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
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
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
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
Pope as head of the vniuersall Church Finally if the counsels be set and stablyshed by the holy Ghoste from whence commeth it then that there be none y â— doo lesse estéeme them when they lyst then the Pope and all his sequiel I wyll saye yet more that there is at this daye neyther Pope Cardinal Bishop nor Priest which maye not be reproued excommunicated and accursed if they shall be iudged by the counsels And if they dare denye I shall proue it 6 The papistes spoyleth Iesus Christ of his office of head of the church COncerning the office of Kinge and gouernor of the Churche of which Iesus Christ is head both in heaueÌ„ in earth sytting on the ryght hande of God his father and yet neuertheles present in his Church by his spirituall vertue from whence commeth it then that they wyll appoynte him a Uycar in his presence considering principallye that it is directly against the word of God agaynste the Metropolytans iurisdiction ordayned by the first counsell of Nicene against all the hystorie of the primatiue Church yea against sainct Gregory himselfe whiche wytnesseth in many places that the name of vniuersall Byshoppe ought not to be vpon earth but to Antechrist Moreouer put the case yet that he were Uicare of Christe in the vniuersall gouernement of the Churche from whence commeth â–ª thys power to dyspense with the worde of Iesus Christe and to abrogate the doctrine of the Apostles and namely of Sainct Peter And yet neuertheles are not ashamed to saye that they are his successors saint Peter was he not sent to Hâ—erusalem by the Churche refuseth he to render accompt of his office and what dyd he teache to others I sayth he beséech the Priests that is to saye those which haue office in the Church I which also am a Priest with them a witnes of the afflyctions of Christ and partaker also of the glorye which shall be reuealed Féede the flocke of Christe as much as ye may watching ouer it not by constraint but willingly not for dishonest gayne but with a ready wyll and not as hauing lordship ouer the cleargy that is to say ouer the heritage of the lord but so y â— ye be examples of the flocke when the principal pastor shall appeare you shall receyue a crown of incorruptible glory Behold y â— proper words of s Peter which are far of from appropriating to himselfe y â— segniory or lordship of Italy superintendeÌ„t aswell of Kings Princes as of all other churches And briefly if they looke well they shal finde that there is nothing agréeing or any comparison betwéene S. Peter these which falsly cal themselues his successors but in one thing y â— is to wete the denying of Iesus Christe for the which S. Peter repented but these do not 7 By the doctrine of the papists we can in no wise vnderstand how mortal the naturall sicknes of mankinde is IT is no maruell though suche people vnderstande not the offyce of Christe our onely sauiour for they know not howe deadely theyr sicknesse is nor by what meane Iesus Chryst our only medycine is applyed and vnyted to vs. For firste in steade to declare that man is altogether dead by originall sinne otherwyse called naturall corruption they teach that the vnderstanding and wyl of man is so sore hurte that the fyrst grace doeth but onely ease and comforte vs in our infyrmitie So that if this doctrine â—e true our regeneration procéedeth not onely of grace but there is a participation or concurrence betwéene grace that which they call fréewyll of whiche is spoken amplye in the 13. 14 â–ª and 15. Articles of the thyrde poynte Moreouer to ioygne and heape together errour vpon errour they wyll haue a certayne disposition procéeding from the nature of maÌ„ to receyue the fyrst grace and that God maye be prouoked by our merites for to geue vs the seconde grace Item that the concupiscence whiche continueth after Baptisme is not sinne of it self before God Item that al smnes deserue not eternall death for there bee some whiche they call venyall synnes Item if our saluation be grounded vpon our good workes in all or in parte to what ende doth grace serue vs then but as an instrument to helpe our frée wyll â—o saue our selues Which be all execrable errours wholy abollishing the benefites of Iesus Christe and the vertue of the holy ghost in vs. 8 Another execrable error of the papistes in the vsing of the onely medicine of health which is the benefit of Iesus Christ AS there is but one onely Iustyce by imputation for the whiche we be estéemed and holden for ryghteous before God be consequent saued that is to say by the righteousnes of Iesus Christe whiche is declared to vs in the