A briefe and pith­thie summe of the Christian faith, made in forme of a confession, vvith a con­futation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza▪ Translated out of Frenche by R. F.

AFTER DARK­NESS LIGHT.

POST TENEBRAS LUX

PRINTED AT LONDON by Richard Serll, dwelling in Flete lane, at the sygne of the halfe Eagle and the Key.

The principall poynctes treated in thys confession.

The firste poincte of the vnitye and trinitie of God.

  • ii. Of the Father.
  • iii. Of the Sonne.
  • iiii. Of the holy ghost.
  • v. Of the Church.
  • vi. Of the last Iudgement.
  • vii. A comparison betweene the doctrine of the papistes and these of the holy catholicke Church.

To the ryght ho­norable and vertuous Lord, the Lord Hastinges, Earle of Huntington. &c. Robert Fyll, vvysheth long lyfe with increase of honour in the feare of God. Amen. (⸫)

HAuinge reade ouer this worke (right honorable) printed in the Frenche tongue, and also know­ing the aucthor, and be­ing somewhat acquayn­ted with him, who for his singular godly learning, knowledge, and conuersation, [...]s estéemed of those y be godly, for a pre­ [...]ious pearle sent amongst vs from God [...] this our troublesome age: I thought [...]t my duety to put it forth into the Eng­ [...]ysh tongue, that those my natiue coun­ [...]rymen, which doo not vnderstande the French: might be partakers of the fruit [Page] of so godly a worke in Englishe. And al­so haue as it were a weapon in hande, to defend themselues against the ministers of Sathan, who be euer ready to cauyll against the trueth, more ready to putte men in doubt, then to establishe them in the true Christian faith. The true vn­derstāding of our beléefe is the pure gyft of God, and among his gifts the chiefest Beleefe with knowledge of Gods word, ordereth the minde, gouerneth the body, dyrecteth all our workes and affayres, teachinge what wée ought to doo, and what to leaue vndone, without whiche neither can King, Lord nor subiect, well order them selues, nor those things that bée committed to theyr charge. Nowe if we esteeme other things to be of valewe and can prayse them: your honour kno­weth that the knowledge of true beléefe grounded vpon Gods word, doth so farre excell all other things, as heauenly trea­sures excell the commodityes of the earth. And this is moste profitable to kinges, Dukes, Earles, and Lords, (as [Page] appeareth in the 2. Psalme, Deutero. 17 chap. and Esay 46. chap. where they be named the nurces of religion) and vnto all other degrées spyrituall or temporal. And vaine are all men which know not this truely. And S. Paule sayde because it séemed not good to them to haue the knowledge of Gods word, he gaue them vp into a lewd mind, & to all vncleanes, For if God be the lyght, suche as knowe him not stumble in darknes. If he be the only way, the ignoraunt go stray. If he be the trueth, they that knowe him not be deceyued. If he be onely good, all good thinges must be borrowed and craued of him alone. If all knowledge & learning be his, wée must be Gods scholars. If he be life, not to knowe him his eternall death. For it is written, this is eternall lyfe, to know Iesus Christ whome thou hast sent to be very god. But this knowledge muste wée haue and learne in the scriptures, as S. Paule sayth, the scrip­ture is profytable to teach, to controll, to amende, and to instruct in all ryghteous­nesse [Page] that the offyce of saluation is lyttle re­garded: But this myngle mangle of spi­rituall and temporall regiment, is vsur­ped by them, as if no Christian Magi­strat ordained of God, sufficed to redresse such abuses. What maruell if mans or­dynaunces be broken, where the ordy­naunce of God is playnlye resysted. Also in the country where most nede of prea­ching and instruction is, there bée ydell chaplaynes, which possesse and withhold the Preachers liuings, and most special­lye in the Cathedrall Churches: many of the which bée but onely a very refuge and denne of ydell, ignoraunt, and vn­preaching lubbers. Is not the ordinance of God, and good meaninges of noble founders broken here? Is not his procla­mation disobeyed, who proclaymed by the mouth of saint Paul, hée who labou­reth not, ought not to eate? Among the Iewes temporall men, and those that [...]erued not the Altar, were not suffered to liue of the altar, as they now do vnder the gospel. Behold y Apostles, Timothe [Page] Tite, and many others. If we do alowe the order of the primatiue & holy aposto­like church, let vs folow their examples. Beholde the fathers, as Origine, Cipri­an, Ambrose, Iherom, Augustine, Chri­sostome, and others, who spent the greatest part of their lyues in preaching and teachinge the people, as appeareth by their workes, which be for the most part Sermons, Lessons, Homelies, disputa­tions, and confutations of heresies in their tymes. They preached on the son­dayes and expoūded the scriptures. And on the wéeke dayes they procured theyr Sermons and expositions to be written. There were no pluralities of liuings in those dayes, neither dispensations, Tot­quottes, nor Residences, qualifications, nor improperations. Chyldrē and boyes enioyed no Benefices in those dayes by no manner of means, or considerations to come. God graunt vs shortly to sée a redresse of spirituall abuses, and tempo­rall disorders, in spyrituall gouernours without respect of priuate gaine. And y [Page] we maye say with the Prophet Dauid the word of God is my counseler. Exce [...] such thinges be amended, neyther Englishe seruice▪ Homelies, Ceremonies, no [...] sacraments, do make vs christians. W [...] differ from the Turks but in outward rites & ceremonies, and outward profesiō of our faith in words. But not in th [...] true signe of Christian integrity, whic [...] is vpryghte conuersation and good ly [...] Thus héere in Englande many idle v [...] learned Chappelaines and Priestes b [...] founde of the costes and charges of poor Parishes, so that for lacke of preaching many poore Soules be defrauded of th [...] swéete mylke of Gods woorde▪ and lac [...] teachers to declare to them their duty [...] towards God and their Prince. This [...] a reioysing to the enemie, and pleasau [...] newes to those whiche gape and loo [...] that the ende of these abuses, & disorde [...] wyll be the destruction and ruine of th [...] florishinge Realme. And so is to be ferred that it wyll, except the insatiable c [...] uetousnesse, and carnall lybertie [...]e w [...] [Page] [...]d out. And that wicked Idolatrous murderers of Gods people, and disobe­dient to his word and lawes, may be cut off, that Gods wrathe and indignation maye bee pacifyed by amendemente, accordynge to Goddes expresse woorde, Deuteromie thyrtéene Chapter: Thine eye shall not pyttye suche one, nor shewe mercye to him, but hee shall bée slayne. And so shalte thou take the euyll awaye foorth of the myddes of thee, sayeth the Lorde God. (Reade the whole Chapter.) Also Saint Paule to the Hebrewes the tenth Chapter. If he that despiseth Moises Lawe, ought to dye without mercie, howe muche more punishment deserueth hee that treadeth vnder foote the sonne of God, and coūteth the blood of the newe Testament an vn­holie thing? But some haue not onely troden vnder foote, but also mocked, des­pised and most cruelly brent the Testa­ment and woorde of the eternall God, and also tormented and shamefully murdered his true and faythfull seruauntes, [Page] and preachers the deere members of Iesus Christ his sonne. And most blasphe▪ mously contemning the holy sacraments truely mynistred, and all godly ecclesia­sticall orders and discipline. To redresse of these enormities must come by y ma­gistrates, for they are powers ordayned and exalted of God, for the same entent▪ If they be not redressed, and that short▪ lie, in stéede of the comfortable promises of God, wée shalbe oppressed with the terryble plagues whiche hée threatneth to the breakers of his lawe. As dearth, warre, pestilence, and other his scour­ges, as wée be threatened now of late by the punyshmente of our neyghbours in Fraunce. Happy are those that can bée admonyshed by the fall of others, and amend. I would thinke my labour well bestowed, if I mought obtayne of your honor, and other that be of a godly mea­ninge, to reade this ouer with good de­lyberation, and Iudgement: And also suche as be in doubte whiche is the true religion. And those that thinke we be in [Page] an errour, I would to God they woulde vouchesafe to reade and conferre it with the scriptures, and doctours, as is noted in the margine. And in reading, to put a syde disdayne, contempte, and all singu­lar and pryuate affections. And then I doubte not but God wyll open vnto them further knowledge, and mooue them to be more studious in Gods word and also haue a better opinion of the true religion.

I haue for my Countryes sake tran­slated this godly and necessarye woorke, wherevnto I haue added nothyng of myne owne, but symple, and playne­lye, according to my small vnderstan­ding, I haue kepte the wordes and mea­nyng of the authoritie, as neare as our English wyl suffer mée, rather shewing mee selfe homelye and playne, then by ouer muche fynenesse to dissent from the mynde of hym, who in the feare of God, and for his Bretherns sake set it foorth.

Humblye beséechynge youre ho­nour, [Page] and all godlye Readers, to take this my small labour in good parte, and accept my good meaning, which tendeth to the profite of my Country men, and especiallye to the glorie of God, and ad­uauncement of his kingdome. Who prospere and maintaine your honour in his feare, long to continue, enrytching you with all good blessinges, and gouer­ninge you and yours by his holye spirite, vntyll he shall call you to come vnto him selfe, there to continue in his glo­rious kingdom, for euer and euer.

Amen.

This vvhole Worke or confession consisteth of .vij. principall poinctes. The first number signifieth the article. The second the leafe.

