theyr Masse but we doo comprehende vnder this woorde Gospell not onelie all the newe Testament but also all that which hath bene prophecied to come or promised in the old Testament touching Iesus Christe For as we haue saide the Gospell is the onelie meane by the which GOD from the beginning of the worlde hath alwaies saued his electe and therfore began to declare it in the beginning of the worlde to Adam as Moises declareth and afterwarde it was declared and preached manifestlie plainelie by Iesus Christ himselfe in his owne person by his Apostels We call Gospell that happy tidinges which GOD by his onelie grace and mercie hath declared to his Church from the beginning of the worlde that is to saye whosoeuer beleeueth in Iesus Christ shalbe saued 27 Hovv it is to be vnderstande that vve haue spoken of the auctoritie of the vvoorde vvritten and if it be necessarie to translate it into all languages THirdly when wee saye that the Gospell so written and regystred as God hath geuen it vs is the onely ordinary meane with the whiche the spirite of God is serued to saue man by reason whereof this word is called the word of lyfe and of reconciliation Wee doe not rest nor stay vpon syllables neyther vpon paper and ynke neyther vppon a Gospell hanged about ones necke or read spoken or pronounced onelye as these Charmers doe their charmes neyther a Booke finely carued and gylte or worshipped by sensing and other fyne inuentions but exclude all fantasticall inuentions whiche euer haue serued the Deuyll and vnderstande that to bee the Gospell which is well and trulye preached and expounded so that the substaunce thereof bee well vnderstande by the people and to laye it vp in their hartes where it maye bryng foorth the fruite of true repentaunce by fayth as Saynte Paule and Saynte Peter haue expresselye declared Also Iesus Christ dyd not say to his Apostels goe reade the Gospell in an vnknowen toung and woorshyp the booke wherein it is wrytten but hee sayde goe and preache the Gospell to all Creatures But howe shall they beleeue wythout vnderstandyng For fayth commeth by hearyng as sayth Saynte Paule And howe shall they vnderstande that which is soong or reade in an vnknowen toung or not syncerelye and trulye expounded Howe also shall those bee confyrmed in the holye and true doctrine and comforted in all theyr temptations and aduertised to knowe the false doctrine from the pure exposition of the Christian religion but in meditation and readyng of the woorde of God nyghte and daye as sayeth the Prophet Dauid and conferryng together diligentlye the sextes of the holye Scripture And so hath it beene alwayes vsed in the Churche vntyll the Deuyll by the iuste punyshement of God dyd put awaye thys lyghte to brynge in hys darckenes before it was perceyued Sayncte Peter is wytnes wryttyng to all the faythfull when he prayseth them for the dilligence whiche they tooke to Reade and vnderstande the Prophet rightlie For he knewe when the Lorde had sayde to him feede my shéepe was to be vnderstande of the preachinge of the woorde of lyfe As Saint Paule expounded it and practised it Yet notwithstanding wee doo not saye that euerie one ought to be a Doctour and expositour of the holye Scrypture For this office appertayneth to those which bee called and ordayned lawfullye to doo it in the Churche But wee speake of readynge the Scrypture to be confyrmed in that which hath bene expounded and to reiect the false Doctrine of false Pastours and Teachers And we deny that the reading of the holie Scripture and the preachinge of the same for the which the Doctors and Pastours be ordayned in the Church and not to Sacrifice a newe Iesus Christe or to bring in a straunge Language among the common people maketh heretikes But on the contrarie there is none other meane or way in the worlde to driue awaye all heresies And whosoeuer taketh awaye or letteth the readyng of the Scripture taketh awaye incontinent the onelie meanes of consolation and the saluation of the poore people 28. Hovv the holy Ghost is serued vvith the exteriour preachyng of the Gospel to create faith in the hartes of the elect ▪ and to harden the reprobate FOurthly we saye that as this exteryour preaching of the Gospell is a sauour or odour of death to the Rebels whych harden them selues lyke wyse is it the sauour or odour of lyfe to the children of God not that thys force and vertue to saue is in the noyse or sounde of the woorde or that it commeth from the power of him whiche Preacheth but because the holie Ghoste of whose office we speake is serued with this externall Preachinge as with a trunke or conduite which entreth and pearseth vnto the verie depthe of the spirite as sayth the Apostle for to make by his onelie grace and goodnesse the vnderstanding of the Children of God capable and meete to conceyue and vnderstande this highe mysterie of their Saluation by Iesus Christe Moreouer to reforme and renew their iudgementes whereby they maye approue that to bée the sapience and wisedome of GOD whiche our sense and reason estéemeth to bée follie Moreouer to correcte and chaunge their wyll so that with an ardent affection they maye embrace and appropriate to them selues the remedie which is geuen them and shewed foorth in Iesus Christe against dispaire into the which without the same they shoulde fall perforce headlong through the preaching of the law Nowe yee maye see how the holye Ghos by the preaching of the Gospell healeth the wounde whyche the preaching of the lawe hath discouered and layd open Here ye may see how the preaching of the Gospell createth in vs the gift of fayth whiche commeth incontinent and apprehendeth in Iesus Christ al that is necessarye to saluation as hath bene shewed heretofore 26. Another fruite of the preaching of the lavv after the preaching of the gospell beginneth to vvorke NOwe among the benefytes of Iesus Christe dwellyng in vs as it hath beene declared this is not the least to create in vs a pure harte to knowe to wyll and to doo that which is of God that is to say to take pleasure and to studye to serue God in steede where wee were before slaues of synne enemyes of God and coulde not onelye thynke anye good By this meanes the preaching of the lawe beginneth to chaunge the effect in vs after that our disposition is chaunged in suche wyse that in steede where it made vs afrayde it comforteth vs in steede where it shewed vs our condemnation readye prepared it serueth vs nowe for a guyde to shewe vs the good workes into the which wee be prepared to walke in them In steede that it was a yoke vnpleasaunte and importable nowe it is