gospell So is there but one meane to be ioyned vnited with Iesus Christe for to haue saluation in hym that is to weâ—e fayth which is an assuraunce that all ChristiaÌ„s ought to haue of their election saluation by the onely grace and goodnes of God in Iesus Christ Fayth and assuraunce is created and dayly encreased by the vertue of the holy ghoste within the hartes of the electe by the meane of preachinge the worde of God and the ministration of the sacraments as wée haue amply and largely declared in the thyrde and fowrth poyncte of this confession So then this fayth is as the hande which onely doth receyue and apprehende Iesus Christe to the saluation of him that beleeueth It followeth that those doo take awaye all meanes of saluation from men which dyrectly stryue and fyght againste this doctrine not knowinge them selues what fayth is muche lesse can they declare it to others For according to theyr doctrine fayth is no other thinge than to beléeue in generall that which is contayned in the holie scriptures to be true that the Romish Church as they call it cannot erre what soeuer they saye or doo Notwithstanding concerning the fyrst of these two poyntes it is forbydden to translate the Scriptures into the mother tongue and to reade it to knowe what is contayned therein to the ende it maye bée knowen what it is that they do beléeue except he be a Doctour or a man of the Church as they cal them And so by this means it is folly to permyt the greatest part of their priests to reade it For coÌ„sider the greatest parte of them cannot scarcely reade it truly And of those which caÌ„ reade yea euen the greatest Prelates setting asyde those whiche haue not muche more knowledge of Christes doctrine than beasts which féede in the fielde and those which passe not greatly for it in exercysing them selues rather in other things than in their vocation namely mocke it with open mouthe I beléeue the rest shalbe found maruelous few NotwithstaÌ„ding according to their own doctrine al this is not without faith although he knowe not what he beleeueth and what may
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
acknowledged which hath so happely and profitablye trauayled in this worke Although ther be I knowe dogges both farre of and neare whiche barke after him and except for barking they woulde bee as domme as domme Fysâ—hes but when as they meete with beasts of their own kinde then they be at libertie to prate and bable withoute knowledge But to returne to my purpose I confesse that it was not greatly néedefull to set for the this confession after that Cathechisme wherof I haue spoken Neuertheles because men are geuen in heauenlye foode euen lyke as they be in bodelye meats to weete that one and the same meate shal please some in one kind of dressing and other in an other kynde or waye I haue enforced my selfe somthyng more to dilate and declare matters at large as one that wold not so much teache the auditors which are alreadye bente and willyng to heare and learne in the church of God â–ª as also to aunswere those which do with stand the truthe of GOD or at the leaste those whyche bée in dowte in whyche syde to turne themselues I hope wyth the grace of hym whose honoure I haue regarded in this little worcke that my laboure shall not bée wythoute profite neyther for those whiche suffer theym selues to be parâ—waâ—ed in anye thynge that maye â—ee inuented agaynste vs eyther in â—yfe or doctryne nor for those whyche haue alreadye some taste and féeling to encorage and sturre them vp to the viligent Reading of the seripturs and to resorte and draw water as it were out of y e very head spring or fountayn from whence these brokes do run not yet to establish and resolue theÌ„ whiche haue néede therof True it is y e among other faults I confesse that I haue not bene so briefe as were requisit in such an argument wherein men ought only to declare and open the determination of matters without disputing yet I hope at the length considering y â— property of the enemies with whome we haue to do it shall not be so troublous but it shall serue to some purpose bycause I haue endeuored my selfe to speake of nothing but that which belongeth to the very pith of the matter and which is necessary to resolue him which should come read this treatise with some preiudise to the contrary And this was my entent and mynde not to prescibe to anye man lyuynge a forme of confession of his fayth but fyrst to declare myne owne to al those whiche are mynded to vnderstande it to the glory of my God And then also to helpe according to my 〈…〉 power those that aâ—e leaste of the Churche of God I hope also that at the least I shal geue occasion to those which without comparison haue wherewâ—th better then I to furnishe and set out so profitable a worke