them in declaring to them eternall lyfe by so merueylous a meane whiche is the death of hys owne sonne So that by suche signes â–ª and meanes of doyng all theyr vnderstandynge is moued to geue consent to y â— euangelicall doctrine as though they were all readye in possession and fully enioying that saluation which is promised them As wee sée if it be lawfull to make comparison of y â— affaires of the worlde with such incoÌ„prehensible goodnesse of God nowe is an open court of iustice when the possession or property of a thyng is iudged to one â–ª they vse certayne ceremonies and meanes in doing the acte of taking possessioÌ„ Or in execution of processe likewise For to assure vs â–ª and also to witnesse to others that suche or suche thynge â–ª appertayneth to vs namely in our cynyll and wordly affayres Or when a Notarys doeth signifie a testimoniall and put to the names of the Witnesses beside â–ª all that hee putteth to the Seale of the Office or Cittie where the instrumente is made and passed to make the Instrument appeare to bee of greater credyte and authoritye So lykewyse from the beginning of our Lorde God not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe but did ioyne to it the sacrifices as the lyuely figures of the sacrifice to come of Iesus Christe for the better assuraunce of the fayth in the chyldren of God accordyng to their hope And afterwarde in renuing this couenaunt of grace mercye to Abraham hee ioyned to it the Sacrament of Circumcision And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal Lambe with other ceremonies almost infinit whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme that is to wytte all the mysterie of our saluation as the Apostle declareth playnelye in the Epistle to the Hebrues But when the tyme ordayned was come â–ª then Iesus Christe by his comming ended all those thinges which figured and were shaddowes of his comming Yet neuerthelesse although hee hath ended the shadowes and auncient sacraments and hath brought into the worlde another more greater light to worship God from hence foorthe with seruice more pure and spirituall and more agreeable to the nature of God which is a spirite Yet neuerthelesse hauing respecte to our grosse and rude nature woulde ioyne certayne Sacramentes and exteryour signes to his woorde the better to encrease and entertaine our fayth For although Iesus Christ hath already gotten vs the kingdome of heauen yet we possesse it not but by hope so long as we be here vpon earth wherein it is necessarie that we doo encrease and perseuer vnto the ende 31 The diffinition of that vvhich is called a Sacrament THese â—hynges considered it is easye to be vnderstande what wee call Sacramentes In this present treatise we call them certayne signes markes or visible testimonies ordeyned of God for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell whereby hee wyll freelye saue vs in Iesus Christ his sonne And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnderstand by his word as also those whiche he worketh inwardly in our hartes to seale and ratifie in vs the saluation which wee doe not possesse as yet but by fayth and hope Moreouer
as himselfe hath vsed with all those which haue wyllinglye done their duetie as Salomon Ezechias Iosias other faithful Kinges and Emperours 33 Howe far they are bounde to obey the magistrate AS there is no faythfull man exempt from the obedience whiche be oweth to Iesus Christe reigning in his Church be it king prince or subiect so ther is none from the greatest to the least which oweth not voluntarie obedyence to his Magistrate as ordayned of God Yea although the Magistrate were a tirant except in one point onelye that is to saye if he commaunde to doo things which were against Gods woorde For in this case as the Apostles said we must rather obey God then maÌ„ for otherwise we extol meÌ„ aboue God It is not then rebellion to disobey Princes when they woulde cause vs to doo that which God forbyddeth or to defendâ— or forbyd that which God commauÌ„deth But in this poyntâ— there must bee suche a meane kepte that they doo not passe or excéede their vocation For the Apostles obeyed not to those which for bad and defended them to preach Iesus Christe as also they tooke to them no weapon or armour which appertayned not to them Also we must note that there is difference betweene doing wrong to another and to suffer wrong done to vs. Nowe for the firste it is forbydden vs â–ª neuer to doo wrong But especially commaunded vs to suffer the iniuryes done to vs for the honour of GOD as much as maye or can bee done wythout preiudice or against our vocation as we reade that Iesus Christe although hee were free neuerthelesse payed trybute wyllynglye It is then a manyfest and false slaunder to saye that the doctrine which we teach and vse bringeth men to bee sedicious and disobedient to kinges and superious But cleane contrarie the Gospell