to be The like words also he hath in his 112. Epistle Also in 37. cha of his second booke against Crescon In like maner S. Cyprian sayth VVe must not haue regarde what this or that man doth before vs but what Christe Iesus hath done who is before all Like vnto this is the rule whiche S. Augustine gaue to Hierome And in an other place also when hée disputeth againste those which woulde vse the Councell of Ariminum Neyther will I saith he alleage the Councell of Nice against you nor shall you alleage the Councell of Ariminum againste me By the authoritie of Scripture lette vs weye matter with matter cause with cause and reason with reason Chrysostome was of the same opynion as may appeare in his 49. Homely vpon Mathew For the Church is founded vpon the foundation of the Prophetes Apostles Therefore to conclude this matter we embrace the holy Scripture for the fâ—…l and perfect declaration of al things which appertayne to our saluation But as touching that which appertaineth to generall councels and to the bookes of the fathers we meane to vse them and we forbid not you to vse them so farre foorth as that which ye shall bring from them be not disagreeing with the worde of god But for Gods sake bring not in their bare authoritie vntill al thinges are examined by the Scriptures For we saye with S. Augustine in his seconde booke De doctrina Christiana the. 6. chapter If there bee any difficultie in the interpretation of Scriptures the holy Ghoste hath so tempered the Scriptures that what soeuer in one place is obscurely spoken in another place is more playnely and euidently reuealed And thus far concerning that Article the whiche I haue prosecuted the more largely to the endâ—… all men maye knowe that we are enimies neither to generall Councels nor yet to the auncienâ—… Fathers There remayne yet to speake of two articles namely concerning the Sacraments and Ecclesiasticall discipline The first truely deserueth a copious and long tractation by reason of the often and great controuersies euen at this day concerning the same but bycause it is not our purpose to dispute but onely to declare the speciaâ—…l pointes of our confession it seemeth enough to me to eâ—…plicate the summe of our faithe We agree as I thinke in the description of the name of the Sacrament namely that Sacramenteâ—… are visible signes by the meanes and helpe whereof the coniunction which we haue with our Lord Iesus Chryst is not only simply signified or figured but is also truely offered vnto God and is confirmed sealed and as it were grauen by the power of the holy Ghost in their mynds which with a true faith apprehend that which is so signified and offered vnto them I vse this word Signified not to weaken or abolishe the Sacramentes but to the ende I might distinguishe the signe from the thing signified Herevpon we confesse that it is alwayes necessarie in Sacramentes that there be a heauenly and supernaturall change for we say not that the water in Baptisme is simply water but a true Sacrament of our regeneration and of the washing of our soules by the bloude of Christe Neither do we say that the breade in the holy Supper of our Lorde Iesus Christe is simply breade but a Sacramente of the precious body of Christe Iesus whiche was giuen for vs and that the wine is not simply wine but a Sacrament of his precious bloud which he hath shed for vs Neuerthelesse we deny that there is any change made in substance of the signes but in the ende and vse for the which they are instituted We denie also that the same mutation is made by the efficacie of certaine wordes pronounced neyther by the intention of him that pronounceth them but by his wil only which hath ordeined this heaueÌ„ly and diuine action the institution also wherof ought euidently and playnly to be expounded in the vulgar tongue that all men might vnderstand and receiue the same Thus muche concerning externall signes Nowe to come to that which is shewed and exhibited by those signes We say not that which many do who not well vnderstaÌ„ding our myndes haue supposed that we haue taught namely that in the Lords supper ther is only a coÌ„memoration of the death of our Lord Iesus Christe Neither do we say that we are partakers of the frutes of his death passion onely in that thing but do ioyne the ground it self with the frutes whiche do come fro him to vs affirming with S. Paul â–ª The bread which we breake according to the Lords instiâ—…tion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the participatioÌ„ of the bodie of Christ which was crucified for vs The cup which we drinke is the participation of his very bloud which was shed for vs yea â—…ueÌ„ in the verie same substance which he toke in the wombe of the virgin which he caried vp into heauen Behold I pray you can ye fynd any thing in this Sacrament which we séeke find not But me thinks I heare some body make answer For many wold haue vs to confesse the the bread the wine are changed not into the sacraments of the body bloud of our Sauior Iesus Christ but into the very bodie bloud of our lord Other some peradueÌ„ture wil not so vrge vs but wil haue vs coÌ„fesse that the body bloud is really corporally in with or vnder the bread wine But here my Lordes I pray you heare me paciently a little for a time suspend your iudgements If either of these opinions shall be proued vnto vs out of the worde of God to be true we are redy to imbrace it and wholly to reteine it But it séemeth vnto vs according to the measure of oure faith that this Transubstantiation cannot be reuoked or brought to the analogie substance of faith and to sounde doctrine bicause it is wholly repugnant to the nature of Sacramentes in which it is necessarie that there remaine substaÌ„tial signes that they may be true signes of the body blod of Iesu Christ. Furthermore it doth euert and confound the veritie of the humane nature in Christ of his ascentioÌ„ And as my opinioÌ„ is of TraÌ„substantiatioÌ„ eueÌ„ so is it also of ConsubstaÌ„tiatioÌ„ which hath no grouÌ„d in the words of Christe neither is it necessary to this that we be partakers of the Sacraments But if any man demaund of vs if we make Christ to be absent froÌ„ the supper we answer that we do not separate him from the supper But if we haue respect vnto the distaÌ„ce of places as we must of necessitie wheÌ„ we speake of his corporal presence of his humanitie distinctly considered wee affirme that his body is so far absent from the bread wine as the heauen is absent from the earth fâ—…r so much as we the sacraments are in earth but he is so glorified in heaueÌ„
