come whome I will Ioh. 15. sende vnto you from the Father euen the spirite of truthe whiche procéedeth of the Father he shall testifie of me to be shorte we receaue and allow the Apostels Créede whiche teacheth vs the true faith We condemne therfore the Iewes with al blasphemers of the holy Trinitie whiche we ought to honour We condempne also all Heresies and Heretikes teachyng that the Heresies Sonne and the holy Ghoste is God by name onely Also that there is in the Trinitie a thinge created and seruing or subiecte to the other to be short that there is in it any inequalitie of more or lesse or that the Trinitie hath one bodie or is facioned like a bodie differinge in maners or will or confuse or solitarie as though the Sonne and the holy Ghoste were nothinge else but the affections and proprieties of one God the Father as Monarchici the Nouatians Praxeas Patripassians Sabellius Samosatenus Aetius Macedonius Anthropomorphitae Arius and such like did thinke ¶ Of Idolles or Images of God of Christe and of Sainctes Cap. 4. BEcause God is an inuisible spirit Images of God the Father of an infinite essence truely he cānot be expressed or represented by any Image or any māner of Science In consideration wherof we feare not to call the images of God as the Scripture doth mere lies We reiecte therefore the Idols not of the Gentils onely but the Images of Christians also For albeit Christe did take vpon him our humaine nature yet he toke it not Images of Christe for that intent to geue a paterne to caruers and painters He denied that Math. 5. he came to breake the lawe the Prophetes but by the lawe and Prophets Deut. 4. images be forbidden He deuied that his corporal presence should profite his Esay 40. Church he promised that he would be alwaies with vs by his spirite who then would thinke that the shadow or Ioh. 16. image of his bodie shoulde profite the Godly any maner of waies And seing that he abideth in vs by his spirite we 2. Cor. 3. are doubtles the temples of God But what agréemēt hath the temple of God with Idolles And seing that the blessed 2. Cor. 6. Images of Sainctes Act. 3. 14. Apo. 14. 22. spirites heauēly Sainctes would in no wise be woorshipped and were against Images while they liued here vpon earth is it like that they beynge nowe Sainctes in Heauen and Aungelles are pleased with their Images to the which men boowe their knée put of their cappe and otherwise honour To the ende that men might be instructed in Religion and put in minde of diuine matters and their saluaciō Christ hath commaunded that his Gospell should be preached he hath not licensed Marc. 16. Images are not Lay mens bookes vs to painte Images to teach Lay mē with pictures he ordained his Sacramentes also but hath no where appointed Images to be erected Moreouer whether so euer we turne our face the liuely true creatures of God are before our eies whiche beyng well marked as it is meete they shoulde doo much more moue the beholder then all the Images or vaine immoueable rotten and dead pictures of al the men in the worlde Of these the Prophete spake full truely They haue eies and sée not c. Therefore we allowe the Psalm 115. Lactantius iudgement of Lactantius that auncient Doctor saying There is no doubt but that there is no Religiō where so euer an Image is We affirme also that Epiphanius that blessed Bishop did wel Epiphani ' Ierome whiche findinge in a Churche porche a vealle wheron was painted the image as it were of Christ or of some Sainct cut it in péeces carried it away with him because contrary to the auctoritie of the Scripture as he saide he sawe the Image of Christes humaine nature hange on the Crosse wherfore he cōmaunded that no more such vealles should euer after be hāged in Christes Churche as be against our Religion quoth he but rather that that scrupulositie should be taken away whiche is vnwoorthie of the Church of Christe not méete for faithful people Furthermore we approue this sentēce pronoūsed of S. Augustine of true Religion Augustine cap. 55. Let vs not compte it Religiō to woorshippe the woorkes of mens handes for the craftes men that forge such things are muche more excellent then their handie woorkes whome not withstandinge we ought not to adore or woorshippe ¶ Of Adoration seruinge and callinge vppon God by our onely mediator Iesus Christe Cap. 5. WE teache menne to honour and woorshippe the true God God onely is to be adored and vvoorshipped Mat. 4. onely We geue this honour to none other accordinge to the commaundement of the Lorde Thou shalt honour the Lorde thy God and him alone shalte thou serue Verely all the Prophetes haue vehemently inuaide agaynst the people of Israell bicause they woorshipped strange Gods and not the onely true God But we teache that God is to be woorshipped as he himselfe hath taught vs to serue him that is in Spirite and trueth and not with any superstition but with sinceritie of hearte accordynge Esay 66. to his woorde least he saye to vs at Ierem. 7. any time Who required this at your handes Paule auoucheth that God is Act. 17. not woorshipped with mens handes as though he néeded any thinge We call vppon him onely in all daungers and affayres of our life and that by God onely is to be called vppon for Christes sake alone Psalm 50. the intercession of our onely mediator Iesus Christe for we are thus expresly commaunded Call vppon me in the daye of trouble and I will deliuer thée and thou shalte glorifie me Moreouer the Lorde hath moste bountifully promised vs sayinge Whatsoeuer ye Ioh. 16. shall aske of my Father he will geue it you Againe come vnto me all ye that Math. 11. labour and are heauie laden and I will refreshe you And againe How Rom. 10. shall they call vppon him in whome they haue not beleued we then that beleue in God onely call vppon him onely and that for Christes sake onely For there is one God saieth the Apostle and one mediator betwixt God 1. Tim. 3. and man Christe Iesus And againe If any man sinne we haue an Aduacate 1. Io. 2. with the father Iesus Christe the righteous wherfore we neither Adore the Sainctes in Heauen neither woorshippe Sainctes should not be Adored or called vppon neither call vppon them ne yet acknowledge them to be in Heauen as our intercessors or mediators to God For God suffiseth vs our onely Mediatour Iesus Christe wherefore we geue not to any other the honor due to God and his Sonne because he hath plainely saide I will not geue my glorie Esay 43. Act. 4. vnto an other And Peter teacheth Amonge men there is geuē none other name vnder Heauen
