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
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
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
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
as Autentyke seales tende to one onely Iesus Christ For it is he onelye which is declared to vs and represented with all his goodnes treasours by the signes of sacramentes and by that word which is ioyned with it for to quicken and confirme ouâ— fayth wherewith we doo embrace him and to aduertise vs of our duety aâ—well towarde him as towardes our neyghboures 44. The thirde poynt is how Iesus Christ is ioyned with the signes THe thing signified that is to saye Iesus Christe with al his benefits is alwayes presented â—â—â—itably and without any fraud on Gods paâ—te which is true in his premis so that the signe and the thing signified be alwayes knyt together in this respect that is to say God offereth both the one the other truly â–ª not by the vertue of woordes pronounced for it is forâ—ery to speake so nor by a naturall and local coniunction for the body of Iesus Christ is not a fantastical body nor an inuisible body which occupieth no place nor by the holines of him which pronounceth the wordes ordayned of God or ministreth the Sacramentes For the Sonne of man cannot make voyde the will of God but by the vertue of the holye Ghoste â–ª which worketh that notwithstaÌ„ding Iesus Christ being as he is man corporallye in heaueÌ„ absent from vs as the scripture witnesseth yet neuerthelesse is presented truly and verely to vs so that our fayth do embrace him in spirit inwardlye as the signes do represent to vs outwardly lysting vp our mindes into heauen for to enioy and possesse him more effectually and ioyne vs to him 45. The distinction of signes and of the thing signified NOtwithstanding such coniunction we confounde not the signes with the thing signified nor abolish the substaunce of the signes but make a distinction of that which is conioyned 94. The maner to communicate aswel the signes of the Sacramentes as the thing signifyed FOr asmuch as the signe and the thing signified as we haue said be so knyt and ioyned together yet neuerthelesse not confounded the one w t the other â–ª but a distinction betweene theÌ„ concerning y â— exterior outwarde signe it is receiued by a corporal natural maner aswel of y â— faithful as y â— vnfaithful but to diuers ends purposes For the faithful receiuing the thing signified w t the signe do perceyue augmentation and encrease of theyr faith vnto saluation eternal life But the vnfaythfull not receyuing but the bare signe onely receyue it to theyr condemnation because that refusing the thing signifyed which is offered to them of God with the signe they polute dishonor it as much as in them is Thus much concerning the communicating of the signe But concerning the thing signifyed which is Iesus Christe with all his benefits and goodnesse We haue already declared that the onely meane to coÌ„municate with hym is by true fayth And therfore he that bringeth not true fayth cannot receyue hym but he that bryngeth fayth receyueth him truelye effectuallye but not with teeth nor by the bellye after a corporall manner but spirituallye by fayth embrasing that which God promiseth vs by his worde and offreth to vs by the exteriour signe or to speake yet more properly in ioyenynge our selues more nerer then we were before vnto Iesus Christ For the vertue and power of fayth is suche that in steade to brynge Iesus Christe downe on earthe whiche can not bee vntyl the daye that Iudgemente it ascended vp from the earthe into heauen and there doeth knytte and incorporate vs with Iesus Christe whiche was the cause of the primatiue Church did singe sursum Corda that is lyfte vp your hartes 47. Application of all that is before said of the facrament of Baptisme THe signe of Baptisme in water the substaunce of the ceremonies agréeing with the Scripture to the which maye not bee added or diminished without sacriledge bee these the parson is weat with water and then the water tarieth a certain space before it be cleane dried or passed a way and finallye the water vanisheth and consumeth The thing signified and verely represented is the aspersion or sprinkling of the death and passion of Iesus Christ in remission of all our sins imputation of righteousnes Also by the exterior wetting with water is signified y â— mortification sepulture or burying of our olde man that is to saye of our natural corruption dead buried by the bertue of the death burying of Iesus Christ is signified by this that the person is wet continueth vnder the water or the water vpon him a certain time And finallye the generation of the new man with a certayne and sure hope of the resurrection of Iesus Christ is signifyed by this that he which is Baptised commeth out of the water clean purged and washed Besyde this Baptisme is an exteryour and solemne profession of the Christian religion by the which wee all doe bynde our selues to accept and take Iesus Christe for our onelye Sauiour and