in Christendome to compile and make som more absolute and perfect worke whose iudgements I am so farre â—â—â—m refusinge that on the contrarye I desyre that all those which shall see this confession wil conferre it diligently with the Scripturs whiche are the onely true touchestone to proue true doctrine by But iâ— there be any thinge herein which is worthy of reprehension which I hope shall not befounde in the substaunce of the doctrine I am one whiche desyreth with all my hart to vnderstande it to amende the fault thereof If one the other syde there founde anye gooâ— thyng in it as I would be sory if theâ— were not his be the praise which hath reueled to mée his holye trueth and shall reuele it yet more fully when wée shall haue the accomplishement of that which we looke for God be praysed Of the trinitie The first point The first Article of the vnitie of God WE beleue that there is one onely dyuyne substaunce whych we call God and that not only because the contemplation of naturall things teacheth vs the same but much rather bicause the holy scripture witnesseth and declareth it vnto vs. 2. Of the Trinitie of persones distinct in one vnitie of substaunce THe word of god teacheth vs plainlye that this dyuine substaunce is dystinct Really and truely from â—uerlasting into thre persoÌ„s that is to say the father the sonne and the holy ghost which be one onely god onely eternall infinite and wholly perfect in himselfe And these three personnes be of one substaunce together coÌ„substauÌ„ciall and coeternal without confusion of property and relation and without any inequalities as the church hath decidid by the holy scripture against Sabellius Samolatenus Arrius Nestorius Marcion Eutiches and al other heretikes 3. Of the eternall prouidence of God NOthing is done at auenture or by chaunce or without the most iust ordinaunce and appointment of God although god be in no wise authour nor culpable of any euyl which is committed For his goodnes mighty power is such and so incomprehensible that namely he ordaineth doth wel and iustly euen that which the deuill and man doth euill and vniustly Of God the Father The ii point 2 The first article of the person of the Father VVE beleeue in GOD the Father a a personne distinct from his sonne and â—rom the holye Ghost â— Hovve the father is creatour and preseruour of all thinges IT is he that hath created all of nothinge a when it séemed good to him by his eternal worde that is â—o saye by his sonne And whiche hathe â—et established and ordained al thinges as also he sustaineth and gouerneth all according to his eternal prouidence by his infinite and substaunciall power and vertue which is the holy ghost proceding from the father and the sonne 3. Of the creation of Angels WE beleue that god dyd not onelye create thys visible worlde that is to saye the heauen and the earth all that is conteined therin but also the â—nuisible a spirites of whose nuÌ„ber those whiche continued in theyr pure Integritie by y â— singular grace of god by his blessed and happye messengers for the preseruation of y e elect The other sorte to weete the diuels beyng fallen withoute anye hope of rysyng againe and that by their owne proper malyce and wickednes be condemned to perpetuall damnation which is the laste Issue of their hope And we detest the errour of the Saduciens which denye that there be any spirites and of the Manicheans which holde that the deuels had their beginning of them selues and be evyll of their owne nature wythoute corruption 4. The vvorkes of the Trinitye are inseperable WE do by no meanes seperate from the father neither the sonne nor yet the holye ghoste either in the creation or in the gouernement of all thynges nor yet in any thynge whiche appertaineth to the substaunce of god Of Iesus Christ the only sonne of God The thirde poynt The first article of the diuinity of the Sonne VVE beleue that Iesus Christ concernynge hys diuine nature is the onelye sonne of god béegotten from
god ▪ also they that desire thinges that be not agréeable to Gods worde do blaspheme his maiestie And consequentlye it followeth that the prayers whiche bée made to any other intercessour and aduocate then to the onelye Medyatour betwéene God and man whiche is Iesus Christe doth extreame dishonour to God and to all his Saynctes for there is not wrytten in all the holye Scripture any one woorde of suche manner of doinges but contrarywise expressely commaunded to desyre all in the onelye name of Iesus Chryste our onelye perpetuall aduocate Moreouer if we haue néede to séeke an intercessour whiche loueth vs as we haue in déede who shal wée fynde that loueth vs so well as hée that gaue hys lyfe for vs yea euen then when wee were his ennemies And if it bée needefull to haue one that hath credyte and power