  • THe fyrste poinct intreating of the Trinitie contayneth these thrée articles.
    • 1 Of the vnitie of God. Folio. 1
    • 2 Of the Trinitie of personnes distinct in one vnitie of substance. Eodem
    • 3 Of the eternall prouidence of God. Eodem
  • ¶ The second poinct intreating of God the Fa­ther, containeth these fowre articles.
    • 1 Of the person of the Father. fol. 2
    • 2 How the father is creatour and preseruour of all thinges. Eodem
    • 3 Of the creation of Angelles. Eodem
    • 4 The works of ye trinity are inseparable. eodē
  • ¶ The thirde poinct intreating of Iesus Christ the onelye Sonne of God, containeth these. 26 articles.
    • 1 Of the diuinitie of the Sonne. fol. 3
    • 2 The Sonne onely mediatour betwéene God and his elect eternally ordayned. Eodem
    • 3 God is perfectly iust and mercifull. Eodem
    • [Page]4 God is immutable. Eodem
    • 5 The counsell of God doeth not exclude the se­conde causes. Eodem
    • 6 Man was created to declare the Iustice and mercy of God. Foli. 4
    • 7 Why it was necessarye that the fyrste man should be created good and pure. Eodem
    • 8 It was necessary that man should fall from his puritie. Eodem
    • 9 How God hath created men good. Foli. 5
    • 10 How mā brought himself wt all his posterity culpable of the first & seconde death. Eodem
    • 11 The way which leadeth to y first death. Eodē
    • 12 The fyrst death can not be eternall. Eodem
    • 13 The way which leadeth to y secōd death. eodē
    • 14 What free wyll remayneth in man after sinne. Foli. 6
    • 15 A briefe summe of originall sinne. Eodem
    • 16 Howe God turneth mannes sinne to his glorie. Foli. 7
    • 17 Iesus Christ the onely mediatour ordained and promised. Eodem
    • 18 The agreement and difference of the olde and new Testament. Foli. 8
    • 19 Wherefore it behoued Iesus Christ to be a [Page] very naturall man in body and soule without synne. Eodem
    • 20 Wherfore was it néedeful that Iesus Christ should be very God. Folio. 9
    • 21 Howe the mistery of our saluation was ful­filled in Iesus Christ. Foli. 10
    • 22 The two natures were vnited and knitte in one personne from the fyrst instaunt of the conception. Eodem
    • 23 The Vyrgine Marye is Mother of Iesus Christe God and man. Eodem
    • 24 The summe of the accomplishment of our saluation in Iesus Christ. folio. 11
    • 25 Howe Iesus Christe beinge ascended into heauen, is neuerthelesse here on earth wyth his flocke. Fol. 12
    • 26 There can be no other true Relygion then this. Folio. 13
  • ¶ The iiii. poynt intreating of the holye ghost, containeth the 15. Articles.
    • 1 Of the person of the holy ghost. Folio. 13
    • 2 Of the effectes properlye consydered in the holy Ghost. fol. 14
    • 3 The holy Ghost maketh vs partakers of Ie­sus Christ by fayth onely. Eodem
    • [Page]4 What meanes the holy ghost vseth to create and maintaine faith in vs. Eodem
    • 5 How necessary faith is, & what faith is. fol. 15
    • 6 What is the obiect of the true fayth, and of what force it is. Fol. 16
    • 7 How this is to be vnderstand which we say, as Saint Paule sayth, that we be iustified by onely fayth. Eodem
    • 8 To be assured of our saluation by faythe in Iesus Christe, is nothing lesse then arrogan­cie or presumption. fol. 17
    • 9 Faythe findeth in Iesus Christe all that is necessary to saluation. fol. 18
    • 10 Of the remedy which faith findeth in Iesus Christ only against ye first assault of ye first tēp­tation groūded vpon ye multitude of our syns, & what assuraunce there is in this case eyther vpon the saints or vpon our selues. Eodem
    • 11 The remedy which only fayth findeth in Ie­sus Christe onely against the second assault of the first temptation grounded vpon this, that we be vnfurnished of the righteousnesse which God requireth of vs. fol. 22
    • 12 The thyrde assault of the same temptation, grounded vppon the naturall corruption of o­riginall [Page] sinne which is within vs. Fol. 23
    • 13 The remedy against the seconde temptation whether we haue faith or not. fol. 24
    • 14 Those do slaunder vs falsely which say that we disalow good workes. fol. 26
    • 15 The first differēce in the mater of good works is, which be good and which be euyll. fol. 27
    • 16 Which be the most excellent works, and the qualities of true praier according to the work of God, and the authoritye of the aunciente doctors of the Church. folio. 28
    • 17 The secōd differēce of ye mater of good works is, to know from whence they procéede. fol. 31
    • 18 The thyrde dyfference in the matter of good workes is, to knowe wherevnto they be good. fol. 33
    • 19 To what ende good works do serue vs before God and before men. foli. 34
    • 20 Remedies against the laste and most daun­gerous temptation, which is, whether we be saued or not. fol. 37
    • 21 Of two instrumentes wherewith the holye Ghoste is serued to create fayth in the hartes of his electe, to wéete, the worde of God, and the sacraments. foli. 42
    • [Page]22 What is that we call the word of God, and of the two partes, that is to say the lawe and the Gospel. Eodem
    • 23 What dyfference there is betwene the law and the Gospell. folio. 43
    • 24 After what maner the preaching of the law serueth the holy ghost. fo. 46
    • 25 Of the other part of the word of god caled the gospel, of what autoritie it is, wherfore, howe and to what ende it is written. foli. 48
    • 26 How the gospel comprehendeth in substance all the bookes of the olde testament. fo. 50
    • 27 Howe it is to be vnderstande that we haue spoken of the authority of the word written, and if it be necessarye to traunslate it into all languages. folio. 51
    • 28 Howe the holye ghost is serued with the ex­teriour preachinge of the Gospell to create fayth in the hartes of the elect, and to harden the reprobate. fol. 52
    • 29 Another fruite of the preaching of the lawe after the preaching of the Gospel begynneth to worke. folio. 53
    • 30 The seconde meane which the holye ghoste vseth, to make vs reioyce in Iesus Christ, and [Page] wherfore the lord is not only content with the symple preaching of his word. fol. 55
    • 31 The diffynition of that which is called Sa­crament. folio. 57
    • 32 The difference betwen the sacraments of ye olde couenaunt, and those of the new. fo. 58
    • 33 Whereby the false sacraments be knowen from the true, and the abuse of them from the right vsage. Eodem
    • 34 Which things be common to the preaching of the word, and to the sacraments. fol. 59
    • 35 What things belong properly to the sacra­mentes hauing respect to the ende wherefore they were ordained of God. folio. 60
    • 36 Howe there is but two Sacraments in the Christian Church. fol. 63
    • 37 The fowre points which be to be consydered in the declaration of this matter Eodem
    • 38 The first point is to vnderstand what we do meane by the name of sygnes in this matter of Sacramentes, and wherfore the Lord dyd chuse for sygnes the most vulgar and cōmon thinges. Eodem
    • 39 What followeth the errour of those which take awaye the substaunce from the sygnes [Page] in the sacrament. foli. 65
    • 40 What mutation or change is in the things which he vsed in the sacrament. Eodem
    • 41 From whence proceedeth this alteration, & the errour of those which make a charme or sorcery of the the▪ sacramental words fo. 66
    • 42 The Sacramentes to be no Sacramentes without the vse of them. Eodem
    • 43 The seconde poynt is the thing sygnified in the sacrament. Eodem
    • 44 The thyrd poynt is howe Iesus Christ is ioygned with the sygnes. Eodem
    • 45 The distinction of sygnes and of the thing sygnified. Folio. 67
    • 46 The maner to communicate aswel y signes of the sacraments as the thing signified. eodē
    • 47 Application of all that is beforesayde of the sacrament of Baptisme. foli. 68
    • 48 For what cause the young chyldren of the faithfull be Baptised. foli. 70
    • 49 Applycation of all that goeth before of the Sacrament of the Supper, and the ryght vse therof. foli. 71
    • 50 The conclusion of the matter of the Sacra­ments. foli. 76
    • [Page]51 Wherfore ye holy ghost is called y consolator or comfortour, and to what purpose and ende the afflictions of the faithful serueth. Eodem
  • ¶ The v. poynt intreating of the Church containeth the 43. Articles.
    • 1 That there hath alwayes béene and ouer shalbe a Churche, out of the whiche there is no saluation. Foli. 77
    • 2 There can be but one true Church. Fol. 78
    • 3 Wherfore we call the Church catholik. eodē
    • 4 In what thynge lyeth the Communion of Saynts. Eodem
    • 5 The Churche hath but one heade, that is to saye, Iesus Christe, to whome there néedeth no lieuetenaunt. foli. 79
    • 6 The communion of the Sayntes letteth nor hindereth not the diuersytie of offices among the faithfull. fol 80
    • 7 The markes whereby we maye discerne the false Church from the true. fol. 81
    • 8 Which be the true members of y church, fo. 82
    • 9 The marks or tokens of the Churche be not alwaies in one estate, and how it ought to be gouerned. fol. 83
    • [Page]10 Wherein consisteth the duetie and autority of the Church generally. Folio. 84
    • 11 Of the autority of the vniuersal counselles, and first what is an vniuersall counsel. Eodē
    • 12 Howe farre wée maye dyfferre from the counselles. folio 85
    • 13 To whom it pertaineth to cal a coūsel. fo. 86
    • 14 Howe those ought to bee chosen whiche the churches do send to the counsels. folio. 87
    • 15 Euery man ought to be heard in the counsel. prouided that there be no confusion. fol. 88
    • 16 Who ought to procéede or to be chiefe in the counsell. folio. 89
    • 17 How far extendeth the power of the coūsels, and why they be ordained in the church. fo. 91
    • 18 The first point to consider the case wel when or at what time they shoulde set vp publique lawes in the Churche. folio 93
    • 19 The secōd poynt which is to be considered in the Ecclesiasticall ordinaunces. folio 95
    • 20 The third consideration that ought to be had in Ecclesiasticall ordinaunces. folio 96
    • 21 What is to be aunswered to those whiche alleadge counselles against vs. folio 97
    • 22 Of particular counselles, as of nations or [Page] prouinces. Foli. 98
    • 23 Howe manye sortes of speciall gouernours there be in the Churche. Eodem
    • 24 The office of Apostles Euangelists & Pro­phetes in the primatiue Church. folio 99
    • 25 Of the office of pastours & doctours fol. 100
    • 26 The dyfference betwéene Pastours and Doctours. folio 101
    • 27 The pastours and doctours be but instru­mentes by the which God conducteth the my­nisterye of his worde. Eodem
    • 28 The markes and tokens of false Doctours and Pastours. fol▪ 102
    • 29 Of degrées which ought to be among mini­sters of the worde, according as they be disse­uered by companies folio. 104
    • 30 The second degrée of Ecclesiasticall offices, which is the office of deacons & the distributi­on of the goodes of the Church. foli. 105
    • 31 Of the fowre orders whiche they call minores ordine. foli. 107
    • 32 The third degre of ecclesiastical offices which is the iurisdiction & office of the elders fol. 108
    • 33 To what purpose and ende serueth the ec­clesiasticall iurisdiction, and whiche bée the [Page] par [...]es therof. Foli. 109
    • 34 What is ye office of y elders in ye church. fo. 110.
    • 35 How ye ecl [...]s [...]astical electiōs ought to be. fo. 11 [...]
    • 36 Of the qualities & conditions of those which they ought to elect. folio. 112
    • 37 The order & maner to geue the voices. fo. 11 [...]
    • 38 Of confyrmation and consecration of the persons elect. Eodem
    • 39 Of mariage, of fasting, and of the difference of dayes, and meates. Eodem
    • 40 Of the second part of the ecclesyasticall iu­risdiction, concerning correction. foli. 116
    • 41 What excommunication is, and what the right vse therof is. fol. 118
    • 42 Of the ciuile and Christian magistrate, and to what ende his office tendeth. fol. 120
    • 43 how far they are boūd to obey ye magi. fo. 121
  • ¶ The .vi. poynct intreating of the last iudgemēt containeth only this .i. article.
    • 1 What it is that we do beléeue and hope of the last Iudgement. folio. 122
  • ¶ The vii. point discoursing a briefe co­parison betwene the doctrine of the pa­pistes and this of the Catholick church containeth these. 15. articles. [Page]
    • [...] The papists worshippe a false God, which is neither righteous nor mercifull. Foli. 124
    • [...] If y doctrine of y papists be true, if followeth that Iesus Christ is not very man. foli. 125
    • [...] The papistes abolyshe the true intercession [...] Iesus Christ of none effect. foli. 126
    • 4 The papistes doctrine maketh the oblation of Iesus Christ. fol. 127
    • [...] The papists do not acknowledge Iesus christ to be the perfect declarer of the wyll of God, neyther the holy Scripture to be a suffycient doctrine of saluation. foli. 128
    • 6 The papistes spoyle Iesus Christ of his of­fice of head of the Church. fol. 129
    • 7 By the doctrine of the papistes we can in no wyse vnderstande howe mortall the naturall sicknesse of mankinde is. foli. 131
    • 8 Another execrable errour of the papists in the vsing of the only medicine of health, which is in the benefite of Iesus Christ. Eodem
    • 9 They knowe not the papistrie the exercise, of the lawe of God or the Gospel. foli. 133
    • 10 They knowe not what good workes bée in the papistry. fol. 135
    • [Page]11 In the papistry they know not what is a sa­crament, nor what is the vse therof. foli. 13 [...]
    • 12 In the papistrye there is no Ecclesyastica [...] gouernment. foli. 16 [...]
    • 13 The abuse whiche is committed in the seconde parte of Ecclesyasticall offices, which be Deacons. foli. 17 [...]
    • 14 Of the abuse which is committed in the order of priesthoode, and in the gouernement o [...] their spyrituall iurisdiction fol. 17 [...]
    • 15 The Papistes be manifestly culpable of re [...] bellyon against the magistrate. fol. 18 [...]
  • ¶ Another bryefe consession of fayth according to the same here before and the same author.
The ende of the Table.