to lyue in brotherlye charitie as beynge all together but one boddye baptysed with one Baptisme and by one spirit vnited and knit in him The word that is to say the ordinaunce of Iesus Christ ioyned with the promise sincerely as God spake it is this to Baptise in the name of the father the sonne and the holy Ghost whosoeuer shall beléeue and be Baptised shalbe saued The accorde and agreement of that sygne is most proper and méete because the water is the element most conuenient of all thyngs to washe and putte away all bodily fyithynesse and therfore is most mate to fygure and represent the blond of Iesus Christ the sonne of god by the which onely the Church is made clean Moreouer one vniformity is appointed and common to al and to one end and purpose which declareth the concorde and charitye whiche wee ought to haue together The meane whereby this is communicated to vs is y e holy ghost fréely coÌ„municated to the electe who condiscendynge to our infyrmitye will be serued by a mortall maÌ„ ordained appointed in the Churche for that ende Secondlye with the worde truelye and intelligybly pronounced expounded so that it may be vnderstaÌ„d beleued And for the third y â— exterior oroutward signe with the ceremonies aforesayd yet neuertheles w tout coÌ„municating his vertues to any of these instruments but as S. Paule sayth he that planteth and he that watereth is nothing but GOD which geueth the encrease â–ª The meanes of our parte is fayth acording as fayeth S. Augustine The word maketh vs cleane not being spoken or pronounced onely but being beleued Now this fayth commeth not of our selues but is freelye geuen vs in dewe tyme â—o that we be of the number of the elected the which secrete wee leaue to god to iudge For it is he which knoweth those that be his
by fayth and he that hath Iesus Christ hath all it foloweth that by him onelye our consciences haue wherein to be so pacified and so well contented and fullye satisfyed that namely we haue wherein to reioyce in our afflictions for as much as we knowe and be assured that they come not to vs at aduenture but bee sente of hym whoe hath reconciled vs vnto hymselfe by Iesus Christe entreating vs in the fame wyse that hee hath done hys owne Sonne and so by lyttle and lyttle to learne vs to hate sinne and despyse the worlde and moreouer by this meanes hee moueth vs to praye and call vnto him more earnestlye and deuoutlye and also chasticeth vs in trying and prouing our fayth and in fine maketh vs a shewe or a marke for all the world to looke at to declare how great is hys vertue and power in those which he hath armed and strengthened with his holye sririte Of the Church The fyft poynt 1. That there hath alvvaies beene and euer shall be a Church out of the vvhich there is no saluation ALl those thinges whereof we haue spoken to bee established and performed by the goodnesse of God be in vayne if there were not certaine people which felt and tasted of the fruict and commoditie hereof But for as much as Iesus Christ hath an eternall kingdome he can neuer be without subiectes it was meete then from the beginning of the world that there should be a church that is to saye a Congregation and assemble of people such as it hath pleased God to chuse by his grace y e which haue acknowledged and serued the true God according to his wyll by the meanes of Iesus Christ onely attayned by faith as it hath bene amply declared And wee must confesse moreouer by the same meanes that his Church and assemblye shal last for euer what soeuer assaults that all the Deuyls in hell can inuent or prepare against them Finallye it must be confessed necessarilye that wythout Iesus Christe there is no saluation And whosoeuer dieth not being a member of this congregation and assembly is excluded and locked out from Iesus Christe and from his saluation For the vertue to saue whiche is in Iesus Christ appertayneth not but to those whiche acknowledge him for their God and onely sauiour 2. There can be but one true church AS there is but one God â–ª one faith and one onelye Mediatour betwene God man euen Iesus Christe heade of his Churche So lykewise there can be but one Churche 3. VVherefore vve call the Churche catholyke FOr as much as God hath spred forth his Gospell that is to saye the preaching of saluation whiche is the Scepter of his kyngdome thorowe the vniuersall worlde and hath chosen of all nations such as séemed good to him For this cause there ought to bée confessed one catholike Church that is to saye a vniuersal Church Not that it comprehendeth al men generally for the greatest parte be not of it but because the faithfull be dispersed ouer all the earth according as the Lord hath chosen them not beyng restrayned to any certaine place tyme nor nation 4. In vvhat thyng lyeth the communion of sainctes BEcause the churche hath but one onely Lord soueraigne prince all the faithful in what place soeuer they be dispersed be conioyned knyt together as y e burgesies or inhabitants of one communaltie being all partakers of y â— same pryuiledges that is to say of