maner of kissing one another in going bareheaded in signe of authoritie which is coÌ„trary to the common custome of many people All these things therfore ought to be considered before a custome be established as apostolicall least the Apostolicall authoritie and custome be abused to the disturbing of the churches as it came to passe after the Apostles tyme for the feast of Easter and in the Apostles time for the authoritie of the Church of Hierusalem as appeareth by Luke How then shall we thinke that the Apostles founde oute so many ceremonies in which afterwards was placed remission of sinnes when as plainely they haue testified the contrarie Augustine complained of these things long ago and there is no doubte but that if he had bene in these our dayes he shoulde haue had greater occasione to complaine To be short therfore we wishe that the Scripture which is very plaine in these matters maie Iudge betwene traditions that are good and euil betwéen holy and prophane betwene profitable and hurtful and betwene such as are necessary and those that are super flucus The which being graunted this question may easily be resolued namely VVhether the Church be aboue the scripture The which questioÌ„ semeth so absurde vnto me as if a maÌ„ shuld demaund whether the father were inferior to the sonne or whether the wife were aboue the husband or maÌ„ aboue God. And truly the true Church neuer complaineth and murmureth against God in this matter but alwaies modestly submitteth it self vnto him Neither maketh it any matter that the Church was before the Scriptures For that word which was afterwardes written is more ancient thaÌ„ the Church seing of the same the Church was conceiued begotten brought forth hath also of the same his denominatioÌ„ And to disproue this the saying of S. Austine is brought against vs when he saith I would not beleue the scripture were it not that the authoritie of the church did force me thervnto But we must consider that S. Austine speaketh here in the person of Manichaeus For wheÌ„ two meÌ„ do contend about the truth of some instrument to whom in the end shal they go but to the Scriuener or Notary that hath the first draught or couÌ„terpane of the same Notwithstanding it doth not here vpoÌ„ folow that the authoritie of the instrument doth depend vpoÌ„ the person of the Notary the which should be no lesse firme and strong althoughe the Notarie being aliue woulde refuse to giue testimonie of the same The same answere muste be made to those whiche thinke the authoritie of the Canonicall bookes of scripture to depende vpon the determination of the Church But I will content my selfe to adde vnto that wherof I haue spoken before one only argument confirmed by the authoritie of certaine approued Fathers The argument is this Christe him selfe did so muche estéeme of the doctrine of the Prophet that he sought to confirme hys doctrine by their testimonies After the same maner the Apostle Paule went about to confirme the Thessalonians in his doctrine Peter also the Apostle commendeth vnto vs and alloweth this order of teaching Therefore it is not méete that they which call them selues Christ his vicars and the successors of Paule Peter shuld refuse the same condition Furthermore thus sayth Saint HieroÌ„ The error either of the fathers or of the elders ought not to be followed but the authoritie of Scriptures And Chrisostome sayth He which will knowe which is the â—…ue Church of Christ Howe shall he knowe the same in so great confusion of likenesse but by the Scriptures Also in the same place he sayth Let them whiche are in Iudea flee into the mountaines that is to say They which are in Christianisme let theÌ„ busie themselues in the Scriptures But why would he haue all Christians at that time be occupied in the scriptures Bycause so soone as heresie hadde entered into the Churches there coulde not be had a true probation of Christianisme neither can they which would knowe the truth of faith finde any other refuge than the holy scripture Whosoeuer therefore woulde know the true Church of Christ how shuld he know the same but by the Scriptures In like maner the Lorde knowing that there should come so great confusion in the latter dayes commaundeth Christians which will haue the assurance of true faith to haue no other refuge than the holy Scripture otherwise if that they seeke for other meanes they shall be offended and perishe not vnderstanding what is the true Church and so shal fall headlong into the abhomination of desolation which is placed in the holye place of the Churche Also Basill sayth If whatsoeuer be not of faith be sinne as sayth the Apostle and faith commeth by hearing and hearing by the word of God then whatsoeuer is beside that worde giuen by diuine inspiration is sinne Also in the sermon of the confession of Faith he saith If God be faithfull in all his woordes and if all his commaundementes be firme and certaine for euer framed in truth and righteousnesse it is a forsaking of the faithe and a poynt of arrogancie to retect any part of those things which are written or to bring in any thing not written Thus far O Quéene we haue answered copiouslye according to our knowledge to the first principall