as wée haue in déede then who hath suche power as hée that sytteth and raigneth on the ryght hande of God And who shall be sooner hearde of God the Father then hys owne dearelye beloued Sonne in whome hée moste delyghteth and without whome nothynge is acceptable It appeareth then that onelye dyffedence and mystruste hathe brought in this custome not to bonour but to dishonour the Sayntes in doinges that which they neuer dyd nor wylled other to doo And if they doo alleadge our vnworthynesse ▪ I aunswere that for as much as our requestes be not grounded of any worthynes that is in vs but onelye vppon the excellencie and dignity of Iesus Christe onelye the which is promysed and communicated to vs by fayth with all his benefytes so this obiection is to no purpose For as we can neuer sufficientlye humble and estéeme our felues vnworthy in our owne sight so on the contrarye before we praye except wée wyll praye in vaine let vs bée assured that for asmuch as we be recōcyled to God by his sonne which is our onlye sufficient intercessour and aduocate wee can not fayle but to obtayne those thynges whiche wee desyre by him so that it bée expedyent for vs ▪ and without this confydence it is impossyble to bée hearde Touchynge thys matter Saint Chrysostome sayth speakinge of the woman of Cananée ◠telme woman howe darest thou be so bolde to approche vnto hym for as much as thou arte a synnefull Woman and full of iniquitye I knowe sayth shée what I doo Beholde the prudencie and wisedome of this Woman she prayeth not to Saint Iames she maketh no request to Saint Iohn she commeth not to Saint Peter neyther respecteth the companye of the Apostles nor searcheth out any one amongest them but in steede of all these shee taketh Repentaunce for her guyde and companion and so goeth to the soueraine and onely fountaine Item he hath lykewyse written that which followeth in the same text When thou wylte make sute to a man thou askest what he doeth And they well aunswer thée he sléepeth or he hath no leysure or peraduenture the seruaunt wyll not aunswere thée ▪ But vnto God there needeth no such things for in what place so euer thou arte yer that thou callest vppon hym bée heareth thée there néedeth no Gentle man vsher or Medyatour neyther Grome of the Chamber but saye haue pitie vpon mée my God Item the same Saint Chrisostome in another place sayeth there néedeth no Patrones before God nor circumstaunces to flatter other to come vnto him But for as much as thou art alone and hast no Patrone or aduocate and thou prayest to God alone by thy selfe thou shalt surely obtaine thy request Item Sainte Ambrose reprouing the symilytude whiche the Papistes commonlye doo vse They are accustomed sayeth hée to alleadge a poore excuse saying that they ought to go to God by these meanes As by the meanes of an Earle they haue accesse to a King But what man is so foolyshe and reachlesse of his lyfe which wyll geue to an Earle that honour which hée oweth to a King Item in the same place they go to the Kinge sayeth he by the meanes of hys officers because the King is a man not knowyng to whome hée ought to geue the charge of the common weale But to please God whiche is not ignoraunt in any thinge and knoweth what eache one meryteth and deserueth wee haue no néede of Aduocates to ayde vs wyth theyr suffrages or prayers but we haue néede of a holy thought and meditation Following then the rule of holy Scripture and the aucthoritie of the good auncient Fathers wée doo estéeme and allowe true prayers to bée the moste agréeable thinges that Christians maye offer to God among those commaundements of the fyrst table wherein there is conteyned an expresse confession as well of the power as of the goodnesse of God with the feare and reuerence dew to him onely ¶ Of workes of Charitie In the seconde place we estéeme the workes of Charitie towarde our neighbours accordynge to the commaundement of the seconde Table whiche doo procéede of the true loue of God wée being reconcyled to hym in Iesus Christe for whose sake wee loue our neighbours although they hate vs. For otherwyse all that wee doo is nothyng woorthe what shewe or apparaunce so euer it hath in our lyfe as Iesus Christ declareth vnto vs by the example of the Pharisees ¶ Of workes indifferent There are other kynde of woorkes which properly of them selues bée neyther good nor euyll but onelye hauing respect to that ende as they maye serue to dispose vs or entertayne vs in those workes which be good These workes be fasting sobrietye with other mortifications of our fleshe to the which wée maye ioyne a virginitie in those which haue receyued the gifte of chastitie And for a generall rule suche exercises bée so ordered as proceeding from a hart fearinge God and louyng his neyghbour and that they be so exercised