the goods and treasures of Iesus Christ who for this cause is called their head as they be called the members of hym for that hee only by his vertue vniting and ioyning them to himselfe doeth quicken them iustifie them and sanctifye them wherfore none maye lawefully vse thys title head of the Churche but hee onely And beholde this is it that we call the communion or communaltye of sayntes For in the scripture this worde Sainte is attributed to all faithfull lyuing yet in this worlde for as much as they haue attained to Iesus Christ by fayth their onely righteousnes and sanctification 5. The churche hath but one heade that is to saye Iesus Christe to vvhome there needeth no lieu tenaunt IEsus Christ head of this Churche for the reason which we haue sayde wyll haue no companyon as the wyse woman in the scripture to the whiche the Church is compared hath but one Husbande and one body hath but one heade He hath no néede of any Successor for he is God lyuing eternallie nor any Vycar or Lieuetenaunt for wée haue all hys wyll by wrytinge And moreouer being God hée is euer present hym selfe in the myddest of hys Churche by his infinite power neuer departing from it as he him selfe hath promised â–ª which neyther Vycar nor Lieuetenaunt can doo And in déede the blindest man in the world may see whether those men hée toumbled and fallen beadlonge which woulde robbe or deprâ—ue Iesus Christe of this preheminence where as in déede they haue scarce one lyttle â—â—rner of the worlde to gouerne in comparyson of the whole worlde 9. The commuâ—ion of the Saintes letteth nor hindâ—râ—â—h not the diuersity of offyces amonge the faythfull IEsus Christe gouerneth his Churche so by his holye spirite that notwithstandyng he vseth men as instrumentes for to plant and to water as S. Paule speaketh moreouer be distributeth his giftes and graces diuerlly howe when and to whome seemeth good vnto him for the entertainment gouernment of all the bodye of the church in the whiche he wylleth all thynges to be done by good order and pollicy It is not Gods pleasure nor wyll that we should accept all the members of y â— church equal in their charges and offices and by this meanes brynge a confusion into the house of God But contrariwyse one of the principall differences that we haue with oure aduersaries is we require that the ecclesiasticall pollicie be established and set vp agayne according to the woorde of God with the aduyse and counsell of the auncient fathers whiche haue left vs theyr Canons for testimonies of the conduction and gouernement which they held in theyr tyme yet notwithstanding all thinges to be ruled by the worde of God â–ª and consider dilligentlye what thinges are expedient to be reteyned or to be altered for the edifycation of the Church For in matter of policye euerye man knoweth well that all thynges bee not conuenient in all tymes nor in al places marke I saye this is it that wee haue alwayes required and we yet earnestly require it But seing the negligence of manye and the small hope that we haue to bee prouided for in a generall or common consent force hath constrained certrine princes Lordes hauing knowen and seene the common disorders to prouide and sette orders in theyr owne countreyes as we doe sée Now they doe not well that fyll the eares of
great works of God whiche he dothe dayly by thosely simple ones and moste dispysed in the worlde we saye that the assembly of a Councell ought to be so appointed to certaine persons as hathe bin sayde before yet notwithstandyng no man ought to be shut out or excluded but all to be heard for to knowe yf God woulde reueale anye thyng by hys mouth without disorder or confusion as it was practised in the firste councell of Nyce 16. Who ought to presede or be chiefe in the councell IF it bée néedefull to knowe who ought to presede in thys assemblie for togather the voyces and to gouerne all the whole action of the councell It is well knowen what order was set amonge the bishoppes at the first councell at Nyce but it appeareth by the historye that at that tyme there was no certentie of this proheminence to prefede or be chiefe but voluntarily the byshoppe of Alexandria did presede amonge the byshoppes as it appeareth by the actes of the first councell of Nice and of the first and seconde Councell of Ephesus And as concernyng the Bishoppes of Rome his Vicars had not out the fourth place in the Counsell of Nice And where as he presed in the Councell of Chalcedon it was of fauoure As it appeareth by the request which Leo bishop of Rome made to Martion the Emperoure and yet the successour of Leo sâ—â—yned not for the first place in the fifth councel of Constantinople agaynste Menas Bishop of the sayde place And also at the Prouinciall Councell of Carthage Aurelius prefed withoutâ— contradiâ—â—ion There beeing present the Vicares of the bishop of Rome who at the same councell was condemned of falshoode in the presence of Sainct Augustine But notwithstandyng Reason and Experience teacheth that to giue this degree to one certayne place without respect