establisheth their power But this is impudently done of those which haue notoriously exempted themselues from the subiection of Princes which do vnderstand no otherwise by the lyberties of the Church then that which they haue vsurped vpon Princes against all right both diuine humaine and yet haue no shame to burdeÌ„ vs with that wherin they them selues be notoryâ—â—slie culpable and offenders Of the last Iudgement The. vi poynt 1. VVhat it is that we do beleeue and hope of the last iudgement FInally we beléeue according to the worde of God that in the tyme ordayned of God the which tyme the verie Angels know not â–ª Iesus Christe seeing the number of his elected accomplished and fulfylled shall come from heauen corporallie with his diuine maiestie this olde worlde beeing consumed by fire And then shall appeare before him all mankynde whiche were from the begynning of the worlde and all those whiche were deade before shall bee vnyted and ioygned with the same body from whiche the soule was seperated and those which shall be lyuing at the howre of his comming â–ª shalbe chaunged in one momente chaunged saye concerninge the corruptible quallitie of their bodyes and then the Lorde shall Iudge the one and the other accordinge to hys woorde and those whiche belieued as shall appeare by the fruites of theyr faith shall hee made partakers of the kingdome of GOD not onelye in theyr soule the whiche euen before and after the fyrste death hath beene in the Ioye of hys Lorde GOD but also in theyr bodyes the whiche shall bee vncloathed from all imperfections and infyrmities and agayne cloathed with incorruption and glorious immortalytie For to behold that which neuer eye coulde sée nor hart coulde thinke and in briefe to receyue fullye the fruite of theyr fayth and hope by the onelye goodnesse of God in Iesus Christe And on the contrary the wicked condempned and vanquished by the testimony of their owne conscience shal be made immortall eternallye to suffer the payne prepared for the Diuell and hys Angels ¶ A briefe comparison betwene the doctrine of the Papistes and this of the holy catholike Church The. vii poynt 1 The Papistes worshippeth a false God which is neyther righteous nor mercifull WHo so euer knoweth what the Popyshe Relygion is and consydereth well this here aboue wrytten shall easelye knowe whether it be with good right and iust occasion that we be separated from them and ioyned vs to this Churche of God according to his woorde And moreouer they shall fynde those men to abuse them selues verye muche which thinke that our dyfference onelye lyeth in certayne lyght abuses concerning the maners of lyfe But so it is that the principall dyfference is concernynge the substaunce of the doctryne wherein consysteth our saluation the which I wyl shâ—we plainly by the way Although the matter requyreth well a Treatyse wholy by it selfe â–ª for to be dylated as it requireth â–ª I saye then that the blacke is not more contrarye to the whyte â–ª then the Relygion of the Papistes is to this Religion of the Churche of God And to declare the same I wyll not staye nor grounde mee vppon the fylthie stynking lyfe of those of their owne Church from the least to the greatest But I wyll come directlie to their doctrine And when there shall bee none other thinge to declare and shewe that theyr Relygion is proceeded from the Prince of darknesse but this one that they wyll not haâ—e the woorde of God to bee vsed and vnderstande of all people and also that they Iuggell foorthe all their mysteries in an vnknowen tongue to the moste parte of the people yea to themselues namelye that vttereth them This shoulde bee a suffycyente testymonye of my sayinge to all menne of an vpryght iudgement but we wyll go further with them Fyrste concerning GOD I saye â–ª that where as they doo set foorth the meryts of any creature to pacifie his wrath they spoyle and robbe him of his perfyte righteousnesse the which by this meanes can not bée perfyte if hee take for payment eyther all or part of that which maye procéede from a sinner Although I denye not but the good lyfe of a faythfull person is acceptable to God but not to obtaine saluation and eternall lyfe by this tytle Item they robbe and spoyle hym in so dooynge of hys perfyte mercie For consider if we can satisfie to GOD in any part or péece it followeth that he doeth not quitte or forgeue vs all but the rest which remayned Wherefore I conclude that in steade of the true God who is perfitely ryghteous and perfitely mercifull in Iesus Christe onely as wée haue declared they worshippe a dreame and fantasie of their own bead to whom they haue geuen the name and tytle of God 2 If the doctrine of the Papistes bee true it foloweth that Iesus Christe is not verie man ITem concernyng Iesus Christe by whome only we haue saluation whether wee consider his person or that we regard his office of mediator I saye that in steade of the true Iesus