not written but halfe or a part what assuraunce had there bene in their doctrine And as S. Augustine speaking of the Traditions whiche they call Apostolikes If Iesus Christ had kept backe any thing from vs who coulde saye it is this or that Or if any should say it how could he proue it we conclude then that it is open and manifest blasphemye against the auctoritie of Iesus Christ the onely espouse Lord maister and head of the Churche against the Prophetes and Apostles against the worde of God and all the Auncient and faythfull Doctours Briefe it is to reuerse and ouerturne the foundation of the Churche to estéeme and thinke that it were lawfull to men whatsoeuer they were to put to or take from that doctrine contayned in the holie scripture But here ye maye sée what hath caused oftentimes y â— faithfull to assemble and come together First to maintaine the pure syncere doctrine contained in the holy scripture against the heretikes which would corrupt it Also to render and geue an open testimonye of the healthfull doctrine of saluation preached and written by the Apostles Farre was it from them to assemble or congregate to adde to it any thing in condemning it as vnperfect Brieflye they dyd not assemble to stablishe and confirme the scriptures the which be grounded and stablished vpon the eternall trueth of God and shal continue for euer but for to confirme them selues by the scriptures against Satan and his adherentes So then we beléeue the holy church not as the foundation of the Scriptures but grounded vpon the doctrine of y â— scriptures which be pure and the onelye trueth so that for this cause the Church is called by S. Paul and with good right the pyller and stay of the trueth And consequeÌ„tly we estéeme that assembly for a false church which swarueth from this fouÌ„dation and for a whoorishe Churche that which heareth the voyce of a straunger not being content with y â— voyce of her spouse Secondlie the faythfull be gathered together for to appoynt and set orders in the church aâ— it is to be séen in the Actes of the auncient counsel For of necessitie al things must be done in the Church of God by good order as S. Paule sayde But this may not be but when necessities do happen But of this let vs mark well the poyntes which folow 18 The fyrst poynt to consider the case well when or at what tyme they should set vp politike lawes in the Church FIrst there ought to be put great difference betwene the doctrine of saluation and those things which they establish onely for to kéepe the ciuill order required in the church For the doctrine vnder the which also we doo comprehende the Sacraments do teach the conscience dependeth not vpon man who is bounde to mayntaine it vnder paine of damnation without chauÌ„ging putting to or dyminishing any thing in no manner of wise as we haue declared heretofore but the canonicall ordinaunces concerning the manner of doing is all exterior and outwardlye according to the cyrcumstances of places tymes and persons by reason whereof they can neyther be perpetuall nor vniuersall without exception For such order and fashion maye be holden in one place which can nor maye in no wyse bee vsed in another place Such thing also is good in one place or in one time which shoulde be vnprofitable or domageable in another And for this cause there is often tymes contrariety among y e Canons as it was néedefull to haue respect to those which were expedient For as much then as such ordinaunces be mutable and made by man it followeth that they concerne not the conscience but in cases of slaunder and dysorder which shoulde bee a let or stoppe of the purpose for the whiche they were set vp that is to saye the edification and quietnes of the Church as for example It was agreed vpon in Ierusalem by the Counsell where the Apostles were that the onelye grace of God iustifieth vs by faith against those which woulde ioyne the Ceremonies of the lawe with the Sacrifices of Iesus Christe And moreouer fornication is forbidden Beholde a doctrine which was not newly set vp by the authoritie of the Counsell but with good ryght approued by this assemble For as much as it is the true doctrine reuealed to the worlde from the begynning and confyrmed by all the preachynges and writinges of the Prophetes Finally it is ordained that the Gentiles shoulde abstayne from eating the Sacrifices of Idolles from bloud and beastes that bée suffocate or strangled I saye that this is an ordynaunce dystiucte from the other going before the whiche partayneth not to the conscience nor to saluation simplye but onelye to the exterior and outwarde lyfe for to attayne an ende more excellent and perfecte that is to saye that the doctrine of saluation myght take place among the Iewes For if it had béene otherwyse the Apostles had béene contrary to them selues For in the begynning they agréede and stayed vpon this that grace onely iustifieth by fayth without the woorkes of the lawe and also they had béene contrarye to the doctrine of Iesus Christ which wytnesseth and sayth that which entreth into the mouth defileth not the man and Saint Paule which was in this Counsel should be contrary to him selfe For shortly after he wrote that the kingdome of God was not in meate nor drinke and that one mighte eate of al things without making any difficultie for conscience sake Such prohibitions be diueâ—lishe doctrines except they be vsed at lybertie to the edification of their neyghbours For auoyding slaunder let those then which wyll not vnderstande this dyfference declare to vs wherefore they haue abolished the Apostolycall ordinaunce or whether they haue greater power theÌ„ the Apostles or else whether they wyll geue place to the trueth of God and studye with vs to sée that whiche maye serue to the glorie of God in stéede to serue their owne auarice and ambition in abusing falsely the title and authority of the Church 19 The seconde poynt which is to be considered in the ecclesiasticall ordinaunces THE seconde poynt for asmuch as such ordinaunces and statutes be made to encrease the doctrine of y e Gospell let them be established and set vp in such wyse that not onelie there be no abuse or kinde of superstition but also y e man which of his nature is prompt ready to turne the best thinges in the world into abuse should not so easely abuse them And this must néeds be grauÌ„ted that for lacke of takinge good héede in the begynning to this poynt hath bene the verie meanes to serue Satans turne for to abolyshe and destroye the true seruice of God in his Churche so that if néede were we coulde she we before â—he eyes of all men from tyme to time and point to point from what originall beginning Idolatry