a name The preaching of the gospell is called The spirite and the letter ii Cor. iii. also by the apostle the Spirit the seruice of the Spirit because that it is made of great efficacy liuely by faith in the eares or rather in the hartes of beleuers by the holy ghost illuminating thē For the letter whiche is contrary to the spirit doeth surely signifie euery outward thyng but chiefly the doctrin of the lawe whiche causeth wrathe to vnbeleuers and prouoketh to synne without the aide of the spirit and faith woorkyng in their mindes For the whiche cause the Apostle calleth it also the ministerie of death For here vnto belōgeth that saiyng of his the letter killeth but the spirite quicekneth The false Prophetes preached the gospell corruptly mingelyng the Lawe therewith as though Christ could not The heresies saue vs without the lawe Suche as the Hebionites are said to be who sprang of the heretike Hebeō Suche wer the Nazareans whiche were in olde tyme called Minei whom euery one we cōdemne Preachyng the Gospell purely teachyng that by the spirite alone and not by the lawe beleuers are iustified But of this matter we will intreate hereafter more at large in the title of Iustificacion And albeeit the Preachyng of the Gospell compared with the Pharises The doctrine of the Gospel is not newe but a moste auncient doctrine doctrine of the Lawe séemed when it was firste preached by Christe to bée a newe doctrine whiche Hieremie also prophesied of the new Testament yet in verie déede it was not onely then and now is olde doctrine as now adayes Papistes call it newe comparyng it with their longe receiued doctrine but also is the moste auncient doctrine in the worlde For God from the beginnyng predestinated she worlde to be saued by Christe Whiche predestinacion and eternall counsaile of his he hath opened to the worlde by the Gospell whereby it is manifeste that the Religion and doctrine of the Gospell is the eldest of all that euer was is or shal be Wherefore we saie that all thei are fouly deceiued and speake vnsemelie of Gods euerlastyng counsaile whiche affirme that the Gospell and this religion is sprong vp of late and is a faithe scase thirtie yeres olde In whō that saiyng of Esay the Prophete Esaie v. is fulfilled Wo be to them that speake good of euill and euill of good whiche put darkenesse from light and light from darkenesse and that putte bitter for swéete and swéete for sowre ¶ Of repentaunce and the conuersion of man Chap. 14. THe Gospell hath ioigned vnto what repentaunce is Luke xxiiii it the doctrine of Repentaūce For so saied the Lorde Repēpentaunce and remission of synnes muste bée preached in my name to all nacions By repentaunce we vnderstande the amendement of the mynde in the sinfull man prouoked therevnto by the preaching of the Gospell and inward woorkyng of the holie ghoste and receiued with true saithe wherby the synner doeth straite waie acknowledge his naturall corrupcion and all his synnes reproued by the woorde of God and beeyng hariely sorie for the same doeth not onely bewaile his iniquities but beeyng ashamed thereof confesse theim but also with disdaine deteste them mindyng earnestlie to amende and alwaies indeuouryng to leade an innocent and vertuous life as long as he liueth And this assuredly Repentaunce is a true conuersion from satan to God is vnfained repentaunce to wit a true conuersion to God and all goodnesse with a spedie departure from satan and all euill We also plainly affirme that this repentaūce is the mere gifte of God and not the worke of our Repentaunce is the gifte of God ii Cor. ii strengthe For the Apostle biddeth a faithfull minister diligētly to instruct theim whiche resiste the truthe assaiyng if God at any tyme will giue thē repentaunce that thei maie knowe the truthe Moreouer the synfull woman mencioned in the Gospell who wasshed Christes fete with her teares and Peter who wept bitterly be wailyng Luke vii and. xxii his deniall of Christe doe plainly declare vnto vs what maner of minde the penitent should haue when he earnestly lamenteth his sinnes which he hath committed The prodigall sonne also and the Publicane mencioned in the Gospell and compared with the Pharisie are fitte examples for vs to imitate in confessing our sinnes The prodigall sonne saied Father I haue synned against heauen in thy sight nowe I am not worthie to bee called thy soonne make me as one of thy hiered seruauntes The Publicane not beyng so bolde as to lifte vp his yies to heauen knockyng his breast cried O God bee mercifull to me a synner These penitent offendours we doubt not but that God receiued againe to his mercie and fauour For Ihon the Apostle saith If we acknowledge our i. Ihon. i. synnes he is faithfull and iuste to forgiue vs our synnes and to clense vs from all vnrightuousnes If wee saie we haue not synned wée make hym a lier and his woorde is not in vs. Wée