The Printer to the Reader.

AFter I had read this confession, & seene the great rytches of spiritual doctrine which is therein contai­ned, I thought I shoulde do a thing ac­ceptable and also profitable, if for your comfort I dyd make a Table, setting in order the principall matter contayned herein, the which thing I did for your commoditie and easynes, reade it ther­fore with dilygence: O would to God that King, prince and other noble par­sonages of the worlde which be so ci­uill informed of the doctrine whiche we teache (by those which serue in the Church for their bellyes sake) woulde vouchsafe to haue patience to reade or cause to heare read that which is here­in cōtained: and I beleeue they would not be so angrie, nor haue so euyll opi­nion of vs as they haue. But some wyll take good hede inough to beware that [Page] the wynde of those Bookes shall not touch such estates. For if they do some of them wyll not laugh at it in the end. Nowe God which hath the hartes of Kinges in his hande, graunt them his spyrite of prudence and dyscretion to discerne the lyght from darknesse, and geue place to the King of Kinges, the Lord Iesus Christ, whose lieuetenants they be, that he maye rayne peaceable among his by the scepter of his worde, and that all humaine traditions and su­perstitions full of Idolatrie, may be ta­ken away and throwen downe.

¶ Certaine textes of the new Testament by the which euery faythfull christian is exhor­ted to render a confession of their [...]aith before men.

Mathew. 10. chap.
Euery man which confesseth me before men, him wyl I confesse before my father in heauen.
But he that denieth me before men, him wyll I deny before my father which is in heauen.
Marke. 8. Luke, 9. chap.
He that is ashamed of me & my words in this adulterous & sinfull generation, the son of man shalbe ashamed of him when he shal come in the glory of his Father with his holy Angels.
Roma. 10. chap.
The beléefe of the harte iustifieth, but to con­fesse with the mouth maketh a man safe.
2. Timothy. 2. chap.
If we deny Iesus Christ, he wyl also deny vs.
1. Peter. 3. chap.
Be alwayes ready to answer to euery man yt demaundeth a reason of the hope that is in you.
For reading vvith Iudgement ye ought not be shent.
Therfore reade me oft, the tyme is vvell spent.

Theodore de Beze. to the Church of the Lord, grace and peace in him.

AMong the errours whiche raigne at thys daye in the worlde a­bout faith and Christiā religion, there be two which me thinketh bee as the springs & fountaines of al the o­thers. The first is, that all which is done of a good intent is well done. The second is, that those which liue onely vpon the trafick or marchaundise of o­ther mens soules, haue persuaded the simple people that they neede not read y scriptures, nor particularly enquire of euery poinct of that which they are bound to beleeue for to be saued. But that it is sufficient to beléeue confused­ly and in a generalitie as the church of Rome beléeueth, and the rest to cōmit to the Diuines or to the conscience of his curate. Touching the first, it is [Page] néedfull to defyne what intent is good & what euill. But to speak after their owne maner, for as much as they be­leue that all those which think they do well haue a good entent▪ if it so were what woulde haue let sainct P [...]ule to haue bene saued in his pharisaicall [...] [...]ing, seyng that he was an earnest fo­lower of the law of god giuen by Moi­ses? And as for that he persecuted the members of Iesus christ, it was of ig­noraunce, supposing to haue done god good seruice, as hee himselfe wytnes­seth. Yet this notwithstāding he saith he was a persecutour and a Blasphe­mer, so that God saued him of his sin­gular grace and mercy. The lyke case was of many of those which crucified Christ and stoned sainct Steuen, thin­kinge they did verye good seruice, bi­cause they estemed thē to be false pro­phets & enimies to God. Neuertheles did their good meaning kepe them that they wer not horible murderers? But if God gaue forgiuen them, then it fo­loweth [Page] 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 fai [...] knowe whether there be any Credi­tour that would be content and satis­fied for his full payment, that his det­t [...]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 [Page] 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 iudgemēt for to vnderstand y 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▪ And neuertheles the prophetes. Iesu Christ, nor the Apostles, neither spake nor writ but in the commō 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 [Page] 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 [Page] 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 bein [...] already of that mynde, and besyde the s [...]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 ye Byble, with the conference of the moste faythefull Expositours.

At the first I made this but for mine [Page] own vse, and to satisfie him who required of me. But since partly by the ad­uyse of certayne good and learned mē, 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 opē 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, [Page] because they knowe not the treasures which therin be contained. And many also, although they read the scripturs diligently, as al christians ough [...] principally to doe, and can after a sort dis­cerne [...]e true exposition from ye 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 w [...]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▪ 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 church. [Page] After this when it pleased god to erect [...]p againe the banner of his Church, [...]hich had bene long tyme ouerthro­ [...]en: this custome not one ye moste [...]audable, but also moste necessarye [...]as erected vp agayne, yea to more e­ [...]ification then euer it was, as me thin [...]eth, and as in verye deede experi­ence and time must needes teache the [...]ysest sorte of men some thinge. For [...]hey haue not onely sette forth the an­ [...]ient maner to cathechise, that is to [...]ay, to instruct by mouth those that are [...]ately entred into the church of god, y [...]rncipall poinctes of Christian rely­ [...]ion orderly and briefely, but also too [...]uoyde many inconueniences, those Cathechismes were sette foorth and writtten for a singular profyte, bothe [...] greate and small. And although [...]n these beginninges of the resto­ [...]inge and repayringe of the decayes [...]f the Churche, the synceritie of doc­ [...]rine and familiar manner of tea­ [...]hinge was not in all pointes suche [Page] as was to bée wyshed, yet no [...] withstandinge these maners and for­m [...]s teachinge bée verye meete for to remedy and helpe those inconuenien­ces which I haue spokē of heretofore. And this I dare well say that ther shal not [...] 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▪ god bee praysed therefore, and his faithful ser­ [...]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 Fys [...]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 [Page] 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▪ 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 par­ [...]wa [...]ed in anye thynge that maye [...]ee inuented agaynste vs eyther in [...]yfe or doctryne, nor for those whyche [Page] 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 ye very head spring or fountayn from whence these brokes do run, not yet to establish and resolue thē whiche haue néede therof. True it is ye 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 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 [Page] 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 a [...]e leaste of the Churche of God. I hope also that at the least I shal geue occasion to those which without comparison haue wherew [...]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 [...]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 i [...] 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 [Page] the other syde, there founde anye goo [...] thyng in it, as I would be sory if the [...] 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 [...] Rom. 1. [...] bicause the holy scripture witnes­seth and declareth it vnto vs. Deu. 4. [...]. Ephe. 4. [...]

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 [...] ­uerlasting into thre persōs, that Mat. 28. d 1. Ioh. 5. b is to say, the father, the sonne, and the holy ghost, which be one onely god, onely Act. 17. f Deu. 4. b eternall, infinite and wholly perfect in himselfe. And these three personnes be of one substaunce together cōsubstaū ­ciall [Page] 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, Ephe. 1. b Mat. 20. c Pro. 16. a 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 Act. 2 d &. 4. e. Rom. 9. d & 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.

[Page 2]VVE beleeue in GOD the Father a a personneIoh. 1. [...] distinct from his sonne and [...]rom the holye Ghost.

[...]. Hovve the father is creatour and pre­seruour of all thinges.

IT is he that hath created all of no­thinge, a when it séemed good toGen. [...]. Heb. 1. a & xi. a. Iohn. 1. [...]. him by his eternal worde, that is [...]o saye by his sonne. And whiche hathe [...]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 [...]nuisible a spirites of whose nūber thoseColos. [...]. [...] [Page] whiche continued in theyr pure Integritie by y singular grace of god by hisb Heb. 1. d. blessed and happye messengers for the preseruation of ye elect. The other sorte to weete the diuels beyng Iohn. 8. f 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 2. Pet. 2. a Luke. 8. d of their hope. And we detest the errour of the Saduciens which denye that there be any spirites, and of the Manicheans Actes. 23. 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 Ihon. 1. a &. 17. a nature is the onelye sonne of god béegotten from euerlastynge [...]nd not made, one withe the father in [...]ubstaunce, coeternall and consubstan­ [...]iall, equall to God his father in all thin­ges and euerye where.

2 The sonne onely mediatour betvveene god and his elect eternally ordained.

THis is the onely whom the father hath ordained from euerlasting 2. Tim. 2. [...] 2. Tim. [...]. to vnite him to mans nature, to [...]hende to saue his electe and chosen by [...]im as foloweth.

3. God is perfectlye iuste and me [...]cyfull.

GOD is perfectlye rightous a who [...]od. 2 [...]. b [...]. Cor. 6. c vpon it foloweth that he neythe [...] wyll ne maye suffer any iniusti [...] vnpunyshed. He is also perfectly merc [...]full b whereupon it foloweth that th [...] Exod. 34. a good whiche he dothe to man, be doth i [...] of his full and only grace.

4. God is immutable.

GOd is immutable in his counsell [...] a so it foloweth that al which commethRom. 31. c or happeneth to man, hath [...] bene eternally ordained by him b accordyngeEphe. 1. b. to that we haue sayde of his pronydence.

5. The councell of god dothe not exclude the seconde causes.

THis doth not let but establishe the seconde causes by the whiche all thinges doe come to passe. For god in ordaynynge that which ought to [...]. Sam. 12. c come, ordayneth [...]so the meanes by y which it pleaseth him that such things [Page 4] [...]hould come to passe, yea in suche sorte [...]hat although there be found some vice [...]r faulte in ye second cause, yet is there [...]o euil in y euerlasting counsell of god.

6. Man vvas created to declare the Iustice and mercy of god.

THere shalbe some [...]aue [...] and some damned, & all for the glorye of god, as the whole Scripture dothe de­clare. It foloweth then that for as much as nothing doth happen or come to passe at auēture or by chance, & that god doth neuer chaunge hys purpose nor mynde, and god hathe not onelye foreséene but also eternally ordained to create man to sprede for the and declare his glorye a in [...]. Cor. [...]. [...] sauing b by his grace those which plea­seth him, forgetting nothing appart [...]y­ningRom 9. c to his iustice without the which he cannot be god, and c condemning otherExod. 9. [...] Rom. 9. c by his iust Iudgement.

7. vvhye it vvas necessarye that the firste man shoulde be created good and pure.

[Page]FOR to execute thys counsell [...] was necessarye that god shoulde create nan good and pure, for be­syde this that god himselfe beinge good he can doe nothinge but that whiche is good, but if man had bene created wic­ked or euyll, god had not had iust occasi­on to punishe the wickednes wherof h [...] himselfe was the authour and maker.