dyd spring and proceeded which at this daye they call Gods seruice and howe they haue degenerated from degrée to degrée by the negligence of the Bishops and especially by the faulte of those which haue bene to quicke to bring thinges into the Church without hauing respect to those thinges which after dyd come to passe 20 The thyrde consideration that ought to be had in ecclesiasticall ordinaunces THe thyrde poynte for as muche as men bee so prompte and readye to loue their own inuentions and to turns the true Religion into superstition and also the time of the shadowes of the law is passed and that God nowe wyll bee serued in spirite and trueth and not in outwarde ceremonies Therefore aboue all thinges special regard must be had that nothing bee brought into the Churche but that which is profitable and also verye meete and necessarie Wherefore concernyng this poynt wee doo content our selues with that state which we know was ordained and vsed in the Churche in the tyme of the Apostles and accept that for the moste pure and most holy state although of a long tyme many traditions haue bene attributed to the Apostles which they neuer thought â–ª as Saynt Augustine well knew and confessed But certainely the purest simplicitie is the best and the more Iesus Christ is plainly and simply declared the more it is agreeable to his worde So on the contrary these other religions whiche feede the worlde with outwarde shewes and tryfles and in deede if the Church of God had neede of so manye Ceremonies wherefore haue they then abolished those of Moses law consydering that they were instituted and commaunded by the mouth of God doo they thinke it lawfull to make newe ceremonies and sacramentes according to their owne desyre for to shadow and hide Iesus Christ from vs againe Such ceremonies then ought to bée abolyshed as not only vnprofitable but also coÌ„demned being directly against y â— institution of Iesus Christe and him selfe witnesseth And S. Paule lykewise after him and to be shorte it is at this daye most euidentlye perceyued séene in the poore blinde and miserable state wherin y â— most part of christendome is now led Wherefore Saint Augustine complayned of his tyme Which woulde haue spoke otherwyse if he had séene those thinges whiche were brought in afterwardes yea and without any authority of the Churche and such as séemed good to them selues But what shall then be sayde of those which be dyrectlye forged and inuented against God And neuertheles all passeth vnder the name of the Church as though the Church abolished or put awaye the worde of God or all those which call themselues the Church were truely so in déede If they wyll not beleeue vs in thys poynte without further declaration let them geue vs the bearing and we wyll declare it to them truly or else let vs dye for it 21 VVhat is to be aunswered to those which alledge councels against vs. BEholde brefely the verie ende and marke whereunto the Councelles ought to haue regarde But to conclude this matter wee doo not reiecte the Councels but take occasion by this meanes to declare howe great enemies they be to the Counsell which brag and vaunt them selues most of the counsels Wee do not entende to establish the authoritie of Counsels in suche wyse that our faith be grounded therupon For S. Paule declareth that he woulde not enterprise this preheminence which appertaineth to the only Lord and maister of the church Iesus Christ but first we must consyder what Counsels they alledge Howe they haue bene conuocated and assembled In what tyme in what place and who were the Iudges To what ende and purpose But principally the doctrine must be considered whether it be conformable to the woorde of God and as it was heretofore in the Apostles time by the doctrine of Saint Paule as S. Luke doth wytnes and as Saint Paule him selfe ordayned In fyne we holde and agrée with the testimonye of the Church so that it accordeth with the word of God that it be the true church and none otherwise And as I haue ofteÌ„ sayde so farre is it from vs to reiect the auncient counsels that on the contrarie if wee had none other defence for our selues we hope to declare before GOD the world that there is no more greater and open enemyes to the Counsels then those whiche make the poore iâ—nâ—rants to beleeue that they be the pillers of Christendome and for this cause do ma 〈…〉 and kéepe the world in ignorancâ— and â—â—yndnes 〈…〉 22. Of particular Counsels as of nations oâ— prouinces THat which we haue said hethertâ— of general or vniuersal counsels ought also to bee vnderstande of particulars as of one or many churches when necessitie requireth to maintaine the doctrine of saluation with one common consent and testimony against the heretikes and to prouide for the preseruation and state of the ecclesiasticall ordinaunces and discipline as we may sée of those which were ordained in the primatiue Church concerning the prouinciall synodes and counsels 23 How many sortes of speciall gouernours there be in the church HAuing finished the poynt of y â— autoritie of the body of the Churche it resteth to see what is the duty authority of y e principall meÌ„bers therof the which I thinke may be very wel deuided into .4 kindes the one hath charge to teach the other to distribute the ecclesiastical goodes the other to gouerne the spyrituall affayres which is the ecclesiasticall ordinaunces and disciplyne the other to haue respecte as well to the publyke affayres of this lyfe as generallye to mayntaine the tranquillitie of the whole Churche with the power of the sword But those which haue separated themselues being called the Church or the cleargye from those which be called lay people as though they were not members of the Churche yea from the most noble haue greatly erred consydering that Kings in the scripture are called the annointed of the Lorde as are all the faithfull and S. Peter dyd vnderstande by this worde clergie which is as much to say a porcion or heritage all the whole Chuch of God 24 The offyce of Apostles Euangelistes â–ª and Prophets in the primatiue Church COncernyng â—oose whiche had the offyce of publyke teachyng in the Church we fynde in the scripture but fyue degrees Which are Apostles Euangelistes Prophetes Pastors and Doctors which are all sometimes generally called Byshops that is to saye watchmeÌ„ or ouerseers somtime Deacons that is to say ministers somtime Presbiter that is to say Senator or Elder Nowe concerning the three fyrst of these degrées we are certainely perswaded that they serued onelye at the begynning when the Lorde establyshed the kyngdome of the newe allyaunce or couenaunt throughout the worlde For the Apostles were ordayned immediatelye from Iesus Christe with equall charge among them but yet as principall conductors of the whole