point of the Oration made by the Prelates concerning the authoritie of the Churche being readie paciently and quietly to heare whatsoeuer shall be shewed contrary to that which we haue spoken There remaineth yet to be spoken of the Article of our Lords Supper the which if it seeme good vnto your Maiestie I will nowe pretermit both for that I haue heide you and the whole companie ouer long and also bicause we desire to haue this conference hereafter framed in better order NotwithstaÌ„ding if it shal séeme good vnto your Maiestie that wee procéede anye farther we are readie to vtter those things which the Lorde shall put in oure heartes alwayes submitting our selues vnto those things which shall be obiected vnto vs oute of the Scriptures moste humblye praying and beseeching your Maiestie O Queene to be fully persuaded in this one thing that nexte vnto the glorye of oure God wée wishe and desire nothing more vehemently than the dignitie of your Maiestie and the peace tranquillitie of the Realme After that Beza had thus ended his oration then the Cardinall beckning to Claudius Espensius a Sorbonist willed him to make his oration TheÌ„ Espensius beginning to shew that not long agoe he had wished to haue this mutuall conference and that he alwayes vtterly abhorred those cruell punishmentes which were vniustlye vsed againste those which imbraced the ReligioÌ„ he sayd that those things which were alreadie spoken of the Church and of the markes and succession of the same were in his iudgemente verye true adding herevnto that if this way had been taken in hande at the first all controuersies had been by this
it is done against the pure and sound iudgemeÌ„t of the Churche which hath decréed and appoynted Water and the Worde to be only necessarie in the Sacramente but as for Exorcismes and Prayers not to be necessarie to the Sacrament Furthermore they saye that in Baptisme the wordes of the auncient Catechismes are reteyned still the vse wherof is nowe gone and therfore at this tyme is vsed in vayne in Baptisme Also many do very much misselike that a diseased or infected priest should spit his vncleane spittell into the mouth of the infant wherby some great euill and perill mighte arise All these inconueniences she sayd might be remedied if it might be left in the choyce of al men eyther to vse Exorcismes and prayers in baptizyng their infantes or else purely and simply without any additions to kéepe the substance of Baptisme that is to saye water and the word and to haue the same ministred in the vulgar tong that the people may vnderstand it The whiche libertie were more tollerable than eyther the offence or separation of many men and so no infantes shall be baptized out of the Congregation of the Romishe churche 3 As concerning the holie Comunion many good men do misselyke thrée things in the same Of the which the firste is that it is giuen to communicate only vnder one kynde Whose consciences in this matter can not bée quieted and stayed eyther by the authoritie of the Councell of Constance or by the obseruation of custome receyued not many yeares agoe seing that Iesus Christ playnly sayth Take yee eate ye drinke ye Paule the Apostle also sayth VVho soeuer eateth of this bread and drinketh of this cup. To the which expresse word of God is ioyned also the auncient custome of the Churche constantly obserued for a thousande yeares and more And although for reuerence sake whiche they owe vnto the Church they will not condemne the couÌ„cell of Constance yet notwithstanding seing thorough feare of erring they leane only to plaine testimonies of Scripture and to the auncient custome of the Church it is to be feared that whyle there is controuersie aboute this matter others whiche are weake will easily be broughte to their opinion and so withdrawne from the fellowship of the Churche of Rome For the obiection of the aduersaries séemeth to be of greate force seing they bring bothe the expresse word of God and also euident reasons for that whiche they alleage Maye it please him therefore to consider whether it be not best to giue libertie that the communion may be ministred vnder both kindes although the councell of Constance be against the same 2 The seconde thing they misselyke in the holie Communion is this Manie are afeard to come to the holy communion being ministred in such order as it is in the Romishe Churches that is to say to one or to a few alone vsing no prayers that may be vnderstode of the common people neither yet expounding the vse of the Sacrament the aduersaries on the contrarie part saying and openly shewing in verie deede that they haue restored in this poynte the approued maner of the auncient Church The which matter when diuers reasons and wayes of communicating are alleaged on both sydes can not be tolde howe many of oure countreymen it doth pierce and moue in so much that there is no doubt but that very manie shal be constrayned for this cause to depart from the Church â–ª For when â—…n the one part they sée some one alone or a cerâ—…ain smal numbre without prayers without a sermon without giuing of thanks to 〈◊〉 any part of the sacrament and that in an vâ—…knowne tongue on the other part a congregation of a great number of men together plainly to make confession of their faith publikely to confesse their synnes to giue thankes vnto God to pray vnto God to sing Psalmes in the vulgar tong to come to the Sermon by which they may be instructed to liâ—…e a godly and a chrisâ—…ian lyâ—…e and to prepare themselues alâ—…o to receyue the Sacrament it is harde to say but that they whiche take oure parte onely for a zeale and true desyre of Religion will take these occasions to fall awaye from vs. To remedie this inconuenience let the Pope himselfe consider if it shall not be well doone to suffer the holy câ—…mmunion to be ministred euerye moneth according to the maner of the primitiue Church