beleue that this plain and frée confessiō which is made onely to God either priuately betwixte God and the offendour or openly in the Churche when the generall confession of synne is recited dooeth suffice and that it is not necessarie to obtaine remission of synnes by confessyng our offences Popishe confession with whisperyng in a Priestes eare or by hearing his absolucion while he laieth his handes vpō our heddes For of suche maner of repentaunce there is founde in the holie scriptures neither any commaundement ne yet example Dauid protested saiyng I acknowledged Psal xxxii my synne vnto thée neither hid I myne iniquitie from thée I thought I would confesse against my self my wickednesse vnto the Lorde and thou diddeste remitte the punishmente of my synne The Lorde also teachyng vs to praie and eke to confesse our iniquities saied Thus shall ye praie Our father which art in heauen c. Math. vi Forgeue vs our trespasses as we forgeue theim that trespas against vs. It is therefore necessary that wée confesse our faultes and that wee reconcile Note our selues to our brother if we haue offēded hym Of the whiche kind of confession Iames the Apostle speaketh saiyng Acknowledge your synnes Iames. v. one to another How bee it if any what priuate Confession is allowed man beyng oppressed with the burthē and temptacion of doubtfull synne would aske counsaile and seeke comfort priuately either of the minister of the church or any other learned in the Laws of God wée disalowe it not In like maner we greatly commēde that Publike confession generall and publike confession of sinnes whiche is accustomed to be rehersed as we saied before in the Churche and holy assemblies Many babble maruelous thynges of the Keies of the kyngdome of God The forged keyes of the kyngdome of heauen and forge thereby swoordes speares scepters crounes and absolute auctoritie ouer the greateste kingdomes to
The true keyes bée short ouer bodies and soule Wée simple iudging according to God his worde saie that all ministers lawfully called haue and occupie the keyes when the preache the Gospell that is when thei teache exhorte comfort reproue and kepe in good order the people committed to their charge For in To open or to shutte the kyngdome of God so doyng thei open the kyngdome of heauen to the obedient and shutte it to the disobedient These keyes the lorde promised to his Apostles Math. xvi and performed his promes Ihon. xx Marke xvi Luke xxiiii when he sent his disciples and bid them preache the Gospell and forgeuenes of synnes to all the worlde Paule ij Cor. v. saieth that the Lorde hath geuen to his ministers the office of reconcilyng synners to God What that is immediatly he declareth addyng The worde or doctrine of reconciliation And more plainlie expoundyng his owne woordes enferreth that Christe his ministers dooe the embassage of Christe in his name representyng God his persone exhorting his people to be reconciled to God by faithefull obedience Thei then vse the Reies whē thei exhort The vse of the keyes vs to faithe and repentaunce So thei reconcile to GOD so thei forgiue synnes so thei open the kyngdome of heauen and bryng beleuers in farre Mat. xxiii otherwise then thei of whom the lord spake in the Gospell wo be to you Scribes and Pharisies Hipocrites bicause ye shutte vp the knowledge of heauen before men for ye your selues goe not in neither suffer ye theim that would enter to come in Well therefore and effectuallie doe ministers absolue whē To adsolue thei preache the Gospell of Christ and remission of sinnes for his sake which is promised to all that beleue and are baptised Neither dooe we thinke that the absolucion is therefore of greater vertue because it is whispered in ones eare alone or mūmeled ouer ons hed We thinke notwithstanding that remission of synnes ought diligently to be preached to all men and that euery particuler man ought to bee admonished that it lieth hym vpon to seke for remission of his synne But how circumspecte and diligent penitentes ought to bee in indeuouryng Amendemēte of life to lead a newe life in depressyng the old and sturryng vp the newe mā exāples in the Gospell teache vs The Lorde saied to the man whom he cured of the palsie behold thou art made Ihon. v. whole sinne no more least some wors thing happen to thee To the adultres woman whom he condemned not he said goe thy waies synne no more By Ihon. viii the whiche wordes doubtles he ment not that it was possible for man to be without synne as longe as he liues in the fleshe but he would haue vs watch and to bee verie carefull to indeuoure by all meanes wee can and to praie vnto God that we fall not againe into those synnes from the whiche we are risen as it were and that we be not ouercome with the flesh the worlde and the deuill Zacheus the Publicane being Luke xix receiued into God his fauor crieth in the Gospell Behold half my gooddes I geue to the poore O Lorde and if I haue deceiptfully begiled any mā I restore hym iiij times so muche After Good deedes required in the penitent the same sort therefore we preache that restitucion mercie and almose déedes are necessary to be doen of thē whiche truely repent And generally with the Apostles woordes we exhort all and saie Let not synne reigne in Roma vi your mortall bodies to obeye it in the lustes therof neither geue your members as weapons of vnrightuousnes vnto synne but geue your selues vnto God as thei that are a liue from the dedde and geue your members as weapons of rightuousnes vnto God Wherfore we cōdēne al the impious Heresies words of those the dispise the preaching of the Gospell and saie It is an easie matter to returne to God Christ hath made satisfactiō for all sinne We shal