buylding not beyng restrayned to any certayne Church or place as they haue dreamed of Saint Peter who by this meanes they haue made bishop in stéede of Apostle But being sent to preach thorowe out y ◠worlde according as the spirit of the Lord conducted lead them as the historie of the Actes of the Apostles declared And not as these falle legendes full not onely of folyes and lyes but also of blasphemies wherwith Sathan hath stuffed and fylled the church the Euangelystes were as coadiutors of the Apostles whome they followed as we sée of Sylas of Timothe and of S. Luke and others which ordinarelye accompanyed Saint Paule and were sent foorth and appointed by him as the necessity of the churches dyd requyre The Prophetes were restrained more to certaine places who had syngular giftes for to expound the secreetes of the scriptures and sometymes they had the gyfte to vnderstande and reueale thinges to come for to approue and confyrme by those myracles the doctrine of the Apostles in these first beginnings of the Church Then remaineth nowe to declare of the pastors and doctours whose office is necessarie and perpetuall in the Church of God in such measure as it pleaseth God We shall speake of those here particularly 15 Of the offyce of pastours and doctours THe charge and offyce of those in generall and namelie of pastors is to be diligent take he de to their doctrine vnder the which also we comprehend the sacraments to praier vnder the which also we vnderstand the blessing of mariages of the faithfull accordyng to the auncient custome of the Church although often tymes the deacons haue supplied that office of the administration of the sacramentes and also that which concerneth mariages al the which things Iesus Christe dyd vnderstande by byndinge and lowsynge shutting and opening and by the keyes of the kingdome of heauen which is a matter verye euyll vnderstoode as yet much worse practised For asmuch then as Heauen is proposed and set open to vs as a perpetuall dwellyng place and there is none other waye to go nor other gate to enter in then Iesus Christe And for so muche as the onelye meanes to haue Iesus Christe is fayth the which is created and preserued in vs by the holy Ghost thorow the preaching of the Gospell and the Sacramentes as it hath bene sayde heretofore Behold then wherfore it is sayd that the pastours or doctours to whome this worde and administration of sacramentes is committed haue the keye of the kingdome of heauen Because that by theyr preachings the worlde may be brought to eternall life hauing in their mouthes the word of reconciliation and trueth Moreouer because that our sinnes hold vs bound And the preaching of the Gospell annexed with the Sacramentes declareth to vs the delyuerance from sinne from death and from the deuyll For this cause it is sayde that the Ministers haue power to loose and to bynde with the authoritye of God But here must be noted the poynts that foloweth 26 The difference betweene Pastors and Doctours THe fyrst dyfference betwéene Pastours and doctours consysteth in this that the doctours ought to expounde the scriptures symplie truly ▪ for to haue the true vnderstanding and sence and also to examine the Cathacuminie that is to saye those which be yet learning the principles of Christian religion As Origen dyd in the Church of Alexandria But the pastors office extendeth yet further which is to minister true doctrine by preaching for the necessitye of the Church to teach to reproue to comfort and exhort accordyng as is requisite publikely and particularly making common prayers and also watchinge daye and nyght ouer theyr flocke whiche they be charged with to feede publykely◠and particularlye with the worde of lyfe 27 The pastours and doctours bee but instrumentes by the which God conducteth the ministerie of his worde THe second is that neither of them dyrectly doo eyther bynde or lose nor open nor shut the kingdome of heauen for it appertaineth to god only which hath made our harts to chaūge them and to drawe them it is hée onelye that geueth remission of sinnes ▪ to saue and dampne bodye and soule But for as muche as hée is serued with men to declare his worde and mynister his Sacramentes who be as troonckes or conduites thorow whom he destilleth and powreth his grace into the hartes of his electe so it appeareth that this is the cause that so excellent tyttles and testymonies haue bene attrybuted to the faithfull ministers of the Gospell Christe him selfe sayth He that despiseth you despiseth me hauing respect to him that worketh in them and by them As for the ministers being considered a parte by them selues it must come to this which Saint Paule sayde he that planteth he that watereth is nothing but God which geueth the encrease ther must also be a respect that the Ministers of God ve not despised and on the contrary not to extol them into Gods place nor set them in his steede as men do often times Yea euen those which be nothynge lesse then the Ministers of God how shall we do then Let vs follow S. Paule who in speaking of Pastors and doctors saide let euery one so estéeme of vs as the ministers of Iesus Christ and distributers of the secretes of God 28 The marckes and tokens of false doctours and pastours THe thyrde poynte lyeth in thys which S. Paule ioyneth in y ◠same text the whiche is required also on the Ministers parte that euerie of them be found faithfull Now we accoumpt not them for faithfull and so by consequent worthye of the honour due to the ministers nor yet to be accepted as ministers which haue not receyued y e office and charge of the Lord that is to say those which haue bene thruste in without consent as is appoynted by the Church And namely when the Lord geueth this grace in the worlde that there is a Churche erected excepte God doth stur vp some one or two extraordinaryly as he hath alwayes done when it séemeth good to him For howe shall they preache sayth Saynt Paule if they bée not sente And to saye trueth what earthly Prince is there that woulde allowe those thinges within his Realme which bee done without his commaundement Wherefore we doo exhort all faithfull to take dillygent heede and beware of those whiche contempne the ordynarie meanes of a lawfull and godly election which importeth a true and free examination of manners learning and doctrine without ambition or wicked meanes whensoeuer it shal please God to erect his order in any place of the world For when this order by gods iust iudgemēt cānot be kept it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church Also all extraordinarie vocations ought to be suspected and