that the Pastors and Elders of Churches may call all those togither whiche wyll communicate the first Sunday of euery moneth or oftner if they be required and that there in the vulgar tongue Psalme maye be soong and a generall confession of fayth and of sins lykewise to be made publike and coÌ„mon prayers also for the preseruation of Magistrates for the purenesse of the ayre for the frutes of the earth and for suche as are afflicted deuoutly to be sayde And to them thus assembled togither some place either of the Euangelistes or of Paules Epistles whiche concerneth the vse of the Lordes supper may be red and so to be receyued to the coÌ„munion vnder both kynds And although this seemeth to be newe and not customably heretofore to be vsed yet notwithstaÌ„ding seeing the Apostles and they which straight after succeded them did so it can not be sayde that the holy father hath done or appoynted any thing against the coÌ„mandemeÌ„t of God and the maner of the Church And to the end he may vnderstande for what cause they vrge and so earnestly desire this thing it may please him to know that there is nothing that so much troubleth and burdeneth their consciences as the feare of not rightly receiuing the Sacramentes And here the aduersaries triumphe and crie that the commaundement of God is broken and thus by little our ministerie and all our doctrin groweth out of credite insomuch that the shame and reproche hereof will redound to the holie Father himselfe at the length except it be foreséen For the which they thinke that there can not be a better more present remedie founde than if the Lordes Supper be celebrated in that order as is before declared The whyche thyng she hir selfe so muche the more vrgeth and earnestly craueth that he might helpe and remedie so greate troubles in tyme. 3 The thirde speciall poynt of offence is this There are many men of the more learned sort in al the realme which are offended at that rite or feast whiche is commonly called Corpus Christi day at which yearely feast the bodie of the Lorde is caried about the Cities to the which solemnitie they saye they can not with safe consciences come and that for these causes Firste bicause it is against the expresse institution of the Sacrament Take ye eate ye drinke ye Also Doo this in remembraunce of me That is to saye Do yée as I haue doone And therefore they say that there is so great difference betwéen the giuyng of bread to be
worde out of the bookes of the Prophetes and Apostles be made insufficient he is spoyled of his prophèticall office if newe lawes be made and layde vpon the consciences of men hée should be depriued of his kingly maiestie And if he be offered again for remission of sinnes other ways also be found out to pacifie the wrath of God althoughe it shoulde not be sufficient to haue one Aduocate and Mediator in heauen betwéene God meÌ„ he should be defrauded of his Priesthood Thirdely we agrée not neyther in the defiinition neither in the original nor in the effectes of faythe which by the authoritie of the Apostle Paule we call Iustifying by whiche only we affirme that Iesus Chryst with all his graces is made ours As touching good workes if there be any that thinke we contemne them they are vtterly deceyued For we separate no more fayth from loue than we separate lighte heate from fire And with Iohn we say He which sayth hee knoweth God and keepeth not his commaundementes is a lyer But in these thinges we confesse we disagrée in thrée speciall poyntes First of all in the originall of good woorks that is to saye from whence they come Secondely what those good workes are And thirdely to what vse they are good As touching the first principall pointe we finde no other fréewill in man than that whiche is made frée by the grace of Chryste and we affirme that our nature being in that state into the which it is falne hath néede not onely to be holpen and susteined but rather to be mortified and as it were killed by the power of the holy Ghost which founde our nature not only weakned in grace but also destitute of all strength and enemie to all goodnesse and deade yea and putrified in sinne and corruption And this honor we giue wholly vnto God neither do we think that in this matter we ought in any wise to be ioyned with god For we assigne to his grace and mercie the beginning the middle and the ende of working in vs Concerning the seconde pointe We acknowledge no other rule of righteousnesse and obedience which may stande before God than his commaundements whiche are faithfully described and put downe to vs in his worde to the whiche we thinke it not méete that any creature should adde any thing that apertaineth to the building of mens consciences or detract from the same Concerning the thirde point namely to what vse these good works are profitable We confesse that so far forthe as they come from the spirite of God working in vs hauing their beginning from so good an originall they are good and ought to be called by that name howbeit if God would examine theÌ„ according to the rigour of his iustice he should finde many things in them worthy of condemnation We say also that they are profitable for an other vse bycause by them our God is glorified men brought to the knowledge of him but we are persuaded that for so much as the holy Ghost is within vs for he is certainly knowne by those effects we are of the number of his elect and of those that are predestinate to saluation But for so much as it coÌ„meth in question to knowe by what title the kingdome of God appertayneth vnto vs we say with S. Paule Eternal life is the free gift of God and not a due reward of our merits For by this means Christ Iesus doth iustifie vs with his righteousnesse onely which is imputed vnto vs sanctifieth vs with his holynesse only giuen vnto vs redéemeth vs with his only sacrifice imputed vnto vs by true liuely faith of the grace