8. It vvas necessarye that man should fal from his puritie.

IT was then necessarye that man should so be created good that not withstanding he should be muta­ble and fal from this degrée and that by his owne onely faulte. For if sinne had not so entred into the worlde, Rom. 11. d God had not founde suche cause to magnifye hys mercye in sauing those whiche he hathe ordained to saluation, nor matter to de­clare hys iustice in condemninge those which he hathe ordayned to hys wrathe to the ende he maye punishe them for their demerites.

9 Hovv God hath created men good.

THe lorde then at that tyme whiche semed good to him to execute his eternall counsell created men aGene. 1. d. Exod. 7. d male & female after his owne image, and likenes that is to saye with righte­ousnes and trewe holynes.

10 Hovve man broughte himselfe vvith all hys posteritie culpable of the first and second death.

MAn being suche Gen. 2. [...]. Rom. 5. [...] did willingly and withoute any [...] compulsion Ioigne and knite hym selfe to the diuel, and therefore became culpa­ble of the first and second death withall his posteritie: & consequētly hath made himselfe and all his culpable of all that, whiche leadethe to the one and other of these two deathes.

xi. The vvaye vvhyche leadeth to the first death.

THE corruption of humors wyth in­finite other inconueniences descen­dinge and di [...]yllynge from the synne of [Page] Adam by lineall succession and hatheReade [...]. Aug. in the 13. boke de ciuitate dei. 2. 12. 13 & 14-Chap. brought all men vnder subiection to the first death, which is the seperation of the soule from the bodye with putrefication of the bodye.

12. The first death cannot be eternal.

THis death cānot be eternall, for by that meanes the bodye at the least had escaped ye eternal death which bringeth wyth it sorowe and perpetuall punishement: and likewise it should ne­uer haue enioyned the eternall felicitie: and so by this meanes the eternall coū ­sell of god concerning the declaratiō of his mercy & iustice shuld be made voide.

13. The vvaye vvhich leadeth to the seconde death.

THe inward corruption of the hole man nothing reserued the whiche we call originall sinne a maketh e­uery man euen from the verye first be­ginningGen. 6. [...] Phil. 15. b Iohn. 3. a. of his conception the chylde of wrathe and subiecte to the second and e­ternall death. For to speake briefly, this [Page] corruptiō maketh vs altogether vnpro­ [...]table, yea contrary to all goodnes, and [...]holly subiect to sinne. Whervpon S. [...]ugustine said agreing b with the scrip­turesLi. de perfe­ctione iu­sticiae. that the will of man vanquished [...]f synne into whiche it fell, nature was [...]epriued and loste her libertye, and a [...]aine, Lib enchiri­dion ad lau­rentium chap. 30. Li. 2. de pre­catorum meritis cap. 13. that man euyll vsynge frewill [...]ath lost it and hymselfe withall. Item d [...]en saith he labour to fynd what good [...]ere is in their owne wyll, but knowe [...]ot howe a man shuld finde any.

14 vvhat frevvyll remayneth in man after synne.

NOtwithstanding we denye not a but that men haue sufficienteRom. i. c light to make them without ex­ [...]se. And to spoile them not, nor dipriue [...]em of their naturall faculties and po­ [...]ers, as of reason, Iudgement, wyll suche others to make them stockes or [...]okes, nor yet of frewyll: so that they [...]igne this to it, that al is nothing but darknes and enemitie against god, and [Page] that by this worde frewyl be not vnderstand a naturall power to thinke, wy [...] or doe good or euell, but a wyll not constrayned the whiche not withstanding cannot Ihon. 3. a Rom. 8 p. nor wyll not any thyng but altogether euyll, so much is the nature [...] mā not being regenerate (that is to sa [...] not healed nor restored by grace (not onlye wounded or hurt, but vtterly and altogether corrupted and also willyngly becom y seruant of sinne. Therfore said S. Li. de der­fectione iusticia. Augustine, that the faulte whych [...] folowed the synne and whiche is the punishement hathe tourned lybertye into necessitie. Item Li. 3. ad ob [...]i facium. frewyl as it is bound and thralle is nothinge worthe but to synne and fall.

15. Abriefe some of originall synne

ORiginall synne then is a fulle corruptiō of the whole nature of m [...] the whych corruption is proceded from Adam into all his rase, and bryngeth forth in man thre maner of sinnes. The first comprehendeth euery inwar [...] [Page 7] mocion and thought in mannes vnder­standinge althoughe the wyll gyue not consent there vnto. For god requireth to [...]e loued withal the vnderstāding: & we haue alreadye sayde that it is vtterlye and altogether corrupted. The second maner of synne is when the wil and af­ [...]ection doth consent therto. The third is when men euen enforce them selues to [...]xecute that whiche inwardelye they [...]aue conceyued and willed.

16. Hovve god tourneth mannes synn [...] his glorye.

SO nowe there remayned Rom. 3. c nothing but that all the whole world should runne to ruine and destruction, but that God beinge not onely most rightu­ [...]us, but also moste mercifull had eter­ [...]ally ordained a meane to cause al those [...]hinges to tourne to his greate glory, to [...]ete Rom. 3. d to the greater declaration of his [...]finite goodnes towardes those whiche [...] hath also ordained Rom. 8. f and chosen eter­ [...]allye to be glorified in their saluation, [Page] and likewise to the declaration of his p [...] wer d and wrath by the iust iudgemen [...] Rom 9 c and condempnation of the vesselles [...] wrathe prepared to destruction. For a [...] S. e Augustine sayde vearye well: if a [...] Epist. 103 ad [...]. were deliuered, that which were dew [...] to synne by iustice should be secret an [...] hidde, and if none were deliuered, th [...] shoulde not be séene whiche grace ha [...] geuen and graunted.

17. Iesus Christ the onely med [...]atou [...] ordained and promised.

THis one and all onely meane is th [...] misterye of the incarnation of th [...] sonne of god with all that which foloweth it, who was from age to ag [...] promised euen from a Adam vnto sain [...] Gen. 3. c Deut. [...]8 [...] [...]. sam. 7. b Ihon was published and preached b [...] the patriarkes as prophetes, was all fygured diuers wayes vnder the law as is at large contained in the bokes [...] the olde Testamente, to the ende tha [...] man moughte be saued by faythe [...] Iesus Christ for to come.

18. The agrement and difference of the olde and nevve testament.

THer was neuer but one couenant of saluation betwene god & man if we consyder the substance ther­ [...], which is Iesus Christ. a But in con­ [...]derationHeb. 13. [...] 1. Tim. 1. [...] 1. cor. 10. [...] Reade all the epistle to the E­brues. of the circumstaunces there [...]re two testaments or couenantes wher [...]f we haue the names and autentike re­ [...]isters called the holy Scripture and [...]orde of god. The one is called the old. The other the newe b which is the bet­ [...]er, abolyshing the olde, for as much asIerimi [...] ▪ Heb. [...]. [...]. [...]e olde did not propound and set foorth [...]esus Christe but a farre of and hidden [...]nder shadowes and fygures whiche [...]ere abolished by his comming.

19 vvherfore it behoued Iesus Christ to be a verye naturall man in bodie and soule vvithout synne.

IT behoued the Mediatour of this co­uenant and reconciliation to be a veryman & without any spot of origi­ [...]all sinne or other for those reasons fo­lowyng. [Page] First for as muche as 1. Tim. 2. a. Ihon. 1. b God [...] iust and man was bound and endette [...] to his wra [...]he by his naturall corruption as we haue declared heretofore i [...] the fiftenth Article, it was méete ther [...] shoulds be a very man, in whome thi [...] ruine and decaye shoulde be thorowly [...] and perfectelye repayred for to pleas [...] God. Secondlye Matth. 3. c Rom▪ 5. d man is bound to accomplishe and fulfyll all the righteous­nes which god requireth of him for to be glorified: then there must be a man for to accomplyshe perfitelye all righteous­nes to please god. Thyrdly, Rom. 3. d Act. 20. f all men be couered with an infinite nūber of syn­nes as well inwardly as outwardly, & therfore culpable of y maledicton of god: of necessity there must be a man which should satisfie fullye the iustice of God for to please him. Forthlye Rom. 8. a Rom. 5. d no man beyng corrupte coulde in any wyse be­ginne to doe the least of these thynges, but rather shoulde haue néede of a [...]e­demer euen for him selfe, muche lesse [Page 9] then coulde he redeme or deliuer other men, or do any thyng whiche shoulde be pleasyng or acceptable to God.

It was néedfull then that the Rom. 14. d Rede­mer and Mediator of man shoulde be a verye man in bodye and foule, and yet neuerthelesse perfectlye and altogether pure and cleane from all synne.

20. wherfore it was needfull that Iesus Christ should be very God.

IT was of necessitie y this Mediatour shoulde be verye Iohn. [...]. b. & other places infinite God and not on­lye man, for these reasons folowing. First Esaye▪ 43. b [...] if he had not bene very God, he shoulde not haue bene a Sauiour, but shoulde haue néeded a Sauiour for himselfe. Secondly, Rom 3. d there muste be before the iustice God proporcion betwene the faulte and the payne thereof: the of­fence or faulte is infinite, for as muche as he is infinite against whose maiestie it is committed: therefore it was nede­full to haue satisfaction that is infinite and consequently that he which should [...] [Page] do it as very man should also be infinite that is to saye verye god. Thirdlye d forIohn 14. b [...]. Cor. 5. d that the wrathe of god is infinite there was no strength of mā or Angell which coulde haue bene able to beare suche a burden but it should fal & be ouerwhel­med vnder it, therfore it was néedefull that he which should rise againe hauing the victorye ouer the deuill synne the worlde and death ioyned with the wrath of god should be not onelye perfect man but also very god. Fynally god the bet­ter to declare his incōprehensible good­nes woulde make his grace not onelye equall e with our offence, but wouldeRom. 5. c. that it should exceede and surmount the trespasse. For this cause, euen as the f2. Cor. 15. firste Adam the auctour of oure offence though [...]e he were created to the Image of god, yet notwithstanding was earthy as his frailty and weaknes hathe well declared, so on the cōtrary Iesus Christ the seconde Adam by whom we be de­liuered is in such wife perfecte and ve­ry man, that he is also heauenly, that is [Page 10] to say very god, for as much as the ful­nes of Colos. 2, b the godheade dwelleth in him bodily. So that if the disobedience of Adam doth astonishe or make vs afraid, ye righteousnes of Iesus Christ should muche more comfort and stablishe vs, and that we shoulde hope for a lyfe ob­tained vs by Iesus Christ much better then that which we haue lost in Adam: yea so much better as Iesus Christ is aboue Adam.

21. Howe the misterie of our salua­tion was fulfilled in Iesus Christ.

WE confesse then that for to ful­fyll the couenante promised to the auncient Esaie. 7, [...] fathers and pro­phesied by the mouthe of the prophets. Rom▪ 1▪ a Phil 2, a The trew and only eternal sonne of God in the time ordeined of the father toke on him the forme of a seruaunte, that is to say, a very humane Heb. 4. d. nature with the infirmities of the same, sinne excepted, beinge conceyued in the wombe Math [...]. e of the blessed vyrgin Mary [Page] by the vertue of the holy, ghoste with­out any operation of man.