Christe they worshippe a Iesus Christe which they haue made and forged For concerning his personne although they saye well that be is verie God and verie man yet neuerthelesse when they geue him an inuysible bodye a body which can not bee touched which holdeth or occupyeth no place doo they not spoyle him of his humanitie And when they saye hee maye be in many places at once is it not to bring his body to be infinite and consequently to turne his humanitie into diuinite 3 The papistes doctrine maketh the oblation of Iesus Christe of none effecte ANd concerning his offyce it consysteth in this that he is onelye King and gouernour vniuersally The onely Prophet and declarer of the wyl of his father and the only eternal sacrificator or hie priest y e which priesthood lyeth in two poyntes that is to saye in the oblation whiche hée hath made once in his owne person for to sanctifye the Church for euer in the intercession towarde God his Father the which continueth to this daye and shall do I conclude then that the doctryne of the Pope wypeth away all this Nowe for the begynning of the fyrste point of priesthood if it be so that Christe must bee offered vp by the Priest euerie daye for the quicke and for the deade is not that as muche to saye as that the oblation whiche hée hath made him selfe once for all in his owne personne is not sufficient Moreouer if the death and passion of Iesus Christe bee sufficient to saluation and if he be the true Iesus that is to saye true and onelye sauiour howe then shall that be true which they saye that there is but the faulte or offence pardoned and concerninge the payne that it is onelye chaunged from eternall into temporall in suche sorte that we must paye it in this worlde or in another But if this bée false as it is most false what grounde haue they then to buylde theyr meryte and satisfaction towardes God their Purgatorie and indulgences and such lyke Item if man ought to satisfye and paye of his owne for the payne due for his offences the which can not bée done without the merytes and suffrages of other by reason whereof hée must bée in the fyre of Purgatorye vntyll some other haue payed for him and in his name From whence then commeth the merites of Saintes which the Pope selleth to vs and howe can they dyscharge other whiche cease not to augment theyr owne debte daylye And what notarie hath made or written any such couenaunt or contractes Beholde many of the auncient doctours condemned this opinion as S. Cyprian against Dimetrian in the fyrst Traycte Saynt Therome vppon the syxthe Chapter of the Epistle of Saynte Paule to the Galathes Saynt Chrysostome in the Sermon of Lazarus yea namely Saynt Gregorye in the fowrthe Booke of hys Dialoges nine and thyrtie Chapter leaueth not to be purged in Purgatory the least offence Item if they must yet go to purgatorie wherefore serueth their confeffion and absolution Item if Iesus Christe be the Lambe which only taketh away all the sinnes of the world when did be resigne this office to holy water and an infinite number of such other toyes 4 The Papistes abolyâ—heth the true intercession of Iesus Christ ANd concerning the other poynt of this priesthood of Iesus Christe y â— is to say the intercession towards God his Father although y â— papistes put Iesus Christ alwayes before as y â— principall and without whome they can no thing do as they saye â–ª neuertheles is he not spoyled by them of his honour when they be not contented with him onelye And in stead to go directly to him which â—yddeth vs come to him so louynglye they runne to others yea whiche often tymes bee rather in hell then in Heauen as if there were some creature in Heauen or in earth whiche might beare vs more affection or that were more redyer to heare vs or who might be more acceptable to the Father then the onelye sonne of God It is he only which gaue him selfe to death for vs whiche is with vs continuallye dooth as it were desire vs by his holy word to assure our selues of his loue and to prepare vs to him as to the onelye waye to go ryght to the father But there is yet a worse which is y t they wyll make Iesus Christe subiect to his mother In crying out with a lowde and hie voyce Roga patrem iube natum that is to say pray the Father commauÌ„d thy sonne and iure matris impera that is to saye commaunde as a mother And in briefe there is scant one tytle geuen to Iesus Christ nor prophesy of him which they doo not attrybute to her calling her Quéene of Heauen porter of Paradise theyr lyfe theyr swéetnesse treasourer of grace y e refuge and aduocate of sinners in dishonouring him all that they maye and also making the poore people to vnderstand that they honour her contrary to all the worde of God and to the wrytynges of the most auncient Doctours wytnesse that which Epiphanius wrote against the heretikes which they call Colliridians Saint Chrisostome in the Homelie of the Samaritane S Augustine in the last Chapter of the true Relygion Saynt Ambrose vppon the fyrst Chapter of the Epistle to the Romaines 5 The Papists doth not acknowledge Iesus Christ to be the perfect declarer of the wyll of God neyther the holy Scriptures to bee a suffycient doctrine of saluation COncerning his office of a prophet that is to say declarer of y e wyll of God what man is there of an vpright iudgement whiche they can make beléeue y e Iesus Christ neyther by his owne mouth nor by his apostles dyd not suffycientlye declare all that whiche is requisyte to the Saluation of man For them selues hath wrytten the contrarie And if the Scriptures be suffycient from whence commeth this infynite number of humayne tradycions and commaundementes imposed to the poore consciences as necessarye to saluation not onelye aboue but contrarye to the Scriptures For concernynge the auâ—thorytie of Counselles it hath beene suffycyentlye declared howe farre it extendeth And put the case it were that thynge whiche they doo saye how proue they that the Counsels were led and conducted by the spyrite of God â–ª the whiche be dyrectlye contrarye to the Prophets and Apostles and other counsels before For example the mariage is approued in all degrées of ministers in the church aswell by the expresse Scriptures as we haue shewed as by the fyrst Counsell of Nicene from whence commeth then the forbyddinge of maryage but of the Diuell as wytnesseth Saynte Paule Item the falsehood of the Pope of Rome whiche desyring to haue and vsurpe the iurisdiction ouer Affrica is reuealed and condempned in a Counsell of Carthage Sainte Augustine being present â–ª and was concluded that none should appeale from Affrica to Rome froÌ„ whence then commeth the authority of the