of the person is a thyng of it selfe moste vnreasonable Althoughe it were that the elections of the eccl 〈…〉 sticall pastours were done in such order as appertayned For as it ought to be he who is most méete as far forth as maÌ„ may iudge ought to be preferred before al others as we see y â— in the generall counsell of Aquile S. Ambrose gouerned without any mencion making of the Bishop of Rome Who shall assure vs y â— the greatest townes hath alwaies y e best learned Pastors although they had respect in chosing them to learning and godly life If reason do not content vs come to experience yea namely in a time far better without comparison then this our tyme. Let them reade the Acts of the fowre first synodes and they shall finde what disorders be happened of such Prelators of hye pontyficall sâ—ges let them ioygne to it the falsehoâ—â— of Boniface the. xl Bishop of Rome discouered reuealed in the third counsell of Carthage about the yeare of God iiij C xxi where as was Saynct Augustyne and ye shall sée what credite the Bishop of Rome had then in Affryca euen he whiche sayde he ought not to be iudged of man and was iudged there and condemned And yet it cannot be found that this patriarchall presidence the which at that tyme contented the Byshoppe of Rome dyd stretch so far as to haue auctoritie to demaunde the suffrages and to haue conclusions but onely to haue the firste place amonge the Byshoppes where as at that tyme we fynde that there was no certaine order kepte in the fyrst Counsels Also it appeareth by the Actes of the. iiii vniuersall counsels that the deputies for the Emperour demauÌ„ded the voyce and gouerned the action of the Counsels the Emperours being but laye men b â–ª far was it from them to vse that tirannye which encreased and sproonge vp by lyttle and lyttle after the decease of Gregory the nynth In fyne we say that in the generall counsell set asyde all ambition take those meanes which shalbe most easie to finde among those whiche seeke but the glorie of God onelye those ought to procéede and be chiefe which shall be founde the moste meetest without respect of sea or trone And concerning the distributions of the seates and rankes he which distributeth and appoynteth them sheweth sufficiently with what spirit he is led 17 How far extendeth the power of the Counsels and why they be ordained in the Church BEhold here how the lawfull counsels ought to be assembled without respect to any thing saue onely to the honour of God and the edification of the churches As I do vnderstand haue learned by the holy scripture and by reading of the moste auncient ecclesiasticall authors Let vs come now to consider how farre extendeth the authoritie of a Counsell lawfullye assembled We saye that a Christian counsell shall not be assembled nor neuer ought to assemble to make any newe article of our faith And that for ii reasons The first is because it appertayneth to God onely to declare what and how daungerous it is to syn against him and what is synne and what is not Brieflie it is he onely which hath power ouer our coÌ„science and vppon our fayth so that no man can vsurpe his office but hée wyll after a maner to saye driue God out of his seate The second is that God â–ª before the comming of Iesus Christ hath sufficientlye instructed and erected his church by the Patriarkes First by visions other meanes as it pleased him after by Moyses and by the Prophetes Preachers publishers of that doctrine whiche was geuen and also written by Moyses who expressely forbiddeth to adde or diminish any thing Much lesse then it is lawfull to alter or chaunge any thing Finally Iesus Christe at his comming â–ª hath fullye and perfectlye declared to vs the wyll of his Father leauing out nothyng Also ascendyng from vs into heauen concerning his corporall presence dyd geue his holye spirite in such measure to his Apostles and other godly personnes which were styrred vp that they dyd vnderstande all trueth the whiche they haue preached and wrytten to the entent to put backe and preuent Sathan that he should not abuse the world with his lyes so easelie And in this dooing wée sée howe warelie and dilligentlie the Apostles obserued the same Neither adding nor diminishing to the substaunce of the word of Iesus Christe who neuerthelesse were the very organes and as interpretours or spokes men and after a manner to speake notaries of the holy ghost which office was not geuen to their successours who ought to content them selues with the foundation of the Prophetes and Apostles For if the Apostles dyd not knowe all those things which be required to saluation who then hath knowen amongest men And howe can that bee true which the Lorde hath expresselye declared and promised to the contrary And howe should they haue bene saued But if they had knowen and had not published and declared it they had not bene faithfull If they had preached and had
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