22 The tvvo natures vvere vnited and knitte in one person from the first instaunt of the conception.

WE confesse that from the first in­stāt of this conception Math. 1, c Luke. 1, c the per­son of the son was inseperably vnited with the nature of man in suche sorte that there be not two sonnes of God, nor two Iesus Christs, but one onely sonne of God Iesus Christ, very God and very man: yet neuerthelesse bothe these natures abyding and remainyng in their seueral properties. For the di­uinitie seperated from the humanity, or the humanitie deuided or pluckte from the diuinitie, or the one confused with the other woulde serue vs to no purpose.

23 The virgin Marye is mother of Iesus Christ God and man.

IEsus Christ verye God and verye Math. 1, c Luke. 1, d man, that is to say, hauyng a very [Page 11] trewe and humaine soule and a very humain body formed of ye substance of ye virgin: Mary daughter of Dauid by the vertue of the holye Ghost, was by this meanes conceyued and borne of the same virgin Marye, deliuerance: both after and before her deliuerance: & al this was done for the accomplish­ment of our reconciliation.

24. The summe of the accomplishe­ment of oure saluation in Iesus christ.

HE therfore came Ephe. 2, b down on earth for to drawe vs vp to heauen. He hath borne the paine dewe to ourb Math. 11, d 1, Pet. 2, d &. 3, c Esaye. 53. b. sins, clearly to discharge vs euen from the beginninge of his conception vnto his resurrectiō: Rom. 5, d Math. 3, d He hath fulfilled per­fectly al righteousnes, for to couer our vnrighteousnesse, he hath declared Iohn. 15, e to vs all ye wyl of God his father both by workes and also by words, to the end to shew vs the trew way of saluation. In fine, for [...] whole & ful satisfaction [Page] for our sinnes which he toke vpon him: he was bound Esaie. 53. a to vnbind vs: condempned, for to delyuer vs: he suffred great and infinite shame, for to deliuer vs from all confusion: he was nailed Colos. 2. [...] on the crosse for to fasten thereon our sinnes, he died Gala. 3. b. and sustained ye curse and malediction which was dew to vs for to apease the wrath of god for euer by his onlye oblations made, hee was buried Act. [...]. c. to approue & verify his death and to vanquishe deathe euen to the house thereof, that is to say, euen to the graue wherin he felt no corruption, for to declare that euen in dying he had o­uercome & vanquished death. He was raised againe in The 6 to the Roma­nes and tho­rovv [...]ut, al­most in all S▪ pauls Epistles. tripūhe as a conquerer to ye end that al our corruption be­ing dead & buried we should be renu­ed into a new spirituall & euerlasting life, & that therby the first death should be no more to vs a punishmēt dew for sinne, & as it were an entraunce into the second death, but cōtrariwise a fi­nishing and ende of y death of our cor­ruption, [Page 02] and an entrance into eternalAct. 3. a life. Finally he being raised afterward was conuersaunt here on earth by the space of fortie daies to confirm and approue his resurrectiō. He ascended vi­sible & verily into heauen, where he is set on the right hande of god his father and hath taken possession m of his eternalIohn. 14. a kingdom for vs and for our behoue for whose sake also he is ye only medi­atour n and aduocate o gouerning his1. Timo, 2 Math. 28. d church by his holy spirite vntil the nō ­ber of ye elected of god his father be ac­complished and fulfylled.

25. Hovve Iesus christ beinge ascen­ded into heuen is neuertheles here on earth vvith his flocke.

WE vnderstande that glory hathe brought Luke. 24. f immortality to ye body of Iesus Christ, but hath not ta­ken away the nature of his body, therfore concerninge his humayne Act. 1▪ a na­ture, hee hathe taken it from vs into heauen, where he shal dwell vntil the [Page] time he shall come to iudge the quyck and the dead, Math. 28, b but concerning his dy­uinitye and the workinge of the holye spirite, he is with his elect and shalbe vntyll the ende of the world▪ as Christ hath sayde: the poore Math. 28. d shall yee haue alwayes with you, but me shal ye note Act. 3. a haue. And also as the Angelles sayd to the Apostles after his ascension, Iesus which is lyft vp from you into heauen shal come agayn euē as ye haue seene him ascend into heauen, & as S. Peter sayd to the Iewes that heauens Act. 3, d must hold him vntil the restoring of al thin­ges. Whervpon saint Augustin Episto. 57 ād Dardanu. said well agreeing with the scripture, that we ought to take heede that we do not so confirme the diuinity, that we deny the verity of the body, and not to make this conclusion, that those things whi­ch are in god be euerye where, as God is euery where.

29. There can be no other nevve re­ligion then this.

[Page 13]IN this mistery of our redemption which mans reason cānot attaine, god is declared to be very god, y is to saye, perfectlye righteous and per­fetly merciful. First Rom. 3, d perfectly righteous in y hee hath punished al our sins very sharply in his, persō who made i. Tim. 2, b himself a satisfaction & pledge, to wit, in Iesus Christ, & moreouer doeth not receiue vs nor allow vs as his childrē, 2. Cor. 5, d Rom. 8, c Collo. 2, c except we be couered & clothed with the innocencie, holines & perfect righ­tousnes of Iesus Christ. On the other part he declareth himself to be perfect­ly mercifull in y he finding in vs no­thing but cause and matter of damna­tion, Rom 5, b yet would that his sonne should take our nature in whom he foūd a re­medy to appease his iustice, Rom. 8, [...] whom also he doth cōmunicat to vs freely with all his treasures to ye end that we may be partakers of eternal life by his only goodnes and mercy: so that by faith we lay hold on Iesus Christ as shalbe she­wed hereafter. But contrariwise al religion [Page] [...], Cor. 2. a whiche dothe appose or sette againste the wrath of God anye other thing then the only innocency righte­ousnes & satisfaction of Iesus Christe apprehended by fayth, spoyled god of his perfecte righteousnes and mercy, and consequently ought to be holden for false and deceitful as shalbe decla­red in the seuenth poynte.

Of the holy ghost. The fourth point.

The firste article of the person of the holye Ghoste.

VVE beléeue in the holy ghoste whyche is the Gene. 1. a coeternall and consubstanciall power of the father and the Sonne, in whom he is resident & from whom Iohn. 14 b procee­deth being one God Rom. 8. b with them, and neuertheles distynct in Math. 2. d person.

2. Of the effectes properlie considered in the holie ghost.

THe infynit force & vertue of him is declared in the creation Gene. 1. a, and preseruation of all creatures frō the beginning of the world, and prin­cipally shalbe considered by vs in this present Treatise according to y effects which he bringeth forth in the chyldrē of God, in bringing with him his grace Rom. 8▪ b to make them feele the efficacie and vertue thereof, and, briefe to bring thē from degrée to degrée to the right ende & mark whervnto they be predestined▪c Ephe, 1, a before the foundation of the world.

3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie.

THe holye ghost then is the same by whome the Father doeth put & kéepe his electe in possession of Iesus Christ his sonne, & consequently of all the graces which bee necessarye [Page] to their saluation. But first it behoued y the same holy spirit make vs capable and méete to receyue the same Iesus Christe, the which he doth in creating Ephe. 1, c within vs by his méere diuyne good­nes and mercye, that whyche we call Fayth, the onely instrument Iohn. 3. b to take holde of Iesus Christ, when he is offe­red to vs, and the onlye vessell to re­ceyue him.

4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs.

HE vseth two ordinarie meanes, (neuertheles without cōmunica­ting his vertue to them, but wor­king by them, for to create in vs thys instrument of fayth, and also to mayn­tayne and confirme it more and more: Math, 28 d Actes. 9. a Roma. 10. c Iames. i, c 2. Peter. i, d That is to saye, by the preaching of the word of God and his sacraments, as shalbe hereafter saide. For first we wil declare what this precious faith is, and what be the effects thereof.

5. Hovve necessarie faith is, and vvhat faith is.

WE be such Roma. 8. 1. Cor. 2. enemies of our own saluation by reason of our natu­rall corruption, that yf God did but only aduertise vs that we should fynd our saluation in Iesus Christe, weeb Luke. 23 woulde make but a mocke of it, as the world hath alwayes done, and wil doe vntyl the ende of the world, Moreouer Iohn. 3 if he had not ioyned other thinges to it but onelye tolde vs that the means to feele the fruite of this medicin aga­inst eternall death, is to beleue in Ie­sus Christe, this had serued no more then the other. For concerning al this wee be but dumbe, Psal. 51 deafe, Prouer. 40 and na­turally blind, Iohn. 1 and it had bene as im­possible for vs to Iohn. 12 beleue of our selues as it is impossible for a man y is dead to flye. Wherefore it was necessarye that with the same, this our Good fa­ther which hath elected vs, should com and redouble his mercy [...]owardes his enemies, and declaring Iohn. 3, b to vs that he [Page] hath so loued the worlde y he hath ge­uen his onel [...]e begotten sonne, vppon this condycyon, that whosoeuer em­brace him by fayth, shall not peryshe. He createth in vs likewyse this mea­nes of fayth which he requireth of vs. Nowe the faith which we speake of, is not to beleue onelye that God is God, and that the contentes of his word bee [...]rewe (for the Deuilles haue thysi Iames. [...]. d faythe, and can not but tremble at it) but 1. Cor. 2 c we call faythe a certayne knowledge which the holy Ghost by his onely grace and goodnes, engraueth more and more in the hearts of the elected of god, by y which eche one of thē being ass [...]r [...]eined in his heart of his election, doth apply & appropriat to himself the promyse of hys saluatyon in Iesus Christ. Fayth I say, beleueth not only that Iesus Christ is dead & rysen forRom. 8, sinners, but procedeth to embrace Ie­sus Christ, in whom only she trustoth and so assureth her selfe of hir saluati­on that she Ephe. 3 douteth not, and for that [Page 16] cause saide Sainct Bernard First sermō of the anun­ciation. accor­ding to all the Scripture as foloweth. If thou beléeue that thy synnes maye not be put awaye, but by him whome thou hast offended, and also who is not subiect to sinne, thou dost well: but yet ioyne thereto another poynt, that is so saye, that thou beleue also that by hym thy sinnes befor geuen. And this is the witnesse whiche the holy Ghost bryn­geth in our heartes, saying: thy sinnes are forgeuen thée.

9. vvhat is the obiect of the trevve fayth and of vvhat force it is.

FOr as muche as Iesus Christe is ye mark of our fayth, euen as is de­clared vnto vs in the holye Scrip­turea Rom. 10, b Gala. 1, b and worde of God: There folo­weth two poyntes whiche are well to be noted, the one that where there is no worde of god, but onely the worde of man, what soeuer it be, there is no fayth but onely a dreame or opinion, which cannot but deceiue vs, ye Iohn. 17. 1. Cor. 1. d other [Page] Poynet is, that faith embraceth and approbriateth to it selfe Iesus Christe, and al y is in him (for as much as he is geuen vs on that condition that wée beleeue in him) from whence one of these two thynges doe folow, that ey­ther all that which is necessary to our saluation, is not in Iesus Christe, or if al be there, that hee which hath Iesus Christ by faith hath all. Nowe, to saye that all that is necessary to our salua­tion is not in Iesus Christ, is a blas­phemy most execrable, for Math. 1 Roma. 6 that were to make him no sauiour but in a part. There resteth then the other parte, that is to saye, that in hauynge Iesus Christ by fayth, we haue all Roma. 5 thynges in him, according as the Apostle Rom. 8 saith that ther is no condemnation to those which be in Iesus Christ.