and Princes euen by the meanes of his Cardinalles who of good ryght he calleth his Creatures And neuerthelesse of suche greâ— force is the Trueth that in the yeare â— â–ª â—8 the principall among them yea naâ—â—ly the same which at thys tyme or of late was Pope and called Paule the fowrth â–ª declareth fréely to Pope Paule the thyrde that to bée a Byshoppe and Cardynall were thinges vtterlye not to be suffered The booke is imprinted and open to be séene What lacketh it then that they bée not iudged by theyr owne mouthes I leaue out to speake of theyr Buggeryes Auarices Symonies Treasons poysoninges and other Cardynall vertues vsed of many among them which all the world styncketh with the sight and knowledge therof To speake of their estate although they were the moste honest men in the worlde yet I saye â–ª they haue no approuation nor iust tytle neither in the scripture or in Counsell neyther Decrée or auncient Doctor although they set them selues aboue the Metropolytanes Byshops But truely I agrée with them in one thing that is to say that their vniuersall heade whiche Saynt Gregory calleth Antichriste cannot better be chosen then of such an honest company But of one thing I muche maruayle that so many great men of so noble and auncient houses yea euen Princes haue thorowe thys curssed sonne of perdition béene so bewytched deceyued and poysoned to make them Mynisters of his crueltyes that they haue no more regarde to the dygnitie of theyr auncestours nor the building and restoring of the poore Christian Church and the authority of kings ruinated and ouerthrowen by the false perswasions of this wycked beast But to be so contamynated with such fylthynes to maintaine that which they sée and knowe in theyr owne consciences â—owe euyll it is Beholde here howe the Pope and his Cardinalles be the successours of the Apostles and Disciples of â–ª Iesus Christe Concernyng theyr Suffraganes Officials Proctours in the Courtes of the Church Notaries Apostolycall Promoters Auditors Bullists Copists Courriers Vicars Chaplaynes Prouostes and other suche innumerable vermyne what can I say otherwyse For one shall find assoone the diuel among the Angels as one worde or mencion of them in the holy scripture or in the auncient Counsels Decrées Doctours Gréekes or Latines for to approue them I say more that it is as possyble to accorde these estates with the true forme of the Christian Churche as to accorde lyght and darknes trueth and lyes I come nowe to the other which haue more apparence for as muche as they haue theyr foundation in the scrypture yet notwithstanding because they be nothing lesse then that whiche they be called to what purpose doeth these names serue whiche they beare but the more to condempne them of falsehoodde and deceypt Wee haue here before declared and shewed that there is in all two degrées of Ecclesiasticall offices as well for the mynistration of the woorde of God as of publyke prayers and Sacramentes to weete the offyce of Pastours and Doctours Suche was the manner and the custome in all the primatyue Churche And for as muche as the Pastoures are deuyded into many degrées to wéete Archbyshoppes or Metropolytanes Bishops or Curates this was not onely in respecte to the office of the worde but in consyderation of the orderyng of the affayres which concerneth the Ecclesiasticall iurisdiction of the whiche wee shall speake in his place Wherefore there is in consideration of the offyce to mynister the doctryne of the Gospell no dyfference before God betwéene the Archbishop the Byshoppe and the Curate so that eache of them bée Pastour of their owne flockes And for this cause bee they all named with the common name of Bishops So hath Iesus Christ and his Apostles both exercysed and spoken and all their true Successours As if they consider al the auncient Counsels and decrees concerning the election and the lyfe as wel domesticall as publike of those whom we speake of they shall fynde there and perceyue thinges yet more straight Nowe then is it possyble that the stubborne impudencie of these horned beastes shoulde come so farre to bee called Successours of the Apostles vaunt them selues of names which appertayneth least to them of any men vnder heauen For who set them in this estate By what doore be they entered in Where is the election examination of all theyr lyfe according to all right orders both diuine humaine Is there one among a hundred of them that is meete or disposed to thinke only of his charge or offyce or knoweth certaynly what office and charge he hath or which onely enquyreth after his flocke And if there be found one among a huÌ„dred how doth he occupy himselfe but rather to do any other thing then that which pertayneth to his office And if of a thousand Bishops or Curats in the papistry there he founde one which teacheth his people what doctrine is it but such as is directly against the trueth as we haue declared And what Sacramentes can hee mynister what orders maye he kéepe where there is nought but all pollution and falsifying of the true sacramentes and all abhomynable confusion as here before hath bene declared The prouincial couÌ„selles howe be they kept Nowe many Archbishoppes be there How many Archbishoppes be there How many Bishoppes be there meete to dyscerne and geue counsell Concerning Sinodes of euery Diocesse howe bée they practised Wherefore be the Curates called but to paye theyr tribute and procurations What assemble what doctrine or what order is there But I wyll demaunde of them according to their own ordinaunces whether one that is excommunicated ought not to be reiected and not to be taken as a member of the Churche Howe much lesse then ought he to be a Pastour Secondly I demaunde of them if he be not suffyciently excommunicated which is notoriouslye suche a one as are those whiche Iesus Christe and his Apostles commaunde to eschewe as one infected or full of pestilence and whiche be expresselye entered and mayntayned in the Churche against all the constitutions and ordinaunces of Counsels Decrées and auncient Doctours conformable to the scriptures Nowe for to know if they bée suche I sende them besyde the Scryptures whiche wee haue alreadye often tymes alleadged to the Epistles 3. and 4. and fourth booke of S. Ciprian and to the third Treatise of the same entituled The simplicitie of Prelates Item to the Epistle 85. of Leo the first Item to the Canon 4. and 6. of the counsel of Nicene Item to the Canon 23 and 25. of the counsell of Antioche Item to the Canon 14. and 15. of the counsell of Sardicque Item disti 23. ca. Clericâ— plebisque and 8. q. 1. c. Sicut vir Paragr Epis copum vere and 9 q 3. c. Archiepiscopus nihil There and other where in an infinite number of textes they shall fynde by what title they be called Archbishops Byshops and Curates how auayleable the title of their