synodes twise a yeare It is their office lykewise when any peryl or dauÌ„ger doth happen among them to appoynt prayers fasting extraordinarilye to practise vse them in theyr churches when any such chauÌ„ces do happen with the consent of y e Christian magistrate if there be any so that the godly orders of the church may be maintained w t discipline And aboue al things let the word of god be diligeÌ„tly sincerely preached w t the sacraments truly ministred y e ecclesiastical goods wel gouerned althings wel ordred Their duty is also to elect men méete for the same I say elect for it caÌ„not be found that euer ther was any other lawful ecclesiastical vocation in the Christian Churche synce it was brought into any good order of gouernement but by the way of ellection except God called any extraordinarily without ordinary meanes Now concerning the election that it may be lawful behold the pointes which we consider therin First who ought to bee electours what persons ought to be elected and howe they ought to elect and howe to confirme the election 35 How the ecclesiasticall elections ought to be FOr the fyrste poyncte wée neyther fynde it a custome nor yet reasonable in the Churche of God that be which shoulde serue a Churche already erected can bee elected without the good wyll of the same Yet neuertheles according to the places and the conditions of the people it is requisyte that the ecclesiasticall gouernours haue fyrst a respect to those and appoynt most méetest then to aduertyse the people who oftentymes the greatest parte be ignoraunt who are méetest for them And in the primatyue Churche it happened sometyme that good Byshoppes haue named those which they desyred to haue for theyr successors but it was without respecte of their owne priuate or partycular affections And this nomination was none otherwyse then a declaration of theyr opinyon which incontinent after was consydered and examyned by the whole Church as we see by the example of S. Augustin and of Anastasius Moreouer the ecclesiasticall rulers ought to take order to preuent all things which may be a let or hyndrance that the election be not fréelye done as it appertayneth And first to be authorised by the Christian magistrate when God shall appoynt him after by good delyberation and admonitions But without the approbation and consent of the body of the Churche where they be the election cannot be lawfull Also good heâ—de must be takeÌ„ that this approbation and election of a multitude bee done without confusion As it was ordayned and decreed in the counsel of Laodicia The same order we see was kept in the election of saint Mathias of the deacons by the Apostles Such order also was dillygentlye kepte and obserued in the Church by a long space as it appeareth by all the auncient wryters especiallye when there was occasion to receyue any into the clergye as it appeareth by y â— S. CypriaÌ„ wrote And concerning priests that is to saye Elders there is a playne Canon for them which hath the tytle of Anaclete whiche they coumpt for the fowrth Byshop of Rome Item Leo first of that name in his Epistles hath expressed the same in a dosen places at the least S. Gregorie in his Epistles writeth the lyke And also let them consyder the maner of electing the Pope him self which Nicolas the secoÌ„d ordayned about a fiue C. yeares paste they shall find that the conseÌ„t of the people was among them although the Emperour dyd ratifie and allow altogether afterward 36 Of the qualities and conditions of those which they ought to elect AS concernynge the conditions requyred in those whiche shoulde be elected and chosen it is manyfestlye declared at large by the spyrite and worde of God Wherefore we maye conclude that hee which wyll dyspence with any for money or rewardes cannot be led but with the spirite of Sathan 37 The order and maner to geue the voyces COncerning the manner to elect wée find that fasting prayers were the beginning of the electioÌ„s the which don shortlie after in the most best and wysest maner they gaue their voices in the great feare of God after they had examined the lyues and sufficiencie of those which were named according as God ordained by Saint Paule 38 Of confyrmation and consecration of the persons elected COncerning the confyrmation consecratioÌ„ of the person elected it was done by laying handes vpon the head of him which was elected commendyng him to the Lord by the prayers of all the Churche whiche were there assembled which ceremony hath ben vsed from the law of Moises after retained and vsed by Iesus Christ by the apostles Neuertheles in the election of bishops this was added by the auncient Canons that the nexte Byshops should be there at the least to the number of thrée with the metropolitane 39 Of mariage of fasting and of the difference of dayes and meates BEcause that matrymonyall causes be partlie ecclesiasticall and also fasting pertayneth to theÌ„ exteriour discipline of the Churche I haue gathered in a fewe wordes that which we beléeue and vse according to the scripture We do not put any part of our saluation in those things that is to say either in mariage or virginity either in fleshe or fyshe eyther