quickly haue pardō for our wickednes what hurt then shal it do vs to sinne We nede not muche to passe for repētance c. Suche impious talke I saie we condēne Howbeit we teache that at al times eche sinner maie haue frée accesse to God who forgiueth the faithful al their iniquities except onely the Marke iii. sinne against the holy ghost Therfore we disalowe the old new Nouatians with the heretikes called Catharie chiflie we condēne the gainfull doctrine of the pope touching penitēce And against his Symonie his symonicall pardanes Popishe pardons we alledge the iudgement of Simon Peter thy money perishe with thee because thou thinkeste that the Actes viii gifte of God maie bee obtained with money thou haste neither part nor felowshippe in this businesse For thine harte is not right in the sight of God We discommende all those who imagin that thei are able to make satisfaccion Satisfactiōs for their synne whiche thei haue committed and that with their owne satisfactions For we teach that Christ onely by his death and passion is the satisfaction for all synne and the pacifier of God his wrathe Yet notwithstandyng as we said before we ceasse not to call vpon menne to subdue the rage of the fleshe Addyng that wee ought not arrogantiie to hurle before God our good deedes as satisfaction for our synnes but rather humblie like the children of God to shewe our good liuyng as a token of newe obedience and thankfulnes for our deliueraunce and full satisfaction purchased by the death of Christe the soonne of God ¶ Of the true Iustifiyng of the faithfull Chap 15 TO Iustifie according to the what it is to iustifie Apostles meanyng in his disputacion of Iustificaciō is to forgiue synnes to absolue from the faulte and punishment also dewe for the same to receiue into fauour and to pronounce iuste for the Apostle to the Romanes writeth It is God that iustifieth who is it that condemneth To iustifie and to condemne are here putte as contraries In Actes xiij he saieth By Christe remission of synne is preached vnto vs and from all thynges from the whiche ye could not by the lawe of God be iustified by hym euery one that beleueth is iustified We also reade in the lawe and in the Prophetes thus If any strief arise betwene menne and thei come vnto Deut. xxv iudgement let the Iudges iudge them but let the rightuous be iustified and we are iustified through Christe the wicked condemned And Esaie v. Wo be to them that iustifie the impious manne for any bribe It is moste certaine that we all are by nature impious synners and before the Iudgemente seate of God conuicted of impietie and giltie of death howbeit we beleue that wee are iustified that is to saie pardoned of our synnes and deliuered from death by God who is our Iudge and that onely for Christe his sake without any respect of
the olde Testament to bee youth should be instructed in godlines verie diligent in instructyng a right their children euen from their infancie and gaue expresse cōmaundmente in his lawe to teache them and to expounde vnto theim the misteries of his Sacraments Seeyng then it is euidente by the doctrine of the Euangelistes and Apostles that God hath no lesse care for the youthe of his people with whom he lefte his newe Testamente when he openly witnesseth saiyng Suffer little children to come Mar. x. vnto me for to suche belongeth the kyngdome of heauen doubtlesse those ministers of churches doe moste wisely whiche betyme diligently instructe the youthe laiyng in theim the firste foundacions of faithe and faithefully teachyng the first principles of our religion expoundyng to them Gods cōmaundementes the Crede and the Lorde his praier the vse of his Sacramentes with suche other like firste instructions and chief poinctes of our religion Lette the congregacion shewe theim selues faithfull and diligent in bryngyng their children to be taught desiryng reioysyng that their youth maie be well instructed For as muche as menne are neuer more greuously tempted then whē thei be weake and sicke sore broken with diseases of the Visiting of the sicke mynde and bodie the Pastours of the Church doubtles ought at no time to be more watchfull and carefull to saue his flocke then in suche sickenesse and infirmities Let theim therefore visite the sicke betymes and let the diseased sende for theim without delaye if the cause so require Let the ministers cōforte The ministers duene and confirme theim in the true faithe arme them againste the pernicious suggestiōs of Sathan let theim say praiers in the sicke mannes house and if nede require let theim praie for his recouery bothe of bodie and soule in the Churche also And let theim do their indeuour that he maie depart out of this worlde in blessed state The Popishe visityng of the sicke Popishe visiting the sicke with their extreme vnction or ennoylyng we saied before that we allowed not because it containes many foolishe and odious thynges not approued by the Canonicall scripture ¶ Of buriyng the faithfull and care whiche men ought to take for the dedde of Purgatorie and thapperyng of spirites Cha. 26. THe scripture commaundeth to burie honestly and without Burying cōmaunded in scripture supersticion the bodies of the faithfull as the temples of the holie ghoste whiche we beleue shall rise again in the latter daie Also to make mencion after a comelie forte of theim who died Godlie in the what care we shoulde take for the dedde Lorde and to be ready to helpe and releue those whom thei haue left behind theim as widdowes and fatherlesse children We teach men to take none other care then this for theim that bee dedde Wée therefore muche disalowe the heretikes called Cynici who despised dedde bodies or very negligentlie Heretikes