liberalitie of our god Al these riches treasures are giuen vnto vs by the power of the holy Ghost vsing the preching of Gods word the administration of the sacraments to this ende not as though it hath néed of those means for God is omnipotent but bicause so it pleaseth him to apply coÌ„form him self vnto vs by these ordinarie meanes to create nourish in vs y most precious gift of faith which is as it wer at hand to apprehend take hold of those gifts as it were a veâ—…ell to receiue Christ with al his riches to saluation Moreouer we receiue only imbrace for the word of God the doctrine contained in the bokes of the Prophets Apostls called by the name of the old new Testament For who can assure certifie vs of our saluatioÌ„ but they which without exception ar the gretest witnesses And as touching the authoritie of the doctors of ancient time general couÌ„cels before they be receiued without any examination first they shuld be compared with the scriptures then theÌ„selues with theÌ„selues for so much as the holy ghost is by no means contrarie to himself The which my Lords I think ye wil neuer take in hand if ye do giue vs this leaue that we may sée the matter before if we beleue that ye wil not do it But what Are we of the progenie of that wicked Cham which vncouered the priuities of his father Noe Do we think our selues to be better learned than so many gréek latine doctors Are we so wise in our own conceites that we think that we are the first which haue opened the truth Are we so arrogant as to condemne the whole world of error God forbid yea that be far from vs notwithstanding my Lords we trust you will graunt vs this that euery ancient councel euery doctor ought not to be receiued rashely for so much as there haue ben long ago many false prophets in the church of God as the Apostle in many places techeth vs SecoÌ„dly as touching those doctors which ar to be receiued seing al truth which may be found in theÌ„ necessarily ought to be drawn from the scripturs what sounder way shall we finde to profit in their writings than to examine all things by that touchstone namely by the welwayed resons coÌ„sidered testimonies of scripture by which we ought to interpret theÌ„ No maÌ„ truly can giue vnto them more thaÌ„ they wold giue vnto theÌ„selues And these are the very words of Hierom writing vpoÌ„ the Epist. of the Gala. The doctrine of the holy Ghost is that which is contained in the Canonical bokes of scripture against which to decree any thing by couÌ„cels is not lauful And S. Aug. writing to Fortunatê° saith we must not so much esteme of the disputations of meÌ„ although they be catholike of great authoritie as we must esteme of the Canonicall Scripture except it bee lawfull for vs sauing the reuerence due to those men to mislyke and reiect somewhat in their writings if it be founde that they haue iudged otherwise than the truth will beare which wee or any others by the grace of God do knowe This is myne opinion in other mens wrytings and such do I wishe the readers of my works
to be buried forgotteÌ„ but there shall be alwayes one or other of his seruaunts which shal know that which ought to be knoweÌ„ shal follow that which ought to be followed as we see it happened to Helias in time of the captiuitie of Babilon in Israell in the time of Christ his coÌ„ming when as there was scarsly left one Zacharias one Elizabeth one Ioseph one Uirgin Mary one Anna the Prophetesse which among so many corruptioÌ„s of the Scribes Phariseis Saduceis had the true vnderstanding of the Prophecies concerning the coÌ„ming of christ These interruptioÌ„s therfore lets which fall into the Church of God are as it were a certaine tempest cloude which God driueth away by the coÌ„ming of his Sonne that is to say of his word according to the dispensing of the secretes of his iudgementes mercies May we not condemne general councels God forbid For ye know that if we shall go about to reforme or ameÌ„d any thing by them ye shall chaunge and alter manye more things thaÌ„ we in the which not long ago ye trauelled Notwithstanding we require this thing at your hande that the worde of God may be as a touchstone that whatsoeuer is eyther spoken or done in the Churche maye be tried by the same If this thing séeme strauÌ„ge vnto you I pray you my Lordes consider that noble place of Augustine where he writeth to Maximinus Arrianus being in the seconde booke and fourth chapter saying Is there a more approued Councell than the firste Nicene Councel None I beleue VVhat was the councel of AriminuÌ„ It was reiected condemned and that iustly But whereof doth S. Augustine intreate in that place Surely of one of the principal articles of our faith so oftentimes concluded coÌ„firmed namely of ConsubstantiatioÌ„ of the SoÌ„ne of god Neuerthelesse S. Austine confesseth that he wil neither be tried by the couÌ„â—…el of Nice nor by the couÌ„cel of AriminuÌ„ but by the scriptures which he calleth indifferent witnesses for both partes But if here we will obiecte say that the scriptures are harde and obscure we must confesse with Saint Paule that the carnall man doth not vnderstanâ—…e the things that are of God and with the Apostle Peter that the scriptures haue not a priuate explication And if the obscurenesse of the Scriptures be such that they cannot manifest themselues vnto vs why doth not Christe sende vs to some other thing rather than to them when he saith Search the Scriptures Furthermore what did they which vsed onely the writings of the Apostles before there were any commentaries of the Doctors I remember my Lorde Cardinall that ye saide that the firme and vndoubted interpretation which was alwayes in the Church euery where and of all men receiued oughte to be imbraced But who will certifie vs of those thrée principall pointes Furthermore if we come to these wordes Alwayes and Of all men at what time shall we begin but onely at the Apostolicall