to eate or not to eate but we do stay and establishe our selues in Iesus Christ onely as hath bene saide afore And as for good workes wherein the Christians ought to exâ—â—â—yse them selues they do far excell these aforesayd according as is commaunded or forbydden in the two tables of the. â— commauÌ„dementes â–ª Yet notwithstanding we doo commende and prayse such thinges as farre forth as the spirite of God doth commend them to vs. That is to weete as foloweth Fyrst we know that y â— seat of chastity resteth in the hart And therfore let not those brag or boast of virginitye which doo abstayne from the outward acte but those in whom the natural concupisceÌ„ce is so mortified that they haue no néede of y â— remedy of mariage Secondarily we know by the worde of God by most euident experience that continency is a speciall gyft which God geueth to those whiche séemeth good to him And for as long tyme as it pleaseth him Thirdly to abstaine froÌ„ mariage is not a thing that of it selfe doeth make vs acceptable to God nor yet mariage But he that is vnmaried hath more leysure to execute the publike or particular office that God hath geuen him and in this respecte we prayse continencie as a thing which serueth vs to vse our vocation better and none otherwyse â–ª Concerning mariage first we say that it is ordained of God honorable in al estates as the holy scripture teacheth so that who so euer hath not the gyfte of continency that is to say who
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
of the laying on ▪ of handes they haue made fowre Sacraments that is to saye confirmation penance the orders annealing And moreouer because the number of 7. pleaseth them very wel they would also haue mariage a sacrament wherof we wyll speake something briefly First of confyrmation Concerning confirmation it is certain that the true auncient Byshops examined those whiche were baptised in theyr infancie and caused them to render confession of theyr fayth when they were come of age for to confirme them And after in laying handes vpon theyr heade which is a most ancient ceremonie the which Iesus Christe his Apostles haue vsed commended thē to God The same also was done to those which were seduced by Heretykes and after were teturned to the Church Nowe for vs God be thanked this examynation and instruction is reestablyshed and dilygently exercysed in our Churches But these contrarywise hauing vtterly abolyshed the cause of any such manner of doings notwithstanding haue made a fayre sacrament without worde promise or ordynaunce of God after they haue put to theyr creame oyle what they lyst else because y e laying on of hands with prayer séemeth to them to be a verye lyght thing Finally for to ioyne an execrable blasphemy to theyr ignorance haue not ben ashamed to prefer theyr sacramēt of confirmation before the holye baptisme as theyr Canons declareth playnly Of penance It hath bene declared here aboue in y e articles 13. 14. 15. 16. 17. 18. and. 19. of the. 4 poynt which be the causes the effects of true penance then much lesse would we abolish penance Moreouer in the article 46. of the sayde fowrthe poynt we haue shewed howe Baptysme is the true Sacrament ordayned of God by expresse testimony on the scripture But these not content with the ordinances of God vnder this shadow that opē and publyke sinners according to the discipline of the Churche of the which I haue spoken in his place were reconcyled to the congregation with prayer and imposition of handes after they had fulfylled that which was enioyned them by y e ecclesyastical senate not to saitsfice to God but for to amende the slaunder and to geue sufficient testimonye of theyr amendement these I saye vnder this shadowe haue confounded and ouerthrowen all together in making a newe Sacrament of penaunce of which they make three partes to wéete contrition of the harte confession of the mouth in the Priestes eare satisfaction by works Whereof we doo principally reproue thess which followe Fyrst of their owne braine and fantasie onely they haue brought in this Sacrament which can not be but false because there is no worde of God for it Secondlye for that they requyre as necessarye to saluation all the partes aboue sayde wherein they shew themselues not as Phisitions but very murderers or killers of the consciences as it shall be sayde hereafter Thyrdlye they requyre an entyre and full perfection in all the aforesayde three partes ▪ the which is impossible for man to doo So all men maye sée to what ende theyr doctrine tendeth Item for to make vp the whole heape of wickednesse they adde to it this blasphemy that by the merytes of those things theyr sinnes be pardoned And so by thys meanes abolish and make of none effect the benefite of him by whose bloud our soules be purified and made cleane In the fyfte place ▪ because they shall not slaunder vs ye shall perceyue howe we doo vnder stande of these three partes of theyr penance Of contrition Concerninge the contrition of the harte wee know that the verye true amendment of a Christian must