that wee maye be more prompte and readye to serue God and our neyghbours accordynge to oure estate and vocation b and so they bée worthye to bée highlye estéemed And doutlesse euery Christian ought to flye and esche we suche thinges as shall hynder them to serue God well and theyr neighbours But the common errour of those whiche doeth staye vppon externall thinges can not please God as to put a certaine holynesse in suche workes For Saint Paule sayth plainelye that the kingdome of GOD lyeth not in eating or c drinking that these bée small thinges in respecte of the pietie to wardes God and loue towards our d neighbours 17 The seconde difference in the matter of good workes is to know from vvhence they proceede THe seconde difference in this matter of woorkes is concerning the very roote or spryng from whence they do procéede For we deny not simplye that fayth and good woorkes procéede from oure intellygence and wyll being first preuented chaunged ayded and accompanyed by the grace of God But before all this we affyrme and say that in searchinge
and not with corporall eyes in this world The effect of the Sacrament concerning the coniunction of the signe wyth the thing signified dependeth vppon the onely ordinaunce of God lawfully obserued and ministred And these contrarywise tyeth and byndeth their consecration to the intention of him whiche dothe consecrate so that no man can be assured whether he be an Idolater or no in worshypping of that whiche they would haue to be worshypped For if the intent for to consecrate be not in the Priest they say themselues there is but bread Nowe to woorship breade is very Idolatrie But who canne be assured of the intent of the Priest considering that men know for the most part what people they be The vertue and effecte of the Sacrament concerning the receyuing of the thing signified that is to say of the body and bloud of the Lorde consisteth in the fayth of him which receiueth the Sacrament bycause it is the onely meanes to receyue Iesus Chryst but these contrariwise will haue Iesus Chryst to be alwayes receiued as wel of the faithful as of the vnfaithfull which is as muche as to lodge God and the Deuill life and death togither Finally howe agréeth the garmentes and the apparell of these game players with the supper of the Lorde which is so much more excellent and celestial as the signe is homely and simple For we be no more comaunded to worshippe God by figures and shadowes but in spirite and veritie and if it were néedeful as yet to haue such apparel or figures can they finde any better than those whiche God himselfe appointed to his people by Moses But if God hath abolyshed those things yea namely forbidden them as thyngs shadowing and darkenyng the bright Sunne now that the cleare daye appeareth what other spirite but the spirit of the Prince of darknesse hath moued those whiche haue forged to vs and doe dayly inuent and forge new figures of their owne pleasure and after their owne desire and appetite As aulters Napkins Idolles Towels Corporas Chalices Couers Creweâ—s Amises Albes Gyrdels Cappes Stoles Manipuls Crosses Missals Tapeâ—s Torches Copes Tunicles Paxes Sensors Shippes Banners Apyshe thyngs on féete and handes demaundes and answeres neyther knowing what they demaund nor what they aunswere And in breefe suche a working and iugling that themselues be constrayned to laugh at them and turne to iesting and pastime euen at their owne folke Notwythstandyng they say we be Sacramentaries whiche holde vs to the verie simple ordinances of Iesus Christ in al feare and reuerence And these here which mocke god and the world which lyue to diminishe and bring to nothyng the sacrifice of Iesus Christ and which sell Iesus Christe dayly as muche as in them lyeth for as much or more money than Iudas dyd these I saye be the prelates of Christendome 12 In the papistry there is no ecclesiastical gouernement IT appeareth by this aboue sayde that there is neyther worde of God purely declared nor prayers duely made neyther Sacramentes ryghtly admynistred in the papistrie But all is notoriously reuersed and chaunged which be neuerthelesse the verie substantiall and true markes of the Christian church as hath ben said It foloweth that the Papistes or otherwise the Romishe Churche be in no wise the holy Catholike Churche that is to saye vniuersall the whyche wée doe beléeue for as muche as God hath euer preserued and kept his church as was aunswered to Elias in the time of the reuolting of the ten Trybes of Israell But bycause they alleadge to vs the succession of the Apostles as if that were a sure argument it muste be séene of what force thys reason is at the least in the gouernemente whyche they call the ecclesiasticall Hierarchie Fyrste I saye they presuppose a foundation vtterly