Churche And who shall be counted the first but the Apostles theÌ„selues whose stories Luke hath so faithfully described and are also to be séene by their writings Therefore bicause all truth dependeth vpon God which hath made the Prophetes and Apostles to be interpreters of our saluation we alwayes come to this foundation of Scriptures And yet neuerthelesse we reiect not the iudgementes of Councels and of the Fathers so that they agrée with the Scriptures the which as S. Austine saythe are so tempered and placed by the holy Ghost that the same which in one place is spokeÌ„ obscurely in another place is more plainly vttered Notwithstanding here remayne certaine doubtes to be opened and expounded For there are many which thinke that the will of God as touching our saluation is not fully contained in the writings of the Apostles But I pray you consider with your selues if this be graunted what a way is made to all errors And truely by this way Sathan hath greatly broken into the Lordes vineyarde Neuerthelesse we doe not denie that God before Moyses time ordered and taught his Church by visions and reuelations and that the Apostles builded the Churches with their owne voyce before they had written any thing But why would God the number and wickednesse of men increacing haue this doctrine to be described which was preached and knowne to all men for this cause truly that he might preuent their subtill craftes which colour all their doings wyth the names of tradition of reuelation and of custome But if this doctrine be onely written in part what shall this remedie profite Ihon truely speaketh not thus of the Scriptures wheÌ„ he sayth These things are written that ye mighte beleeue that Iesus is Christ the Sonne of God and that in beleeuing ye might haue life the which no doubt should be false if there were any other doctrine necessarie to saluation In like manner the Apostle Paule expounding the vse of doctrine and in the person of Timothie instructing all the ministers of the Churche had not sayd that The Scriptures make the man of God that is to say the minister and euery faithfull man perfecte and fully giuen to all good woorkes if any thing oughte to be ioyned to the same Notwithstanding we doubte not but that there haue bene alwayes from time to time vnwritten traditions as touching the order and maner of doing But bycause manye of late dayes do abuse this worde Traditions we will shewe what Traditions oughte to be receyued The which shall be easily done if these two things be considered namely if the doctrines be conformable and fyt to edification For this is alwayes firme and certaine that the Apostles and true shepeherdes neuer appointed rites either dirictly or inderectly contrary to holesome doctrine or other things which might in any point or â—…ot draw men from the spirituall worship of god Therefore when this rule shall be obserued and kept it will be an easie matter to discerne true doctrine from traditions and true traditions from those that are false You also may remember how greatly Tertullian in his tractation of the Scriptures condemneth those which sayd that the Apostles lefte somewhat obscure not sufficiently expounded which appertained to our saluatioÌ„ I will say more namely that the same which the Apostles haue done here is not perpetual not as though they were not by al exception the greater witnesses but bicause they did beare somewhat with the infirmitie of the Iewes by the rule of charitie as in willng them to abstaine froÌ„ things offered to Idols from strangled and in that also which Paule did in Timothe in himself the which things at this day ought to haue no place but onely by a generall rule of indifferent things which of themselues are neither good nor euill in which things we ought to applye our selues to the infirmitie of our brethren These things also may be gathered of the rytes which agréed with their times as the
by the Churches of Fraunce WE belcue and confesse one God which is the only and simple spirituall essence eternall inuisible immutable infinite incomprehensible vnspeakable omnipotent onely wise good iust and mercifull 2 This onely God shewed himselfe to be such a one vnto men first both in the creation of his works and also in the conseruation gouerning of them secondly in his word that more euidently the which worde in the beginniing he reuealed vnto the fathers by certaine visions and oracles and afterward would haue it to be written in those bookes which we call the bookes of holy Scripture 3 All this holy Scripture is cōprehended in the Canonicall bookes of the olde and newe Testament the cataloge of the which bookes is this First the fiue bookes of Moses namely Genesis Exodus Leuiticus Numeri Deuteronomium then Iosue Iudges Ruth the two bookes of Samuel the two bookes of Kings the two bokes of Chronicles called Paraly pomenon the booke of Esdras Nehemias Esther Iob Psalmes Prouerbs of Salomon Ecclesiastes otherwise called the Preacher the booke of Cāticles otherwise called the Ballets of Salomon the Prophecie of Esaias Ieremias with the lamentations Ezechiel Daniel the twelue lesser Prophetes namely Oseas Ioel Amos Abdias Ionas Micheas Nahū Abacuc Sophonias Aggeus Zacharias Malachias the holy Gospell of Iesu Christ after Mathew after Marke after Luke and after Iohn The Actes of the Apostles Paules Epistle to the Romanes his two Epistles to the Corinthians his Epistle to the Galathians Ephesians Philippians Colossians his two Epistles to the Thessalonians both his Epistles to Timothie his Epistle to Titus to Philemon to the Hebrues Iames Epistle both the Epistles of Peter the thrée Epistles of Iohn the Epistle of Iude ▪ and the Apocalyps or Reuelation of Iohn 4 These bookes we confesse to be Canonicall that is to saye the Rule and stay of our faith the which we haue not onely by the common consent of the Church but also much more by