and contemptuously hurle theim into the yearth neuer speakyng so muche as a good woorde of them nor caryng any thyng at all for those whom they left behinde thē Now on thother side wee like not those that are to muche and to ouerthwertly seruicable to the dead howlīg like Ethnikes for their friendes departed saiyng or hearyng Masse for their soules and mummelyng for pence certaine praiers to deliuer them by this their deuocion from tormentes wherewith thei suppose that thei are after their death tormented yet so that by their lamentable sōges and Diriges thei are released of their paines Hobeit moderate mournyng whiche the Apostle j. Thes iiij Moderate mornynge is cōmendable graunteth we discommende not iudgyng it an vnnaturall parte to be nothyng greued in suche a case Wée beleue that the faithfull goe straight too Christe after their bodily death and therefore neede not the Suffrages or whether mē◠soules go after their departure praiers of the liuyng Wée beleue also that Infidelles are without delaye caste doune hedlonge into helle from whence no seruice of the liuyng is able to deliuer them The doctrine whiche some teache concernyng the fire of Purgatorie is Purgatorie contrary to our Christian faithe I beleue the forgeuenes of sinnes and the life euerlastyng and contrary to our cleane purgyng from all our iniquities by Christe Neither agreeth Purgatorie with these saiynges of the lord Christ Verely verely I saie vnto you Iohn v. he that heareth my woorde and beleueth in hym that sent me hath euerlastyng life and shall not be condemned but hath passed from death to life Againe Ihon. xiij He that is wasshed needeth not saue to wasshe his feete but is cleane euery whitte and ye are cleane Moreouer as touchyng their doctrine The appearig of spirits is disceate of the deuyll of spirittes or dedde mennes soules some tymes apperyng to thē that liue and desiryng them to dooe somewhat wherby thei maie be deliuered we esteme suche visions or sightes as mockynges craftes and disceiptes of the deuil Who as he can trāsfigure hym self into an Angell of lighte so is he busie to ouerthrowe and bryng in doubte the true faithe The Lorde forbadde in the olde Testamente to aske counsaille of the dedde or to haue any Deut. xviii thyng to doe with spirites It was denied to the riche glutton who laie tormented in hell fire as Christe the aucthour of all truthe in the Gospell declareth that Lazarus should retourne to his brethren God by the mouthe of Abrahā pronoūcyng and saiyng thei haue Moses and the Prophettes let them heare them if thei hear not Moses Luc. xvi and the Prophettes neither will thei bee perswaded though one rise againe from the dedde ¶ Of rites ceremonies and indifferent thinges Chap. 27. CEremonies were in tyme why ceremonies were geuen paste deliuered to the people in the olde Lawe as a certaine scolynge to them who were kepte vnder the lawe as it were vnder a scholemaister and tutor But when Christ came our deliuerer and had taken awaye the ceremoniall Ceremonies remoued by Christ lawe we that beleue are no more vnder the lawe nor yet boūde to obserue those ceremonies which at our Messiascōming vanished away which the Apostles were so farre from kepynge Ceremonies not kepte of the Apostles or renewynge in Christe his churche that they openlye affirmed that they would laie no suche yoke nor burthen vpō the churches necke Wherfore we might séme to bryng in or restore Iudaisme if in the Churche of Christ we Increase of Ceremonies to Iudaisme should heape vp ceremonies vpon Ceremonies after the maner of the olde churche Wherfore we bée not of their mindes who thought it good that Christ his churche should be kepte vnder as with a certain scoling with many and sundrie rites For if thapostles would not burthen Christian people with ceremonies why multitude of Ceremonies is not allowed which were firste ordained and apointed by God hymselfe who I praye you being well in his wittes woulde violently thruste
to be Canonicall and a moste certaine a Psal xix viii and. ix Psal 12. 7. rule of our faithe not so muche because of the common agremente and consente of the Churche as through the witnesse and inwarde perswasion of the holie spirite whiche causeth vs to discerne them from the Ecclesiasticall bookes On whiche although thei bee profitable wee maie not grounde any article of faithe 5. We beleue a 2. Tim. iii. xv and. xvi 2. Pet. 1. that the worde contained in these bookes proceded frō God b Ihon. iii. xxxi 34. and. v. 34. of whō it taketh aucthoritie and not of men c Iho. 15. 11. Act. 20. 27. and for asmuche as it is the rule of all truthe containyng al thynges necessarie to the Seruice of God and our saluacion that d Deut. 12. 32. and. 4. 2. Gal. 1. 8. Apo. 22. 18. and. 19. it is not lawfull for any man no not for Angelles to adde diminishe or chaunge any thing therein Whereby it followeth that neither e Mat. 15. 9 Actes 5. 28. and. 29. antiquitie custome multitude mannes wisedome iudgement statute proclamacion decrée counsail vision or miracle can bee compared with the said holie scripture f i. Cor. 11. 1. 2. and. 23. but that contrariwise all thynges ought to bée tried ruled and reformed by the same And accordyng thereunto wee allowe the thrée Simboles or Credes that is the Apostles Crede the Crede of Nice and Athanasius Crede because thei be agreable to the worde of God .6 This holly scripture a Deu. 4. 12 Mat. 28. 19. i. Ihon. 5. 7. teacheth vs that in this onely and simple substance diuine whiche we haue confessed there are three persones The Father the Sonne and the holie ghost the Father the firste cause beginnyng and original of al thinges the b Iohn 1. 1. 17. 5. Act. 17. 25. Rom. 1. 