false that is to wit the Churche to be ioyned or tyed to a certaine nation sée or place consydering that all the Scripture and the experience of that we sée wyth oure eyes be all together contrary Secondlye these whyche enter not by the doore of the house be not called pastoures neyther successours of true pastours although they occupy the same places but rather robbers theues And it is not ordayned that false pastoures or Prophets should be obayed as successoures of Prophets But we muste take heede and separate oure selues from euerie one that teacheth any other doctrine than this of God Also S. Paule sayd that he is accursed and to be cut off from the Churche whych shoulde bring any other Gospell that is to say any other doctrine of Saluation than his He excepteth not the Angels but he passeth further and propheuÌ„eth that those which shoulde do thus shoulde sit in the Temple of God that is to say should hold the place of Pastours and Elders And S. Iohn declareth sufficiently in hys Apocalips that it shoulde be namely within Rome as the auncient writers haue vnderstand it And for to shewe in fewe wordes there is not one among them from the gretest to the lest which after this reckning is not a robber and a theefe if the word of Iesus Christe maye take place I say not one excepted as their Prouisions Presentations Collations Signatures Bulles Mandates Preuentions Dates Consentes Permutations Concordates Resignations Pencions Annates Vacantes Proces Fulmines takynges of possessions Dispensations which be the windowes where thorow they enter in bee dyrectlye against nature against al right and reason against the holy scripture against all the auncient counsels and decrées agaynst all the wrytinges of the auncient Gréekes and Latines briefly they be things of them selues most vyle infamous execrable in the Churche of God That neuer since the worlde was a worlde â–ª was there any such abomination nor so open marchandise of that which of it selfe is more precious then Heauen and earth that is to wéete the poore soules of the Christians bought with the precious bloud of Iesus Christe the Sonne of God And let all kings and Princes of Christendome vnderstand that they shal render a â—oâ—â—ts to the great Kyng of Heauen and earth for that they suffer théeâ—ery and robbery to haue place in their lands countries which hath no title or cullor of ryght eyther diuine or humaine Thyrdly if they be the successours of the Apostles then must the Apostles be theyr Predecessours But that case is cleane contrary for in their ecciesiastical regiment there be two sortes of estates of the which one of them was vtterlye vnknowen not only to the Apostles but also to al the Christian church the which maye not neyther ought to be maintayned or supported in any case The other concerning their names be not nowe in the Church but notwithstanding they be so disguised in effect as the light is no more contrary to the darknes then these be contrary to those â–ª whose names they beare Then I conclude that there is nought in all their case but an horryble confusion declaring sufficiently of what father they be chyldren In
he coulde suffer nothing and if he were only man he should sinke vnder the burden of Gods wrath Because he is God and man therfore he was able to dye and vanquyshe death in dying Moreouer for asmuch as be is man most pure and most holy conceiued by the holy ghost this purity being perfect pleaseth God Wherefore we haue in Iesus Christe a man agréeable pleasing vnto God Nowe out of this puritie springeth two Ryuers as out of the fountayne or spring that is to saye a perfect righteousnesse and a whole and perfect abstayning from sinne ▪ For Iesus Christ very man bath fulfilled all the wyll of God for as much as hee neuer sinned in any manner wyse Therefore be is most iust righteous before God aswel because of this naturall puritie as of the fruites sprynging out of the same purity and cleanes Wherefore we maye with good ryght conclude that we doo fynde onelye in Iesus Christ perfect remedie against all the euyls that doth or mought feare our conscience or let vs from comming to the glory of God or might cause vs iustly to be condempned to eternall death But yet neuertheles we must ioygne a condition to this that is to saye if we doo take or ioyne to vs these remedies in Iesus Christ For as it profiteth not a sicke person to haue a good medicine except bee vse it nor a hungry man to be at a tables end garnished with plenty of good meats except he eate of them lykewise be there medies of Iesus Christe against y e wrath of God and eternal death set before vs in vain except we vse them Now we cānot vse them except first we knowe by what maner after what sort it may be done Wherefore first we must see how Iesus Christ is may