the testimonie and inwarde perswasion of the holy ghost by the instinct and motion whereof we are taught to discerne them from other Ecclesiasticall bookes the which although they be profitable yet notwithstanding they are not such that we should ground any article of our faith vpon them 5 We beléeue that the worde comprehended in these bokes came from God alone from whome onely it hath his authoritie and not from men And séeing this is the summe of all truth contayning whatsoeuer is requisite for the worship of God and our saluation we saye that it is not méete neither for men nor yet for Angels to adde or detract any thing from the same word or to alter any thing in the same And herevpon it followeth that neither antiquitie nor customes nor multitude nor humane wisedome nor Judgements nor Edicts nor decrées nor Counsels nor Uisions nor Miracles ought to be compared or set against that worde of God but rather that all things oughte to be brought and examined according to the prescript rule therof Wherfore also those three Symbols or Creedes as the Apostles Crede the Nicene Crede and Athanasius Crede are allowed of vs bycause they are agreing to that worde of God. 6 This holie Scripture teacheth vs that in that singular and simple diuine essence there are three persons the Father the Sonne and the holye Ghost The Father is the first cause in order the originall of all things The Sonne is his wisedome and eternall word The holy Ghost is the vertue power and efficacie of them both The sonne was begotten of the Father before all worldes The holy Ghost procéeded from the Father and the Sonne frō euerlasting The which thrée persons are not confounded but distinct and yet for al that not separated but coessentiall coeternal and coequall togither To conclude in this mysterie we allow that which those foure ancient Councels did determine and do detest all those sectes and all others what soeuer cōdemned by those auncient holy Fathers namely by Athanasius Hilarius Cyrill Ambrose and others by the worde of God. 7 We beléeue that God the thrée persons working togither by his power wisdome incomprehensible goodnesse made all things that is to say not onely heauē and earth and all things in them contained but also inuisible spirites of which some fell to perpetuall destruction and other some abode still in their obedience The first as they are by their owne wickednesse depraued so are they perpetuall enimies of all goodnesse and therefore of the whole Churche But the other beyng preserued by the méere grace of God are Ministers of his glorye and appoynted for the saluation of the elect 8 We beléeue that God did not onely create all things but also ruleth and gouerneth them and disposeth also and ordereth at his pleasure whatsoeuer is in the worlde Notwithstanding we deme him to be the author of euill or of those things that are done amisse in anye wyse to deserue blame seing that his will is the chiefe and moste certayne marke and rule of righteousnesse and iustice For he hath rather admirable than speakeable reasons by which he so vseth all Diuels and sinfull men as Instrumentes that whatsoeuer they wickedly do the same as he did iustlye ordaine so also he tourneth it to good Therefore when wee confesse that nothing is done without his prouidence and ordynaunce wée do humblye adore the secrete mysteries that are hydden from vs neither doe we curiously inquire and séeke after those things which are aboue our capacitie But doe rather apply that to our vse and profite which the Scripture teacheth for oure quietnesse and tranquilitie Namely that God to whome all things are subiecte doth with fartherly carefulnesse watche for vs in so muche that not one heare of our heade shall fall away without his wil. And as for Sathan and all oure enimyes he hath them in such holde and bonds that except they haue power giuē vnto them from him they can do nothing at all vnto vs. 9 We beléeue that man being created pure and perfecte and according to the Image of God fell throughe his owne faulte from the grace which he had receyued and therefore caste him selfe from God the welspring of all rightcousnesse and goodnesse in so muche that his nature is altogether corrupted and his heart defiled whereby he hath loste all his former integritie without exception For althoughe he hath some discretion of good and euill notwithstanding we affirme that whatsoeuer light he hath in him the same is tourned into darkenesse when he seeketh after God in so muche that no maner of way he can come vnto him by his owne vnderstanding reason Moreouer although he hath a wil by which he is named to doe this or that notwithstanding seing that the same is captiued made subiect vnto sin it hath no libertie at all to will or desire that which is good but onely that which it receiueth by the grace
loke for imposition of handes of the Phariseys that he might execute that office which God had committed vnto him And when he woulde confirme his Apostleship he speaketh not onely of the Myracles whiche he had done but also of the fruites of his preaching The which also we may say of so many kingdomes and prouinces which haue receiued the Gospell by our preaching notwithstanding so many lettes and impedimentes to hinder the same and we thinke that there cannot be required of vs a more firme confirmation of oure Ministerie seyng the vertue and power of God is manifest in vs the which neither bondes neither imprisonment neither fire neither banishments nor death could let Albeit sayth Espensius bring ye me one onely example done a thousand fiue hundred yeare agone like vnto yours Al things sayth Beza that haue happened are not put down in histories but howsoeuer the matter be it doth not folow that this our example is not manifest inough and set forth of God in his due time who went not about to giue a new Gospell but ment to renewe that olde Gospell which