beginne by the feelyng of his synnes as wée haue sayd in the article 23. of the fowrth poynt but in such wyse that it may be a way to lead vs to the frée mercy of God and not to thinke to wype out our sinnes by the merite of our contrition which is not a meryte of ryghteousnesse but a sorrowe due to our sinne Of confession As of confession we finde fyue kynds the which we teach and practise warely and dilygently according to the worde of God not for to séeke therein remission of the sinnes but as fruites and effectes of the true féeling of our sinnes The fyrste is publyke confessyon of the whole Churche towardes God when they do assemble themselues ordinarylye to heare the worde of God or extraordynarily in some afflictions or trouble The seconde is of euery one partycularly opening his harte ordinarilye before God to aske pardon of him after the example of the Publican The thirde is when a synner extraordinarilye touched with the true zeale of God commeth so farre as to confesse openly his myserie and the mercy of God towardes him after the example of Dauid and many other The fowrth is particularlye that is to wéete when a synner desyringe consolation and assuraunce of his saluation commeth to hys neyghbour and principallye to his Pastor whose offyce is to shewe the vse of the worde of God as well to the whole flocke which is committed to him as to euery person particularlye But hée muste take héede howe hée layeth this yoake vppon theyr consciences for God hath not made it as a lawe And also there ▪ must bee héede taken more nearer that they ioygne not nor attribute absolution eyther to the person of the Pastour or to the vertue of certaine wordes pronounced Nor to any other thing thē to the pure grace of God in Iesus Christ apprehended by faith As is declared to vs by his worde as hath bene spoken before in the Articles 25. 26. 27. 28 of the fift poynt The first is when a sinner reconcyleth himselfe to him whom he hath offended be it to one particular person or to many or to the whole Church which is a confession reknowledging of syns ordained of God which foloweth alwayes a true repentaunce Beholde then the maner of knowledging our synnes grounded vpon the holy scriptures and teacheth vs moreouer that none can be sufficiently sory and penitent for his sinne But concerning the necessity to confesse our sinnes to priests as they call them leauing out nothyng at all as if remission of sinnes depended vppon such a recytall we dare by Gods word boldly affirme that it is a very deuellishe and wycked ordinaunce wherof no fruit can ensue in the Church of God As also it appeareth y ◠it was neuer instituted of God by the opinion of the canonistes but by Innocent the thyrde It is apparant that of a long tyme there was in some Churches a certain person ordained among the elders or auncients for the vse of the fowrth and fift kinde of confession wherof we haue spoken But there is no cause why to impose this law to any people or to binde the consciences to a thynge impossyble that is to saye to perfyte recytall of all his synnes much lesse to establishe the remission of sinnes in the same
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
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
into the Churche of God vntyll they had driuen him out which is the onely maister euen our Christ And there is neyther holye Scripture neyther Counsell nor Decrée nor any auncient Doctor whiche euer dyd know such monsters Concerning Chapiters there is some more apparaunce For the name onelye of Cannons and Prebendes declareth that they haue succéeded in the Cleargie of those that were norished of the fowrth parte of the goodes of the Church among whome were chosen wyllinglie those whiche were employed to charge an office and to those whiche had with the Bishop the spiritual gouernment wher of hath béene spoken in the. 32. Artycle of the fyfte poynt But notwithstanding what is the office of Canons trulie nothing lesse then to gouerne a Church For namely the Bishoppes woulde neuer suffer them and in déede they coulde not And if we shall come to speake of the lyues of those Gentlemen I woulde knowe if there be any man that hath his naturall wytte that can tell what dyfference there is betweene the most part of Cannons and the Hogges This question auoyded they shall haue a respecte what order they keepe in their Hierarchye It hath bene spoken of the personne of those Lordes the gouernours of the Church who hauing so good a foūdation ▪ it is easie to perceyue what may be theyr gouernment Fyrste if they woulde or dyd vnderstande howe to doo it were it lawfull for them or eyther Archbyshoppe or Byshoppe to reforme the doctrine No for that appertayneth to the Theologians and Diuines And as for them I confesse they bee no suche And certaynlie there may be perceyued in the same onelye the iuste Iudgement of GOD agaynste those whiche haue contempned so excellent an offyce as to declare the the secréetes of GOD to men Yet the Archebyshoppes and Byshoppes whiche onelye wyll haue theyr voyce delyberatiue