7. Hovve this is to be vnderstande, vvhich vve saye, as Sainet Paule sayth, that vve be iustified by onely faithe.

[Page 17]THe reason is bicause that faith is the instrument which receiueth Iesus Christ, and by consequent receyueth his righteousnes, that is to say, all perfection. When we say than as Sainct Paul saide, Rom. 5. [...] Gala 2 Phil. 3, b 2. Tim. 1, [...] Titus. 3. a Hebr. 11. b that we be iu­stified by only faith, it is not to say that fayth is a vertue whiche maketh vs righteous in our selues before god (for that were to set our selues in the place of Iesus Christ, the which only is our perfect and en [...]ier righteousnes) but we vnderstand that we be iustified by fayth, for as much as it embraceth him which iustifyeth vs, that is to say, Ie­sus Christ, in such wise that it vniteth and knitteth vs together with him to be partakers of all the goodnes whiche he hath, the whiche being allowed and imprynted in vs, is fully sufficient, to make vs perfect & accepted for righ­teous before God.

8. To be assured of our saluation by faith in Iesus Christ, is nothing lesse then arrogancie or presumtion.

[Page]BY this it appeareth that to be assu­red of oure saluation by faythe is not any arrogancy Roma. 6. Hebre. 10. or presumpti­on, but on the contrary part, it is the onely meanes to take all pryde from our selues, for to giue all glory to god. For fayth onely teacheth vs to go out of our owne selues, and to know that in vs there is nothyng, but matter of all damnation, and sendeth vs to one onely Iesus Christe, by whose onelye iustice it teacheth and assureth vs that we shall fynde saluation before God. For all that whiche is in Iesus Christ (that is to saye, all righteousnes and perfection) is counted and allowed to vs as properly our owne, so y we em­brace hym by faythe. And hereupon Sainct Bernard sayd, First sermō of the anun­tiatio [...]. that the wit­nes of our owne conscience is our glo­rye, not such a wytnes as the glorious proude Pharisey had, being deceyued in his owne thought, and deceyuinge his mayster, the whiche witnes is not trewe: but the wytnes is trewe which [Page 18] the holy ghost wytnesseth to our spirit.

9 Faith fyndeth in Iesus Christ, al that is necessary to saluation.

THis word ought to be expounded particularly, so that it maye be knowen whether by faythe wee doo apprehende suffycient remedye for to assure vs fully of eternall lyfe, according as is sayde, the Roma. 1. Gala. 3. iuste shall lyue by fayth. We say then that all that whiche letteth man to haue acquaintaunce with God, which is per­fitly iust and good, lyeth in three poynts, in the whiche we fynde as many reme­dies ready prepared, not in our selues but in Iesus Christ onely. So we haue nowe nothinge else Iohn. 17. of our owne, but Iesus Christ, and al that which he hath. Prouided alwayes that wée be by fayth vnited and conioyned with him as per­takers of all his goodnes. For the which cause the Churche, that is to say, the as­semble Roma. 7. of the faythfull, is called the spowse of Iesus Christ her husbande, for to shewe the coniunction and communi­on [Page] which is betwéene Iesus Christ and those which by faith be ioyned with him, for in vertue of this coniunctiō and spy­rytuall maryage by fayth, hee taketh all our miseries vpon him selfe, and we doo receyue all his treasures of hym by his pure goodnes and mercy, as followeth.

10 Of the remedy w [...]hich faith findeth in Iesus Christ only against the first assault of the fyrst temptatiō groun­ded vpon the multitude of our sinnes and what assuraunce there is in this case, eyther vpon the sayncts, or vp­on our selues.

LEt vs then sée how in Iesus Christ onely wée find [...] sufficient remedies against all the temptations of Sa­than & all dismaying of conscience. First Sathan & our owne conscience to shewe our vnworthines setteth before vs y nature of God perfitly rightwyse as chiefe enemie & reuenger of all iniquity, Now syth that wée fynde that wée be couered with an infinite number of iniquities, it foloweth that we can looke for nothing, [Page 19] but the rewarde of sinne, that is to saye, death Roma. 5. b eternall. What can man alledge now against this conclusion? Certainly, nothing, that is auayleable, except it be that which I shal say hereafter. For first if hee haue recourse vnto Gods mercye, forgetting his iustice, hée deceyueth him selfe. For this is a thing most sure, thatAugustine, the merites of Sayntes first reason. God is in such wyse mercifull, that not­withstanding his iustice must be entier­ly and fully confessed as wée haue decla­red here before in the. 26. article of the. 8 point. If then we wyl aledge for a cloke to couer our sinnes y merites of saints, fyrst we doo them great wrong, for as much as Dauid himselfe cryeth out and sayth: enter Psalm. 143 not Lorde into iudgement with thy seruant, & in another Psalm. 16 place he confesseth y his workes can not attayne vnto God. And what sayd Paul of Abra­ham that holye person and father of the faithfull? If Abraham c saith he had ben iustified by workes, hée had wherein to reioyce, but not towarde God: for what sayth the scripture? Abraham beléeued [Page] God, and that was compted to hym for ryghteousnesse. And what sayth Saynt Paule of him selfe, truely 2. Cor. 4. a sayeth he, I knowe not my selfe to be culpable, but yet am I not therby iustified. Howe can we then alledge the merites of Saintes for a satisfaction for our sins, for somuch as themselues had no refuge but Philip. 3 to the only mercy of god, being pacified by Ie­sus Christ. Second reason. Moreouer if it had bene so that the saintes had merited heauen by their holy lyfe, (the which coulde not be syth they doo testifie themselues the con­trary) had they not receyued already the payment and rewarde for their merites and good workes, by what ryght or tytle then can we alleadge theyr merites any more? Thirde reason. For to say that they had so many merites y there remayned ouerplus for other, is that not asmuch as fal [...]efy that which they haue left vs in writing? And what more? Is it not as much as to say y they had nothing to doo with the death of Iesus Christe, because they had in thē more merytes and goodnesse then they [Page 20] néeded? And moreouer Fowrth reason. if they had me­rites more then they néeded, by what ryght know we that they be ours? Is it because we thinke that we haue bought them? Beholde Sainte Peter reproued Symon the Magicien of this false and cursed marchandize: thy mony and thou peryshe together sayth hée, because thou thynckest to buye the gyfte of God withActs. 8. d money. Beholde now how we thinking to honour the Saintes dishonour them as much as we can possible, but nowe if the workes of Saints can take no place or profite vs in this point, what can wée finde in our selues, or in any other man lyuing, that can be sufficient? But for to cutte of all suche false imaginations, let vs consider the reasons folowing.

First would we not coumpt that man without his wyt which would perswade himselfe to be quite of his creditour vn­der this colour or pretence, to haue drea­med that he had payed his debte, or that an other had payed it for him, euen so doo we towardes God▪ when wée be not [Page] content with the satisfaction of Iesus Christe onely. For what foundation or ground hath all the wyl, workes, or me­rites of Saints worthyppings, but on­ly the fantasie and imagination of man, as though God ought to take all things well which wee inuent or seeme well to vs? But contrarywise, here what Iesus Christ saith with his owne mouth: they honour me in Math. 7. [...] vaine sayth be, keeping cōmaundements of men: and in another place hée sayeth, when Esai, 1. c ye come to ap­péere before my face, who required such things of you to tread in my courts? &c.

Secondly, when we say that we stay vpon the only mercy of God, and yet doo alledge or thinke that we haue satisfied or payed parte altogether, is not this a derogation to his mercie?

Thirdly, not to be satisfied Roma. 4. a with the onely merites of Iesus Christe, but to goe about to ioygne and annexe other with him, is it not as muche as to deny Iesus Christe to be our onely sauiour & to make him but a Gala. 12. d sauiour in parts? [Page 21] Fourthly, is not this the robbing of god of his perfect iustice Roma. 3. d and so consequētly of his diuine power when we be so foole hardy to set against his merits y works of man (wherin be so many imperfecti­ons: howe excellent so euer they Luke. 17▪ [...] be) to pacify y wrath of god. And yet the Pro­phet Dauid Psal. 143. [...] said, enter not Lorde into Iudgement with thy seruaunt. &c. Let vs learne therefore to aunswere to the foresayde argument of Sathan after an other maner, that is on this wise. Thou sayst Sathan that God is that perfectlie righteous & reuenger of all iniquitye. I doo confesse, but I wyll ioygne thereto an other property of Iustice which thou hast lefte out, that is, for as muche as god is righteous, he is content with one payment. Thou wylt saye then that there be infinite iniquities in me which deserue eternall death. I doo graunt, but I adde more to it which y haste ma­liciously omitted, that is, Roma. 3. [...] that the ini­quities which be in me were most suffi­ciently reuenged and punished in Iesus [Page] Christ which hath horne the iudgement of God in my stead, so vpon this I make my conclusion contrary to thine, that is to saye, for asmuch as God is righteous and Roma. 3. d wyll not be payde double, and Ie­sus Christe God 1. Lor. 5. d and man hath by one infynite obedience made satysfaction to Roma. [...] d Phil. 2. a the infynite maiestie of GOD▪ it followeth Roma. 8. a that my iniquities, can no more fraye nor trouble mée, my accoun­tes Colos. [...]. c and debtes being assuredlie raysed and wyped out by the precious bloud of Iesus Christ which was made accursed Gala 3. b for mée, dying righteous for the 1. Peter. a. b vn­righteous. Vpon this wée maye be sure that Sathan wyll set before our eyes all our afflictions and troubles, and especi­ally death, Roma [...]. v Ephe. 5. b alledging y they be as ma­ny sufficient testimonies against vs that God wyll not forgeue vs our sinnes, but we must reply to that concerning afflic­tions. First although all kinde of afflic­tions and also death bée entered into the worlde thorowe sinne, yet God when he punisheth vs, hath not euer respecte to [Page 22] our sinnes as it appeareth in the history of Iob, and z many other places, but inIohn. 6. a 1. Peter. 1. d Iames. 1. a scorging vs he hath diuers respects ten­dynge to his glorye and our profyte as shalbe sayd hereafter in the laste artycle of the fowrth poynt. Furthermore, al­though god▪ doth afflict his elect for their sinnes, vntyll they feele ye very paines of death, Iob. 13. c yet is he not angry with them as a Iudge to condempne them? but as a Father chastising his chyldren to pre­serue them from perishing 2. Cor. 6. b Hebr. 12. b, or geue other example 2. Sam. 7.

11 The remedy which onely faith fyn­deth in Iesus Christ onely against the second assault of the fyrst temptation grounded vppon this, that we be vn­furnyshed of the righteousnes which God requireth of vs.