be applied to our profit aduantage Then to declare how Iesus Christ may be applied to our saluation eternall lyfe we wyl vse this preface As it is not in our power to finde a medicine of saluation ▪ so cā we not find the maner how to vse this medicine For as in the sicknes of the body the sick person is past al hope of health vtterly dispaired then it is needful for the Phisition not onely to find and prepare the medicine but also to dispose the sick person so as he wyl may vse this medicin and y ◠he may vnderstād howe to vse it so the sicknes of the soule which is most precious aboue althings in the which mankind is not onely ignorant but also enemies of their owne saluation then we must vnderstande by the Phisition of the soule what is the medicine then after what maner it must be vsed yea in such wise y ◠the same Phisition do prepare make vs apt and meete y ◠we both will and cā vse those remedies which he prepareth and apoynteth to vs. God then is he which in the beginning of the world spake by his Angels to y ◠first man y ◠is to say Adam and others vntyll Moses declaring to them the only remedy of saluation as before is declared that is to wéete Iesus Christ in whom onely we find all y ◠is needful and requisit to saluation And after the reiecting of al other natiōs people made apoyntment w t the posterity of Abraham multiplied them exceedinglye expoūded to them his wyll most abūdantly as it is cōprised in the. x commaundementes of God also ioyned therto certain sacrifices and ceremonies the which dyd not only deuyde the people of God frō al other nations but also were certain testimonies of Christes coming ▪ of all the things that he should suffer for to delyuer vs from the wrath of God so y ◠they myght certaynly trust and beléeue in hym whiche they hoped shoulde come Moreouer because God knewe that the diuel would moue styrre vp false Prophets which woulde spreade foorth theyr lies as the true cōmaundements of God he wylled Moyses and the Prophetes to wryte all that God reuealed to them to the ende that the false Prophetes shoulde not so easily deceyue the people But in the end when y e tyme was come which he had eternally appoynted according to his eternall infinite wisedome he sent downe and presented from Heauē his promise that is to say his eternall sonne the which tooke vppon him a verye humaine body by the vertue of the holye ghost of the substance of the virgin Mary of the séede of Abraham and of Dauid with the whiche body God conioygned a most pure and most holy soule created by the same force of the holy ghost He was made the very mediatour as is sayde before and hath truly fulfilled accomplyshed all that was necessary to be fulfilled for to reconcyle man vnto God But in the ende when all these things were fulfilled Iesus Christe ascended vp into heauen and wylled this doctrine not onelye to bee preached by mouth of the Apostles Euangelists but also that theyr handes shoulde wryte it in suche wyse as the Church should haue to the ende of the worlde one certayne doctrine vppon the which she might stay rest and also by it might separate moste clearely the lyes of the false Prophets and Antichrists from the only verity of God which is comprehēded wholy and perfectly in the bookes of the olde and new testaments so that it is not lawfull to chaunge any thing eyther adde to it or take from it Moreouer this doctrine had bene written in vayne if it were not preached and declared faythfully And man cannot endure nor sustayne the face of God or of Angelles And God hauing pittie of the seede of man in this poynt hath ordained and constytuted Pastours and Teachers in his Church by whome he wylled that this doctryne shoulde be faythfully declared and applyed to the necessyties of the Church publykely and partycularly that man shoulde not alledge any ignoraunce of the wyll of God Wherefore to the ende I may comprehende all these things in few wordes we learne by the mouth of the faithfull Ministers of God which declare his woorde to the church al that we haue heretofore declared to be necessarie to vnderstande our myserie and our saluation And for as much as when the word of God is preached vnto man it is as if they spake vnto insensible stones therfore we must know that as God worketh to the external senses by his woorde pronounced by his Ministers euen so hee worketh inwardly by his infinite power that is to saye by hys holy spirit whose office consisteth in these effectes here following Fyrst that as this parte of Scripture which is called the law testifieth to our eares that wée bée most myserable sinners deseruing eternal death euen so the holy ghost teacheth the same and sixeth it in our consciences whiche otherwyse were dull and insensyble and maketh that we bée touched with the true perfect féeling