then it foloweth that they sinned And who shal assure those of the lyke mercye which do as they did I omitte the manifest textes where such good ententes or meaninges be cursed of god consydering where no fayth is ther is nought but sinne and where there is no word of God there is no fayth but a lyinge and deceyuable opinion I would faiâ—â— knowe whether there be any Creditour that would be content and satisfied for his full payment that his dettâ—ur shoulde alledge that he had dreamed that hee had payed him Or if a Mayster had geuen by writinge hys whole mynde and wyll to one of hys seruauntes and had gyuen hym in charge and commaundement neither to ad to it nor to diminish it whether hee woulde bee content with his seruaunt that woulde not vouchesafe to read his remembraunce but trusting in his owne witte woulde doe al thinges after his owne will and mynde And neuerthelesse Christendome is thus led that to reade the Scriptures for to know the will of their Maister is heresye at this daye And if they aledge further that the common people haue no iudgemeÌ„t for to vnderstand y â— they do read howe happeneth it then that they teach not the Scriptures to the people to remedy that For the self same inconueniences haue bene in all ages â–ª And neuertheles the prophetes Iesu Christ nor the Apostles neither spake nor writ but in the commoÌ„ vulgar tonge which was then vnderstanded of all the people where they vsed And when wee saye that hee is not a Christian which knoweth not what he beleueth nor why and wherfore he beleueth it doo we saye that he muste read the scriptures without hearinge them syncerelye expounded of those whiche haue the charge office to doe it No but contrariwise we saye and also practyse it that the Pastours are bounde to feede theyr flockes with the worde of lyfe and that the flocke on their parte muste vnderstande and learne that whiche they teache them to be edified and comforted ther by Also they must take heede and beware of the false Prophets and wolfs And certeinly if this Lampe hadd alwayes burned cleare in the Churche of God they whiche at these dayes feare nothinge more then this lighte and whiche woulde take it from the common people to leade them still in their blindnes had not so muche preuailed as they haue For the kingdom of God is not a kyngedome of ignorance but of fayth and consequently of knowledge consyderynge that a man cannot beléeue that whiche hée knoweth not Briefelye for as muche as all Christians bee expresselye warned of Sainct Peter to bée in a readynesse to make aunswere to all those whyche demaunde a reason of theyr hope So it appeareth by this that the duetye of a true Chrystian is to haue ready and with him some briefe resolution and summe of the principall pointes of hys Religion and also some principall reasons whereby hee maye on the one parte confyrme and strengthen himselfe therein and on the other parte repell accordinge to his callinge the enemies of the truth and be ready to communicate his spirituall ryches with all men Wherevppon I beinâ— already of that mynde and besyde the sâ—me beinge required to render a reason of my faythe by a personage to whome nexte vnto God I am moste bounde to obey I haue of late composed and made this Treatyse which I haue intytuled A confession of the faith wherin I haue comprehended after the best order I coulde those thinges whych I haue learned in the Christian Religion by the reading of y e Byble with the conference of the moste faythefull Expositours At the first I made this but for mine own vse and to satisfie him who required of me But since partly by the aduyse of certayne good and learned meÌ„ and also being moued with certayne reasons whiche mee thought were of importance I was easely persuaded to haue it set abroade For fyrste I knowe that among those whiche persecute the Gospell of God in his members there be many that offende thorough ignoraunce whom it is very hard to make vnderstand how muche they be deceyued except before they be put to the reading of the textes of the scripture they haue some brief instruction which may opeÌ„ the matter playn vnto them and accustome them with the maner of speach of the holy ghost for to gather oute the true sence and meaning referre the whole to the right vse and end Moreouer euen amonge those whiche haue some vnderstandinge of gods truth I knowe that there be many verye negligent and slow to read the scriptures because they knowe not the treasures which therin be contained And many also although they read the scripturs diligently as al christians oughâ— principally to doe and can after a sort discerne â—â—e true exposition from y e false yet neuertheles haue not so ready iudgment and such capacitie that they can aptly set agree together those textes which they fynde dispersed in diuerse places of one mater for to comprehend them wâ—ll to their edifyinge and instruction And this is the cause why in the church of Christ so long as it was well gouerned ther was euermore an instruction called a Cathechisme for those that were lately comme to the knowledge of the eternall god But this very woorde Cathechisme declareth that thys Instruction was rather by worde of mouth then otherwyse â–ª And I thinke that from thence dyd procéede the symbole of the Apostles as we call it the exposition wherof was declared by mouth in y â— church After this when it pleased god to erect â—p againe the banner of his Church â—hich had bene long tyme ouerthroâ—en this custome not one y e moste â—audable but also moste necessarye â—as erected vp agayne yea to more eâ—ification then euer it was as me thinâ—eth and as in verye deede experience and time must needes teache the â—ysest sorte of men some thinge For â—hey haue not onely sette forth the anâ—ient maner to cathechise that is to â—ay to instruct by mouth those that are â—ately entred into the church of god y â— â—rncipall poinctes of Christian relyâ—ion orderly and briefely but also too â—uoyde many inconueniences those Cathechismes were sette foorth and writtten for a singular profyte bothe â—â— greate and small And although â—n these beginninges of the restoâ—inge and repayringe of the decayes â—f the Churche the synceritie of docâ—rine and familiar manner of teaâ—hinge was not in all pointes suche as was to bée wyshed yet noâ—â— withstandinge these maners and formâ—s teachinge bée verye meete for to remedy and helpe those inconueniences which I haue spokeÌ„ of heretofore And this I dare well say that ther shal not â—â— found eyther in times past or to come any suche worke published and sette abroade wherby to haue a briefe and perfecte knowledge of the wholle Christian religion as is the Cathechisme of this Church of Geneua â–ª god bee praysed therefore and his faithful serâ—antes labour