THe second assault which sathan may make against vs, because of our vn­worthines is, that it is not sufficient to haue lyued without sinne, or to haue sa­tisfied for our syns, but is required fur­thermore y man should fulfyll the whole. [Page] lawe, that is to saye, that he hath loued God perfectly, and his neighbor as him self. Bring Deut. 17. d Gala. 3. b Roma. 4. c forth thē this righteousnes or els how wilt thou beare y curse of the law and the maiesty of god? Now what can al the righteousnes of man helpe vs against this assault? For here is spoken of a perfect obediēce according to y lawe whiche was neuer founde but in Iesus Christ only. Let vs learne here again to appropriate to vs by faith another trea­sure & benefite of Iesus Christe, that is to say his righteousnes. For we Math 3. b [...]p. 2. a [...]sa [...]. [...]3. d know that it is he that hath fulfilled al righte­ousnes hauing perfectly obeyed God his Father, & perfectly loued his enemies Roma. 5. b, so y he became accursed Galat. 3. b for them as s. Paul sayth, that is to wete, he did beare the iudgement of the wrath of God Colos. 1. [...] 2. Cor. [...]. [...] for them, to the ende y we being [...]lad with this perfect rightousnes, which is impu­ted to vs by faith, as though it were pro­perly our own, Ephe. 1. b. we may be made accep­table before God as brethren Iohn. 1. b., and co­heyres with Iesus Christ. Now for this [Page 23] poynt, Sathan must perforce haue his mouth stopped, so that we haue ye fayth which maketh proper to vs Iesus Christ with all the riches and treasures which he hath to communicate to those which beléeue in him.

12 The third assault of the same temp­tation, grounded vppon the naturall corruption or originall sinne whiche is within vs.

SAtan hath yet remaining one assault in the temptation of our vnworthy­nes, which is this. Although thou hast satisfyed for the payne of thy sinnes in the person of Iesus Christe, & that thou art also clothed with his righteousnesse, yet art thou corrupted in thy nature, Roma. 7. c wherein alwaye remayneth the roote of all sinne. How darest thou then appeare before the maiestie of God enimy to all vncleanes, Iob. 4. d Psalm. 5. c and also which séeth the bo­tome of thy hart Psal. 44 d Ierem. 1. b? Now cōcerning this poynt, we fynde yet one easie remedie in Iesus Christ only vpon whom we must staye. But we be yet so enclosed in this [Page] mortall Roma. 7. c body that wée doo not the good whiche wée woulde, and yet doo féele the synne Roma. 3. d that remayneth in vs, and the flesh that striueth against the spirit, Galat. 5. c by reason whereof we be yet defyled in body and soule concerning our selues 2. Lor. 4. a, but for as much as by fayth wée be vny­ted, incorporated, 2. Lor. 6. d rooted, Ephe. 4. d and Lolof. 2. [...] graf­ted in Iesus Christe, by whome our na­ture hath bene from the first moment of his conception more fullye Math. 1. d restored & sanctified, and made more pure, Hebr. 2. d then euer it was created in Adam for asmuchl Roma. 6. a as Adam was made but accordinge to the image of God, and Gene. 1. d Iesus Christ is very God, who hath taken vpon him our [...]iesh conceyued by the vertue of the holy ghost, this sanctification of Iesus Christ is imputed to vs as our owne, then can­not y naturall corruption (which resteth partly yet in vs) come in accompt Roma. 8. a, for as much as it is couered & cloathed with the holynesse of Iesus Christe, who is much more able to sanctifye and cleanse vs before God, then the natural corrup­tion [Page 24] is to defyle and corrupt vs.

13 The remedye against the seconde temptation, whether we haue faith or not.

IN the second temptation Sathā shall replye vpon this that Iesus Christ is not deade for all synnes for as muche as all shall not be saued. Then let vs haue recourse to our fayth and answere him, that true it is, none but the belée­uersa Roma. 8. c. 2. Cor. 2. c 1. Ioh [...]. 4. e doo receyue the fruite of this pas­sion & satisfaction of Iesus Christe. But this in steade of desmayinge vs doth ra­ther establishe vs. For that we do know in our hartes that wée haue faith wher­by it is already saide in the thyrd article of this fourth point, it is not inough on­ly to beléeue that Iesus Christe came to saue synners but we must particularlye euerye man applye and appropriate Ie­sus Christ to himself Rom. 8. a 1. Cor. 2. d 1. Iohn. 5. d in such wise that he doo conclude with him selfe, I am in Iesus Christ by faith, and therfore I cā not perishe, but am sure of my saluati­on, so then to be assured that we haue [Page] ouercome Sathan in these thrée assaults of the first temptation, and also to resist the second, wée must examine our selues whether we haue this faith or not. The meanes is to ascend by the effectes vnto the knowledge of the cause which wor­keth them. Nowe the effectes which Iesus Christe worketh in vs, when wée haue apprehēded him by faith be of two sortes. The first is the testimony which the holye spirite bringeth to our spirites that we be the children of god, and which maketh vs cry abba father Roma. 8. c. in a certain assoraunce. Secondlye, we must vnder­stand when we do ioyne & appropriat to oure selues Iesus Christe by fayth, it is not by a certaine vaine or folish fantasie & Imagination, but really and Roma. 6. a 1. Iohn. 1. c. in déede although it be spirituallye, in such wyse y as the soule bringeth foorth her effects and woorkes being naturallye vnited to the body, so when by faith Iesus Christ is geuen to vs to dwell in vs, his ver­tue then bringeth and sheweth forth his force & vertues. The which is vnderstād [Page 25] in the Scripture by this worde regene­ration, Iohn. 3. [...] Ephe. 4. [...] because they make vs become newe creatures, concerninge the quali­ties. Rom. 7. [...] And this regeneration hath thrée partes. For as the naturall corruption holdeth our personnes captiue bothe in body and soule, working in vs bothe synne and death: Lykewyse the vertue of Iesus Christe commeth and taketh possession in vs, and bringeth to vs thrée effectes, that is to saye, S. Paul to the Roma­nes, and al­moste tho­rowout all his epistles. 1. Pere. 4. [...]. mortifycation of this corruption, which the Scripture calleth the olde man, the burying also thereof, and finallye the rysynge and re­storinge of the newe man, as S. Paule describeth these thinges. The morty­fication of our corruption and synne, is the worke of Iesus Christ in vs, wher­by hée quencheth and subdeweth by lytle and lytle this cursed corruption of oure nature, so that it becommeth vnhable to bryng foorth her effectes in vs, which bée moouynges, prouocations, consen­tynges, and other actions contrary to the wyll of God. The burying of the [Page] [...] olde man is lykewyse the woorke ofRoma. 6. a Iesus Christe, by whose force thys olde man whiche receyued the stroke of death, doeth continually by lytle and lytle diminishe and weare awaye. And briefelye, as the burying or sepulture of our bodyes is a proceedyng after death, so is the sepulture of the olde man a pro­ceedyng after the death thereof, where­vnto the afflictions wherewith GOD doth dayly visite i vs, are a great helpe, with spyrituall and godlye exercises,2. Cor. 4. whiche we ought continuallie to labour in, for to subdue and kyll continuallye this rebellion k which is called fleshe in the Scripture, that stryueth continual­ly against the spirite. Finally [...] the fyrst death to the faythfull is but the fyni­shing of this mortification and burying of synne, making an ende of the whole battayle m. The resurrection of the newe man is a worke of the same Ie­sus Christe, lyuing and raygning in vs,Philip. 4. d. whiche in kyllinge our corrupte nature geueth vs incontynent newe force and [Page 26] strengthe, makyng it newe concernyng the quallitie thereof, so that our vnder­standing Ephe. 1. d. and iudgement, is lyghte­ned by the pure grace of the holye ghost, and Roma. 8. c. gouerned by the power which we haue of Iesus Christe, begynneth to ap­proue and esteeme those thinges, which before were counted holye 1. Lor. 2. d. and abho­mination. Roma. 8. b. And also for the seconde parte, the wyll is Roma. 6. g. &. 8. c. cleansed and purified to hate fynne, and desyreth righteous­nesse. Finallye, all the powers in man Roma. 7. d. Philip. 2. b. begynne to flye and eschewe those thinges whiche God forbyddeth▪ and to followe that whiche hée commaundeth. Beholde nowe both these effectes, which if we feele working in vs, the conclusion is infallible, that we haue faith, and consequently Iesus Christ in vs vnto eter­nal life as is aforesayde. Wherevpon it appeareth that all faythfull ought most chiefely to haue a respect to this, and to hold fast this precious iewell, which is y testimony of the spirite of God which he geueth to his elect Roma. 12. c by continuall inuo­cation [Page] and prayer to him, and to make their profite by continuall exercising of good workes according to their vocation and the gift of regeneration which they haue receyued. In which sence it is sayd he that is borne of Iohn. 5. d. God, synneth not, that is to say, geueth not ouer him selfe to sinne, but resisteth it more & 1. Pete. 1. b more, the better to assure them selues of their election and vocation: for asmuch as to knowe certainely this generation, wée must come to the fruites therof. For (as I sayde before) man being made frée Iohn. 8. e▪ from sinne, that is to saye, from his na­turall corruption by the vertue of Ie­sus Christe dwelling in him, beginneth to doo those thynges whiche we call good workes. Wherfore we say as the trueth is, that this fayth which we speake of 1. Iohn. 2. b. can bee no more without good workes, then shining Sunne without lyght, nor the fyre without heate.

14 Those do slaunder vs falsely, which saye, that we disalowe good works.

[Page 27]THey that do saye that we disalowe good workes because we saye that we be iustified by Iesus Christ only ap­prehended by onely faith, do plainly and falsely slander vs. But we confesse that to geue God all the glorie, and confirme our selues to his holye worde▪ we differ from them in the matter of good works in three principall poyntes. For in the rest [...] it is so farre from vs to saye that Christians ought not to do good works▪ and abstaine from euyll, that contrary­wise we say that he lyeth falsely, which calleth him selfe a Christian, and doeth not studie to esche we the euyll, and doo good. But this is it wherein lyeth our difference of this matter.

15 The first difference in the matter of good workes is, which be good, and which be euyll.

FIrst, in the distinction of good wor­kes and euil works before God, we do content our selues with the one­ly wyll of God, and take that for a most certayne rule of those thynges whiche [Page] pleaseth or displeaseth him, and so con­sequently that which is good or euil, nei­ther desyre we concerning this poyncte any better wytnesse of the wyll of God,Psal. 119 Leuit. 18. then his holy lawe, a to the whiche it is, not lawfull to adde, or diminishe, b any thing. Wherefore we hold not those forDeut. 4. a good woorkes, whiche be not stayed, but vpon the fantasies of men, what soeuer they bee, and we saye c moreouer that it suffiseth not, onely to haue the worde ofEsai. 1. c Math. 15. a God expresly, to commaund to do, or not to do, things, but we must also in doyng the workes haue a respect to gods wyll, and being assured therby, to go forward in good workes: for otherwise nothing can be acceptable to God. d For as saint Paul saith, y which is don without faith that is to saye, all y is done [...] in doubt of1. Lor. 8. c conscience, whether it please God or not and so consequently whether God com­maundedRoma. 14 it or not, is but sinne.

16 vvhich be the most excellent works & the qualities of true praier according to the vvord of God, and the authoritie of the auncient doctours of the Church.

[Page 22]PRoceding as we haue said before y as the lawe whiche wée call the ten commaundementes is deuided in two tables, y one comprehending those thinges whiche we owe to God, and the other that we owe to our neighbours: so lykewyse there are two sortes of good workes, the one concerning the seruice and loue of God, the other to our neigh­bours. The first doth excell the seconde, euen asmuch as God doth excel any cre­ature. But amongst all the fruites that fayth bringeth foorth vniuersallye in all Christians, we thinke that y inuocation of y name of God by Iesus Christ is theThis is ap­prooued thorowe the whole scripture. chiefe, which we cal praier and is to god most acceptable. Whether it be that we desire any thing of him, or that wée ren­der thanks to him. But we desire in our prayer these which followeth.