1. Sōne his worde and euerlastyng wisedome the Holie ghost his vertoe power and efficacie The Sōne from euerlasting begotten of the Father The holie ghoste procedyng from bothe The three persones not confused but distincte and neuerthelesse not deuided but of one onely substaunce eternitie power and equalitie And therein wee also allowe the determination of the auncient Councelles and deteste all suche sectes and heresies as haue been reiected by the holie Doctors as fainct Hillarie sainct Athanasius S. Ambrose S. Cirill 7. We beliue a Gene. 1. 1. Iohn 1. 3. Iud. 6. Col. 1. 16. Hebr. 12. 14. that God in three persones together woorkyng by his vertue wisedome and incomprehensible goodnes hath ereated all thynges not onelie heauen yearth and eche thing therrein containe dibut also the inuisible spirite b 2. Pet. 2. of whiche some are fallen hedlong into perdicion c Psal 103. 20. 21. other some continue in obedience d Iohn 8. 44. That the first beyng corrupt by malice are enemies to all goodnesse and consequentlie to the whole Churche The seconde beyng performed by the grace of God e Heb. 1. 7. 8. are ministers to glorifie the name of GOD and serue to the sauetie of his chosen 8. We beleue a Psal 104. that not onely he hath creater all thinges but that he gouerneth and cōducteth b Pro. 16. 4 Mat. 10. 29 Rom. 9. 11. Actes 17. 24. 26. 24. disposeth and ordaineth according to his will all thinges that come to passe in the worlde c 1. Iohn 2. 16. Ose 13. 9. 1. Iohn 3. 8. Not that he is the aucthour of euill or that any faulte maie be imputed to hym d Psal 5. 5. 119. Iob. 1. 22. seyng his will is the seueraine and infallible rule of all rightuousnes and equitie e Act. 2. 23. 24. 27. But he hath suche wonderfull meanes to vse the seruice of Deuilles and wicked men that he can conuerte to good the euill whiche thei dooe and wherein thei are culpable And f Rom. 9. 19. 20. 11 23. sa confessing nothing to be doen without the prouidence of God we reuerence with all humilitie those secretes that are hidden from vs without further searchyng for that whiche is aboue our reache And rather applie to our vse that whiche is declared vnto vs in the holie scripture to bee the better in quiet safetie g mat 10. 30 Luke 21. 18. because that God to whō all thynges are subiecte so watcheth ouer vs with a Fatherly care that one heare can not fall frō our heddes without his will h Iob. 1. 1. Gene. 3. 15. And in the meane while so bridleth the Deuil and all our enemies that thei can not harme vs without his leaue 9. We beleue that man a Ge. 1. 26. Eccls. 7. 30. Rom. 5. 12. Ep. 2. 2. 3. beyng at the beginnyng created cleane perfite and like to the Image of God is through his owne proper fault fallen from the grace whiche he receiued b Gene. 6. 5 and. 8. 21. and is so estraunged from God who is the fountaine of rightuousnesse and all goodnesse that his nature is whollie corrupt and beyng blinded in spirite and corrupt in harte hath loste all perfitenesse without hauyng any residewe thereof c Rom. 1. 21 and 2. 18. 19. 20. And though he be yet able to discerne good from euil d i. Co. 2. 14 we safe that that light is tourned into darkenesse when he goeth about to knowe God For that by all his reason and vnderstandyng he is not able to reache any thyng nere therevnto e Iho. 1. 4. 5 and. 8. 36. Rom. 8. 6. 7 And although he haue a will that moueth hym to do this or that yet that it is so thrall to synne that he hath no libertie to dooe well but suche as God geueth hym 10. Wee beleue a Gen. 8. 21. Rom. 5. 12. Iob. 14. 4. that all the ofspryng of Adam is infected with suche contagion whiche is the originall synne and naturall vice and not onelie an imitaciō as the Pelagians go about to proue whom wee deteste with their errours And thinke it not néedefull to enquire how synne cometh from one man to an other seyng it suffiseth that that whiche God gaue hym was not to hym alone but to all his posteritie And so that in the persone of hym wee are spoiled of all goodnesse and ouerwhelmed in all pouertie malediction 11. Wee beleue also that this vice is verie synne a Psal 51. 7. Ro. 3. 9. 10. 11. 12. 13. 5. 12. whiche is sufficiente to condenme all mankinde yea euē new borne children and to so reputed bofore God b Rom. 7. And after Baptisme it remaineth synne as concernyng the fault though the condemnacion be taken awaie from the children of God who of his free goodnesse imputeth it not to them Further c Rom. 7. 5. that it is a peruersitie bringyng for the continuallie the fruites of malice and rebellion so d Rom. 7.
18. 19. 2. Cor. 12. 7 as the hollest though thei resiste are not vnspotted of infirmities and faultes while thei liue in this worlde 12. We beleue that from this corrupcion and generail condemnacion in whiche all menne are plunged a Exod. 9. 16. Rom. 9. 22. God draweth out those whom in his euerlastyng and vnchaungeable counsaile he hath chosen through his onely goodnesse and mercie in our Lorde Iesus Christe without consideracion of their workes leauyng b Rom. 3. 2. 9. 23. 2. Tim. 2. 20 Tite 3. 5. 7. Ephe. 1. 4. 2. Tim. 1. 9. the reste in the self same corrupcion and condemnacion to shewe his iustice in them as he causeth the richesse of his mercie to shine in the firste For the one are no better then the other till GOD hath discerned them accordyng to his vnchangeble counsaile whiche he hath determined in Iesus Christe before the creacion of the worlde Neither is any able of his owne proper vertue to obtaine this goodnesse c Ier. 10. 23 Ephe. 1. 45 seyng that naturally we can not haue so muche as one good mocion affection or thoughte till God preuente vs and dispose vs therevnto 13. Wee beleue that in the same Iesus Christe all that is requisite to our saluacion hath been offered and communicate vnto vs a 1. Cor. 1. 