was exquisitly written by the Apostles and sufficiently confirmed by Miracles And so by a certain vnwonted and singular meane or way he caused that bright light to shine But concerning Traditions what foolishe madnesse is it to make them either equall with the Scripture or else more certaine than the same bicause of the diuersitie of interpretations For what shall be the staye and foundation of oure faith if we stande in vncertaine opinions But what so euer men do this notwithstanding is most certainely to be imbraced That truth shall be most firme and constant although for a time it seme neuer so obscure and although heretikes do abuse it yet neuerthelesse ought we alwayes to leane to the same Also touching the place of Tertullian which Xainctius willeth me so diligentlye to consider I haue so certainely considered the same as I am sure he hath falsely cited Chrisostome in whom that shal neuer be founde which he hath falsely fayned We will not denie but that Tertullian was deceyued in certayne places and yet notwithstanding the place cited beyng rightly vnderstoode and the ende thereof considered it shall be verie easie to be expounded For it was his purpose to declare that we muste not dispute in vayne against heretikes but as the Apostle Paule sayth they beyng once or twice reprehended must be reiected But shewe vnto vs with what Heretikes he had to doe surely euen with those whiche being conuicted by the worde of God obstinately thrust in certaine testimonyes of scripture transformed to maintaine their errors Against these men Tertullian bringeth in the traditions of the Churche the whiche he sheweth ought to be of greater waight than the new deuises of many men First of al therfore it is méete that we should be conuinced by the word of God that we may be brought from error For if we should simply leane vnto traditions which are neither Apostolical nor agréeing to their doctrine we should set open a way to a thousand deceites and at length peruert and ouerthrow the certaintie of the Scripture And why dothe Tertullian cast the heretikes in the â—…éeth saying that They contrary to Scripture doe beleeue without Scripture but onely to teache them that they must leane and cleaue to the certaine truth of the Scriptures and by them conuince errors But if the traditions and ceremonies which are at this daye obiected vnto vs of our aduersaries were Apostolicall and alwayes vsed of the Churche we might otherwise thinke and determine but seyng we can shew their beginnings it followeth that they are not come from the Apostles And truely Tertullian dothe greatly reprehende them which thought that all things whiche appertained to saluation were not put downe to vs by the Apostles Therfore when truth comes in question we must haue recourse to the Apostles whom Christe hath sent to teache the Churche But how shall we agrée of the Apostles doctrine but by their writings For therefore were they called of God to that office that they might plainely teache and instructe vs in all things that appertained to our saluation After the same maner also the place of Chrisostome may be explaned in the which we haue these words Christ lefte nothing to the Apostle in writing did he therefore forbyd them to leaue anye thing in writing No truely But he dyd rather illuminate them by his holy spirit to the ende his doctrine being put in writing mighte abide for euer Howbeit the Apostles taughte certayne things which they haue not written We denie it not But we say that those things whiche they haue not written doe not appertaine to oure saluation For those things whiche mighte appertayne to certaine rytes profitable for that time and to the order and gouernement of the Churche they haue shewed and declared by woorde of mouthe But bycause those things are of suche condition that they maye be diuersely altered accordyng to the circumstaunces of the place tyme and persons therefore they neither oughte nor can bynde the consciences of men And as concerning these wordes Not begotten Consubstantiall Trinitie and suche like althoughe they be not to be founde so expressely in the Scripture yet notwythstanding their sense effect and meaning is plentifully to be founde therein Wherevpon afterwards to auoyde the subtil â—…lightes of heretikes these and such like wordes were founde out and receiued of the ancient fathers Thus Beza answered to those obiections that white Monke 〈◊〉 in the meane time crying out against him interrupting him and still inculcating this thing that neither the virginitie of the virgin Marie nor the baptizing of infantes coulde be proued by testimonies of Scripâ—…ure And thus crying and exclaming still after the manner of scholes he was verie troublesome to the whole assembly At the last after this confused disputation to and fro the Cardinall of Loraine perceiuing the inciuâ—…litie of his fellowes as it may seeme least they should be reprehended of the Quéene he himselfe ended this controuersie as though the question had ben sufficiently handled Upon which silence the Sorbonistes afterwards persuaded them selues to haue gotten the victorie Then the Cardinall began to speake concerning the Lordes Supper protesting in the name of al the Prelates that they woulde procéede no further vntill that question were fully determined and answered both for that it was the principall pointe of all controuersies and also bycause the Ministers hadde so playnely declared their opinion and iudgement concerning the same in that their first OratioÌ„ that the rumoure thereof is gone thoroughout the whole Realme Therefore he demaunded of the Ministers whether they woulde receiue and imbrace the Augustane Confession And the Ministers on the contrarie part demaunded if they also would receiue the same The Cardinal faring as though he woulde answere to this demaunde began to bring for the the iudgement of certaine Ministers of