in the Counselles notwithstanding muste come behynde bothe in syght and knowledge of those whiche haue not remooued out of the puddell of one popyshe schoole and ought of right themselues to be ordered by the Byshoppes accordinge to all good order For where was it euer séene that the Doctour put the case that such were Doctours which neyther haue doctryne neyther flocke to teache shoulde go before the Pastour And yet notwithstanding some of these Gentlemen taketh no lesse vppon them ouer their natiue kyngdomes Yea the Pope him selfe attrybuting to them the knowledge of doctrine in suche wyse that it is not lawfull for to gaynsaye them vnder paine to bée iudged and punished for an heretike Concernyng manners who is hee that wyll meddle with it among them For there is nothinge in the worlde that they feare more and principallye in that whiche concerneth the seruice of GOD. For they can doo no otherwyse without periurie then to mayntayne and augment all the tyrannye of the Romyshe courte Concerning elections howe is it among them vtterly abolished and chaunged into this horryble and abhominable marchandise of Symonie whereof hath bene spoken here before and especiallye in the elections of Canons Moonkes as they bée accustomed to elect Who shall call this a lawfull election where as is not but an open most execrable poluting of that which is required in the true elections according to the word of God and all the auncient decrées Concerning confyrmations of Offycers elected what other thyng is it then a very apish playe from the hyest degrée whiche is the Metropolytane vnto the last whiche is to bee receyued into the Clergie As for Ecclesiastycall causes and namely in corrections where is the Ecclesiasticall Senate Where is the lawfull iudgement to teache the ignoraunt to call synners with meekenesse lowly to repentaunce Where is the woorde of God Where is the auncient Counselles and Cannons for to vanquishe and conuince Heretickes Which bee those that haue the charge and offyce to excommunicate Where be the persons excommunicated What be the causes Excommuncation How be they ordered What absolutions haue they What satisfactions to the Church Hereby ye may plainly sée what their Succession and Hierarchy is of which they boast so much and consequently what is the whole gouernment of the Church ¶ Of Moonkes If the name of Moonkes that is to say solytarie be not sufficient to declare that those whiche at this daye be named Moonkes bee nothing lesse then that which they bée called there bée other reasons sufficient for to conuince them For auncient Monasteryes were as Collegies into the whiche men resorted for two causes Fyrst the better to bée at quiet to studie the Scriptures The second to exercise patience and austeritie of lyfe Not withstanding it was not to be strayned and bounde to one place during lyfe without exception But contrarywyse to bée the more méete to serue the Churches when they shoulde be called and elected thereto as it appeareth by Gregorye Naziancene Basile and Chrysostome and namely in Saynt Augustine To be ydle or not to worke with the handes was intollerable for on the contrarie they lyued onely by the labour of theyr owne handes yea and they dyd geue the rest of theyr labour to the poore So that a Moonke not trauayling for his lyuing was estéemed as a Theefe according to the rule of saint Paule And to put saluation partlie or altogether in their abstinances howe extréeme or hard so euer they were they neuer thought it For they knew very well what it was that Saint Paule had wrytten of that poynte Moreouer Saint Augustine testifyeth and sayth Let none be oppressed aboue his power leaste there bee superstition in the abstynence of meate for the weake refusing foolyshlie the vse of Wine were admonished brotherly that by their superstition they brought them selues rather more weake then holy It appeareth moreouer by that which Saint Ciprian sayde that it were better for the Vyrgins which were dedycated by promyse to God that is to wéete to the seruyce of the poore and not to bée ydle in Coouentes if they woulde not or coulde not continue that they shoulde marry rather then fall into the fyre and burne by theyr delyghtes as also Saynt Paule hath ordayned If this be veresie Saynt Cyprian must bée an heretike Neuertheles ye may sée the maner of the auncient Monastaries whereunto what shall wée fynde lyke or agréeing in these stynckinge corners or dennes full of all superstition apyshnesse blasphemies enuyes treasons dronkennesse ambitions Sodomyes poysonynges and all other styncking fylthynesse so styncking that they them selues cannot endure it which appeared long since and sproonge vp by lytle and lytle For Saynt Chrisostome had no greater enemies then suche false Moonkes and Fryars runnyng by the streetes from town to towne and namely of these which be called Mendicantes Is it not maruayle that the Cardynals and namely among others hée that was Pope of late named Paule the fowrthe is not set asyde and all their tayle is not sent agayne to the Diuell from whence