30. Ephe. 1. 6. 7 Col. 1. 13. 14 Tite 2. 14. who beyng geuen to vs for our saluacion became to vs immediatlie wisedome rightuousnesse sanctificacion and redemption so that declinyng from hym wee forsake the mercies of the Father whiche ought to be our onely refuge 14. We beleue that Iesus Christe beyng the wisedome of God a Iohn 1. 14. Philip. 2. 6. and his eternall soonne hath taken our fleshe on him to the ende that beyng GOD and manne in one persone b Heb. 1 17. 2. Cor. 5. 21 yea man like to vs of bodie and soule subiect to passions sauyng that he is cleane from all spotte c Act. 13. 13. Rom. 1. a. 8. 3. 9. 5. ii Cor. 5. 21. Phil. 2. 7. Heb. 2. 14. 15. 5. a. And as concernyng his manhod that he was the true séede of Abraham and Dauid d Mat. 1. 18. Luke 1. 35. though he were conceiued by the secrete power of the holie Ghoste Wherein wee deteste all those heresies that of old time troubled the Churches and namely also the Deuillishe imaginacions of Seruet who altributeth to our sauiour Christe a phantasticall God hedde in that he termeth it to be the idea and patron of all thinges and nameth him the personall or figuratiue Soonne of God and finallie forgeth hym a bodie of three vncreate Elementes and so mingleth and destroieth bothe the natures 15. We beleue a Math. 1. Luke 1. Ihon. 1. 14. i. Tim. 2. 5. and. 3 16. Hebre. 5. 8. that in one onely persone that is Iesus Christe the twoo natures are truely and vndiuidedlie conioigned and knitte and eche nature neuerthelesse remainyng in his distincte propertie So that as in this coniunction the diuine nature retaining his propertie remaineth vncreat infinite and filling all things b Luc. 24. 38. 39. Rom. 1. 4. Philip. 2. so the humaine nature remaineth finite hauyng forme measure and propertie yea and though Iesus Christe in risyng againe haue made his bodie immortal yet toke he not away the truth of his nature And thus we so consider of his Godhedde that wee spoile hym not of his manhod 16. We a Iohn 3. 16 15. 13. beleue that God in sendyng his soonne mynded to shewe his loue and inestimable goodnesse towardes vs in deliuerynge hym to death and raisyng him again to fulfill all iustice and to obtaine vs euerlastyng life 17. We beleue a 2. Cor. 5. 19. Heb. 5. 7. 8. 9. 9. that by the onely Sacrifice that our Lorde Iesus offered on the crosse we are recōciled with God b 1. Pet. 2. 24. 25. to be holden and reputed iuste before hym for that wée can not please hym or be partakers of his adoption but in that he forgeueth burieth our faultes c Heb. 9. 14 Ephe. 5. 26. 1. Pet. 1. 18 19. So we proteste that Iesus Christ is our whole and perfecte wasshyng that in his death we haue full satisfaccion to discharge vs of those faultes and iniquities wherein wee offend send and that wee are deliuered by none other meane 18. We beleue a Psal 32. 1. Iohn 17. 23. Rom. 4. 7. 8 8. a. b. c 2. Cor. 5. 19 that all our iustice is grounded in the forgeuenesse of our synnes whiche is also our onelie felicitie as Dauid saieth b 1. Tim. 2. 5 1. Ioh. 2. 1. 2 Rom. 5. 19. Act. 4. 12. Wherfore we reiect all other meanes of iustificacion before God and without presumyng on any vertues or desertes we simply hold on the obedience of Iesus Christ whiche standeth vs in stede as well to couer all our faultes as to finde fauour before God And in effect we beleue that straiyng neuer so little from this grounde wee can finde t is where no reste but are continually moued with vnquietnesse for that we are neuer in quiet with God till we be fully resolued to be beloued in Iesus Christ séeyng wee bee worthie to bee hated of our selues 19. We beleue a Ro. 5. a. b. 8. 15. Gal. 4. 45. 6. 7. Ephe. 2. 13. 14. 15. that by this meane wee haue libertie and priuilege to cal vpon God with full assuraunce that he will shewe hym self to bee our Father For wee could haue none accesse to the Father if wée were not directed by this mediatour And to bee exalted in his name it behoueth vs to hold our liues of hym as of our hedde 20. We beleue a Rom. 1. d. Gal. 2. d. Iohn 3. 15. that we are made partakers of this rightuousnesse by faithe onelie as it is saied that he suffred to obtain our saluacion that who soeuer beleueth in hym should not perishe b Mat. 17. Iohn 3. 16 17. 10. 20 21. And that this is dooen for that the promises of life which are geuē to vs in hym are made fitte for our vse wée feele the effecte thereof when wee accepte theim not doubtyng that beyng assured by the mouthe of God we shal not bee frustrate thereof c Rom. 1. 17 3. 24. 25. 28. 30. 4. a. b. c. Gal. 2. d. So that righteousnesse whiche we obtaine by faithe dependeth on the free promises by whiche God declareth and testifieth that he loueth vs. 21. We beleue a Ephe. 2. 8. 1. Thes 2. 5. 1. Cor. 2. 12. 2. Pet. 1. 3 4 1. c. that we are illumined in the faithe by the secrete grace of the holie ghoste so that it is a frée and particuler gifte whiche God bestoweth vpon suche as seemeth to hym good in suche wise as the faithfull haue not wherein to glorie beyng doubly beholden in that thei were