nowe stande whiche he can not better doe than in setting before vs the declaration of his lawe what we ought to doe and also what we be As the coloure of blacke is neuer better sette foorthe than when whyte is sette by it so the spirite of God beginneth by the preachyng of the lawe wherein wée maye sée what we doe owe and what we be not hable to pay And consequently howe neare we be to our condemnation if there be no otherwise founde some remedy And also the inuinsible dulnesse whiche alwayes hath raygned in the world and raygneth yet more than euer it did declareth sufficiently howe necessarie it is that God shoulde beginne at this ende to drawe vs to himselfe that is to say in declaring vnto vs in howe great and euident daungers those be whiche make least accompt of it For the lawe was not gyuen to iustifie vs for if it were so the Gospell were not needefull and Iesus Chryste dyed in vaine as saythe Sainte Paule but to condemne vs and to shewe the Hells al open to swallowe vs. And also to abase and bring downe oure fearce and hye pryde declaring to vs the multytude of oure synnes and the wrathe of God which he declareth and pronoūceth from Heauen agaynste vs. Neuerthelesse the worlde is thus farre blynded that not onely they searche theyr saluation in those thynges whyche condemne them That is to saye in theyr workes either partly or all togither But also in stéede to attayne to Iesus Chryst the only remedy agaynste what so euer maye accuse them before God They cease not to heape lawes vppon lawes to theyr owne conscience that is to say condemnation vppon condemnation as though the lawe of God condemned them not déepe inoughe Lyke as yf a prisoner to whom the prison doore were open and in stead to go out woulde lock him selfe in wyllyngly further and further tourning the libertye whyche he forsaketh into a straighter pryson So nowe ye maye beholde the firste vse and profite of the preachynge of the lawe ▪ whyche is the declaration of oure innumerable synnes for to displease vs and make vs sory and to humble and throw downe oure selues to the vttermost and also to kyndle in vs the fyrste poynt of repentaunce whyche they call contrition from whence followeth the confession of synnes towardes God For that man will neuer come to the Phisition to bée healed whyche thinketh not himselfe to be sicke so there be no people more vnapte to be taught and lyghtned of god vnto saluation than those which thinke they vnderstand and sée clerely of themselues But for lacke of vnderstanding they be our whelmed and doubled in the darkenesse wherin they were borne and so swallowe them selues continually therein 25. Of the other parte of the worde of God called the Gospell of what authorite it is Wherefore howe and to what ende it is written AFter the lawe commeth the Gospell the vse wherof cannot be better vnderstande than by the obseruation of these poynts which folowe Firste as there is but one Sauioure so there is but one onely doctrine of saluation whyche is called the Gospell that is to saye glad tydyngs or good newes the whiche hath béenefully and perfectly declared and signifyed to the worlde by Iesus Chryste hys Apostles and Euangelystes the whiche haue faythfully written and registred it that we myghte auoyde the suttilties and craftes of Sathan whyche woulde more easly were not the Gospell spred foorthe hys lyes vnder the name of the Gospell the whiche neuerthelesse he ceaseth not to doe continually by the iust vengeaunce of God againste those whyche haue alwayes loued darkenesse better than light And where we saye that the Apostles and Euangelystes haue faythfully written and registred all the Euangelicall doctrine we do vnderstand three poyntes The firste that they haue not added or put to any thing whiche was giuen them in charge concerning the substance of the doctrine For Christ sayde to them goe ye and preache all those thyngs whiche I haue commaunded you And as Sainte Paule protesteth in writing to the Corinthians The seconde is that they haue omitted nor lefte out nothing which is necessarie to saluation For then had they béene vnfaythfull in their charge and office the whiche coulde not be And also we see what S. Paule and S. Peter witnesseth according to Iesus Chrystes wordes And S. Augustine playnely declareth and saythe true it is that the Lorde hath done many thyngs the which be not all written for the Euangelist testifieth that Iesus Chryste hath sayde and done many things the whiche be not al written but they haue written those things which ought to be written and which is sufficient for the saluation of all belouers The third poynt is that that whiche they haue written is so playnly written that the most simple and ignorant of al the worlde if the faulte be not in them selues may learne what is necessarie to their saluation For else wherefore was the Gospell written in a language that all might vnderstand it and also in suche a maner of speakyng whiche was moste familiar and acquaynted among the people that was possible to bée chosen Therfore sayd S. Paule that if the Gospell bée hidden it is hidden to those whiche perishe whome the god of this worlde hathe blynded their senses and vnderstanding that is to saye the vnbeléeuers And certainely the experience hath declared alwayes that God hathe not called the most wyse and of greatest knoweledge but the simple and ignoraunt of the worlde muche lesse would he hyde it or so darken his doctrine that it should not be vnderstande of all men whereof wée gather two conclusions to this purpose The firste that nothyng is Gospell whiche men haue added to the woorde of God wrytten or dyminyshed from it but all is mere superstition and corruption of the true and onely Gospell of our Lorde as Saincte Paule hathe spoken And Saincte Hierome wryting of thys matter y ◠sayth he which is spoken without the auctoritie of the holy scripture is easelie confuted and to bee reiected and dispersed ▪ The second conclusion is that those which saye that it appertaineth not but to certaine person◠to reade the scripture and for that cause wyll not haue it translated into the vulgar tongue for feare that simple Women other people should reade it those be the ▪ verie right Antichristes instrumentes of Sathan fearing that their abuse shoulde be discouered by the comming of the light 26. Hovve the Gospell comprehendeth in substaunce all the bookes of the olde testament FUrthermore it is not our minde neyther doo wee vnderstande this woorde Gospell or Euangelie as the Papistes haue accustomablie called and vsed it That is to saye certaine peeces of Chapters rent or deuided without purpose or reason of the bookes of the fowre Euāgelystes or the Epistles of Saint Paule in