preferred before other b 1. Cor. 1. 8 9. Yea and that faith is not onelie geuen to the chosen to bryng theim into the right waie for one onelie time but causeth them to continue therein to the ende c Philipens 2. 13 1. 6. For as God must woorke the beginnyng so must he also woorke the ende 22 We beleue a Ro. 6. a. b. 7. a b. Col. 2. 13. 3. 10. 1. Pet. 1. 3. that through this faith wee are regenerate into newenesse of life beyng naturallie thrall to synne And that wee receiue through faithe the grace to liue holily and in the fear of GOD in receiuyng the promesse which is geuen vs by the gospell that is that God will geue vs his holy spirite b Iames. 2. Gal. 5. 6. 1. Iohn 2. 3. 4 5. 28. So faithe dooeth not onelie not coole the desire to liue well and holily but rather engendreth and prouoketh the same in vs necessarilie bringyng forth good workes c Deut. 30. Iohn 3. 5. Furthermore although God to fulfill our Saluacion regenerateth vs in framyng vs to doe well d Luc. 17. 10 Psal 16. 2 Rom. 3. c. d Tit. 3. 5. Rom. 4. 3. 4 5. neuerthelesse wée confesse that the good woorkes whiche wee dooe through the guidyng of the holie spirite are not sufficiente to iustifie vs or deserue that GOD shal accepte vs for his children for we should bee alwayes waueryng in doubte and vncertaintie if our cōsciences were not stayed on that satisfaction where with Iesus Christe hath cleared vs. 23. Wée beleue a Ro. 10. 4. Gal. 3. 4 Coll. 2. 17 that all the figures of the lawe toke ende at the comming of Iesus Christe But though the Ceremonies are no longer in vse neuerthelesse the substaunce and truthe remaineth with vs in the person of him in whom consisteth all fulnesse b 2. Ti. 3. 16 2. Pet. 1. 19. 3. 2. And further that wee muste vse the helpe of the lawe and Prophetes as well to the framyng of our liues as to confirme vs in the promises of the gospel 24. We beleue a 1. Tim. 2. 5 Act. 4. 12. 1. Ioh. 2. 1. 2 sith Iesus Christe is geuen to bée our onely aduocate b Ioh. 16. 23 24. and that he commaundeth vs to haue familiar recourse in his name to his father c Mat. 6. 9. Luc. 11. 2. yea that it is not lawfull for vs to praie but accordyng to the forme that God hath appoincted vs by his worde d Act. 10. 25 26. 14. 14 Apoc. 19. that all that whiche men haue imagined touchyng intercession of dedde Sainctes is but abuse and deceipte of Sathan to tourne menne from the forme of true praier Wée despise also all other meanes wherewith menne presume to be able to reunsome them selues to Godwarde as derogatyng the sacrifice of the death and passion of Iesus Christ To be shorte we esteme purgatorie for an illusiō forged in the same forge the c Mat. 15. 11 Act. 10. 14. Rom. 14. a. b. c. Gal. 4. 9. 10 Col. 2. 18. 19 23. 1. Tim. 4. 2. 3. 4. 5. Monkish vowes pilgrimages forbiddyng of Mariages and vse of meates the Ceremonious obseruacion of daies Auriculer confession Pardons with al other suche like were whereby menne thincke too deserue grace and saluacion Whiche thynges we despise not onelie for the false opinion of deserte that is had in theim but also because thei are mannes inuentions and yoke mennes cōsciences 25. And a Rom. 1. 16 17 10. c. because we enioye not Iesus Christ but by the Gospell b Math. 18. 20. Eph. 1. 22. 23 we beleue that the order of the Churche whiche is established by his aucthoritie ought to bee holie and inuiolable and therefore that the Churche can not stande without Pastours whose charge is to teache c Math. 10. Ioh. 13. 20 Rom. 10. ◠and ought to be honoured and reuerently heard if thei be duelie called and faithfully exercise their office Not that God is bounde to their helpes or base meanes but that it pleaseth him to bridle vs therwith Wherin wee despise all suche phantasticall persones as goe aboute as muche as in theim lieth to deface the ministerie and preachyng of the woorde and Sacramentes 26. We beleue then a Psal 58 22. 23. 42 5. Ephe. 4. 12. Heb. 2. 12. that none ought to withdrawe hymself a parte and be contented alone but that all together ought to kéepe and maintain the vnitie of the Churche submittyng theim selues to the common instruction and to the yoke of Iesus Christe and that in what place soeuer God hath established a true order of his Churche b Act. 4. 19 20. Heb. 10. 25 yea though the Magistrates and their ordinaunces be contrarie thereunto and that all they that submitte not themselues therevnto but separate them selues from it doe contrarie to the ordenaunce of God 27. Neuertheles a Iere. 7. 4. b. 11. 12. Math. 3. 12. 7. 22. 24. 5. we beleue that it behoueth carefullie wiselie to discerne whiche is the true Churche for that this title hath been too too muche abused b Ephe. 2. 20 4. 11. 12. 1. Tim. 3. 5. Deut. 31. 12. Wee saie therefore accordyng to the woorde of God that it is the companie of the faithfull whiche agree together to folowe the same worde and the pure Religion dependeth thereon and whiche profite therein all the dayes of their life encreasyng and confirmyng theim selues in the feare of GOD accordyng as thei neede to aduance themselues and to marche dailie forward c Rom. 3. c. when they haue done their vttermoste that it behoueth thē continually to haue recourse to the remission of their synnes d Mat. 13. d 2. Tim. 2. 18 19. 20. And neuerthelesse wee deny not but that emong the faithfull there are Hypocrites and reprobate whose malice is not able to deface the title of the Churche 28. Vpon this belief a Math. 10. 14 15. Iohn 10. c. 1. Cor. 3. b. c we proteste that where the woorde of God is not receiued nor any professe to submit theimselues ther vnto where the Sacramētes are not ministred to speake plainly wee can not iudge any Churche to be there And therefore we condemne the Popish assemblies seyng the pure truthe of God is banished thence in whiche the Sacramentes are corrupt counterfeacte falsified or wholie defaced and wherein all supersticion and Idolatrie beareth swaie b 2. Cor. 6. 14. 15. 16. 1. Cor. 6. 15. Wee holde then that all thei that haue to do therin or communicate after that sorte separate and cutte of theim selues from the bodie of Iesus Christe Neuerthelesse because there domaineth a certaine small trace of the Churche in Poperie namely that the substaunce of Baptisme remaineth therein c Math. 3. 11 28. 19. Mar. 1. 8. Act. 1. 5. 11. 15. 16. 17 19. 4. 5. 6.