First y our prayers procéede from suchIames. 1. a Roma. 10. Math. 21. d Hebr. 4. d a spirite, y trusteth assuredly to be heard as far foorth as shalbe expedient for vs. For s. Iames sayth a we must aske with assurance without doubting, for he that [Page] doubteth, is lyke to the foo [...]e of the sea, tossed and throwen of euerie winde. Let not suche a man thinke to receyue anye thing of y Lord. Thus farre S. Iames. Then foloweth the seconde poynte▪ that is to say, y all prayer which is not ruledb Roma. 14. according to the word of god is nothing woorth, considering y those praiers that be made without fayth are but sinne, & wher there is no word of God, there can be no fayth, Roma. 10. c. but onely a foolysh & vaine opinion, as we haue saide here before in the. vi. article. That praier thē which is made in an vnknown language to him that praieth, is a very mocking of god▪ 1. Cor. 14. b. also they that desire thinges that be not agréeable to Gods worde, do blaspheme his maiestie.

And consequentlye it followeth that the prayers whiche bée made to anye Roma. 8. Math. 20. other intercessour and aduocate, then to the onelye Medyatour betwéene God and man, whiche is Iesus Christe, doth extreame dishonour to God, and [Page 29] to all his Saynctes, for there is not wrytten in all the holye Scripture any one woorde of suche manner of doinges, but contrarywise expressely commaun­ded to desyre all in the onelye name Iohn. 14. of Iesus Chryste our onelye perpetu­all aduocate. Cimo. 2. b Moreouer, if we haue néede to séeke an intercessour whiche loueth vs (as we haue in déede) who shal wée fynde that loueth vs so well as hée that gaue hys lyfe for vs, yea, euen then when wee were his ennemies? Iohn. 15. b And if it bée needefull to haue one that hath credyte and power (as wée haue in déede) then who hath suche power as hée that sytteth, and raigneth on the ryght hande of God?. And who shalli Math. 26. d be sooner hearde of God the Father then hys owne dearelye beloued Sonne, in whome hée moste delyghteth, and with­out whome nothynge is Ephe. 1. b. acceptable. It appeareth then that onelye dyffe­dence and mystruste, hathe brought in this custome, not to bonour but to dishonour the Sayntes, in doinges that [Page] which they neuer dyd, nor wylled other to doo. And if they doo alleadge our vn­worthynesse▪ I aunswere, that for as much as our requestes be not grounded of any worthynes that is in vs, but one­lye vppon the excellencie, and dignity of Iesus Christe, onelye the which is promysed and communicated to vs by fayth, with all his benefytes, so this ob­iection is to no purpose. For as we can neuer sufficientlye humble and estéeme our felues vnworthy in our owne sight, so on the contrarye, before we praye (ex­cept wée wyll praye in vaine) let vs bée assured that for asmuch as we be recōcy­led to God by his sonne, which is our onlye sufficient intercessour and aduocate, wee can not fayle but to obtayne those thynges whiche wee desyre by him, so that it bée expedyent for vs▪ and with­out this confydence it is impossyble toHomili. 12 de Cana­nitide. bée hearde. Touchynge thys matter Saint Chrysostome sayth (speakinge of the woman of Cananée) [...] telme woman [Page 30] howe darest thou be so bolde to approche vnto hym? for as much as thou arte a synnefull Woman, and full of iniqui­tye. I knowe sayth shée, what I doo: Beholde the prudencie and wisedome of this Woman, she prayeth not to Saint Iames, she maketh no request to Saint Iohn, she commeth not to Saint Peter, neyther respecteth the companye of the Apostles, nor searcheth out any one a­mongest them, but in steede of all these, shee taketh Repentaunce for her guyde and companion, and so goeth to the so­ueraine and onely fountaine.

Item, he hath lykewyse written that which followeth in the same text.

When thou wylte make sute to am S. Chriso▪ in the same place. man, thou askest what he doeth: And they well aunswer thée, he sléepeth or he hath no leysure, or peraduenture the seruaunt wyll not aunswere thée▪ But vnto God there needeth no such things, for in what place so euer thou arte, yer that thou callest vppon hym, bée heareth thée, there néedeth no Gentle man vsher [Page] or Medyatour, neyther Grome of the Chamber, but saye haue pitie vpon mée my God.

Item, the same Saint S. Chriso. in the ho­mely of the profite vpon the gospel. Chrisostome in another place, sayeth, there néedeth no Patrones before God, nor circum­staunces to flatter other to come vnto him. But for as much as thou art alone and hast no Patrone or aduocate, and thou prayest to God alone by thy selfe, thou shalt surely obtaine thy request.

Item, Sainte Ambrose reprouing the symilytude, whiche the Papistes commonlye doo vse. They are ac­customed (sayeth hée) to alleadge a pooreo S. Ambro. vppon the Epistle to the Rom. excuse, saying that they ought to go to God by these meanes. As by the mea­nes of an Earle they haue accesse to a King. But what man is so foolyshe and reachlesse of his lyfe, which wyll geue to an Earle that honour which hée oweth to a King.

Item, in the same place, they go to the Kinge (sayeth he) by the meanes of hys officers, because the King is a man, not [Page 33] knowyng to whome hée ought to geue the charge of the common weale. But to please God, whiche is not ignoraunt in any thinge, and knoweth what eache one meryteth and deserueth, wee haue no néede of Aduocates to ayde vs wyth theyr suffrages or prayers, but we haue néede of a holy thought and meditation. Following then the rule of holy Scrip­ture, and the aucthoritie of the good auncient Fathers, wée doo estéeme and allowe true prayers to bée the moste a­gréeable thinges that Christians maye offer to God, among those commaunde­ments of the fyrst table, wherein there is conteyned an expresse confession, as well of the power as of the goodnesse of God, with the feare and reuerence dew to him onely.

¶ Of workes of Charitie.

In the seconde place we estéeme the workes of Charitie towarde our neigh­bours accordynge to the commaunde­ment of the seconde Table, whiche doo procéede of the true loue of God, wée [Page] being reconcyled to hym in Iesus Christe, for whose sake wee loue our neighbours although they hate vs. For otherwyse all that wee doo is nothyng woorthe, what shewe or apparaunce so euer it hath in our lyfe, as Iesus Christ declareth vnto vs by the example of the Pharisees.

¶ Of workes indifferent.

There are other kynde of woorkes,Marke. 6. thorowout the chapt. which properly of them selues bée ney­ther good nor euyll, but onelye hauing respect to that ende as they maye serue to dispose vs, or entertayne vs, in those workes which be good. These workes be fasting, sobrietye, with other morti­fications of our fleshe, to the which wée maye ioyne a virginitie, in those which1. Cori. 7. cha. whole. haue receyued the gifte of chastitie.

And for a generall rule, suche exercises bée so ordered as proceeding from a hart fearinge God, and louyng his neygh­bour, and that they be so exercised, that wee maye be more prompte and readye to serue God, and our neyghbours, ac­cordynge [Page 32] to oure estate and vocation, b and so they bée worthye to bée highlye estéemed. And doutlesse euery Christian1. Cor. 7. d ought to flye and esche we suche thinges as shall hynder them to serue God well, and theyr neighbours. But the com­mon errour of those whiche doeth staye vppon externall thinges can not please God, as to put a certaine holynesse in suche workes. For Saint Paule sayth plainelye, that the kingdome of GODRom [...]. 14. e lyeth not in eating or c drinking, & that these bée small thinges in respecte of the1. Cor. 8. c pietie to wardes God, and loue towards our d neighbours.

17 The seconde difference in the mat­ter of good workes, is to know from vvhence they proceede.

THe seconde difference in this mat­ter of woorkes, is concerning the very roote or spryng from whence they do procéede. For we deny not sim­plye that fayth and good woorkes pro­céede from oure intellygence and wyll, being first preuented, chaunged, ayded, [Page] and accompanyed by the grace of God. But before all this we affyrme and say that in searchinge the roote or fyrste springe of that lytle goodnesse which is in vs, vtterlye there is no beginning at all of any naturall disposition in vs, to receyue the grace to the ende that suche disposition shoulde bee assysted by the seconde grace. But cleane contrarie there is naturallye in vs nothinge but darknes, Esai. 9. a. Luke. 1. g. Actes. 2. b. and enemitie against God, Roma. 5. b. Ephe. 2. a wherfore it was néedefull y god should of his onelye mercie, fyrste of all drawe vs, Iohn. 6. c. that is to saye, to make vs altoge­ther newe creatures, Iohn. 3. 1. Peter. 1. concernyng the quallyties, lyghtning those which be not onely partlye blynded, but vtterlye darknesse it selfe, geuinge vs hartes to vnderstande, Deut. 30, Ierim, 24. chaunginge our steny heartes into fleshie heartes, Ezech. 11. creatyng in vs pure hartes, Psalm. [...]1. Ezech. 16. Ephe. 1. that is to saye, ma­kinge newe altogeather that is within vs, of a wycked wyll, a good and godlye wyll: briefelye, workinge in vs to wyll and also to doo. Philip. 2. [...]. So that the Apostles [Page 31] woordes be verified, that we cannot on­ly thinke of our selues any thing that is good, 1. Cor. b. and that the children of God haue nothing but that which they receyued by grace. 1. Cor. 4. So then for asmuch as grace must make vs good trées before wee can beare good fruite, it foloweth that there is no méeting together of grace and freeLooke about in the. 14. article, the 3. poynt. wyll: for the spirite of God by his pure grace hath made vs free from sinne, Iohn. 8. c. in vnyting vs by fayth to Iesus Christ, from whome we get a new life, to bring foorth fruite to God, 1. Cori. 4. b. and lykewyse when our wyll being made free & wor­keth thorowe grace there is no merites, but onely frée rewarde geuen, not being due. For on ye contrary, the best workes that we can doo deserue eternall payne, were it not for the grace of God, for the best workes of them selues doo but pol­lute the grace, which God hath put in them Roma. 4. a. Philip. 3. b..

18 The thirde difference of the matter of good worke, is to knowe wherto they be good.

[Page]THe thirde difference is yet greater, that is to saye, touchinge the wor­thinesse of good workes, for our parte to speake in fewe wordes, that for to vn­derstande by what ryght or tytle we bee assured of eternall lyfe, onelye Iesus Christ contenteth Roma. 3. c vs, being geuen to vs, and applyed to vs by fayth onely, by the onelie grace & mercie of God, as we haue sayde before more at large. And therefore wee detest and abhorre this woorde, merites, or to merite, and con­fesse with harte and mouth, that concer­nynge the beste woorkes whiche we can doo, we count our selues vnprofytable seruauntes, Luke. 17. c Psalm. 16 and that eternall lyfe is altogether of the pure and frée mercye and gyft of God. Roma. 9. d Wherefore I make this argument more then hath béene sayde before in the tenthe article. Good woorkes commeth from Iesus Christe dwellinge in vs, by whose power and vertue we do them by grace, as the cor­rupt nature of Adam, in the whiche we were borne, bryngeth forth in vs sinne. [Page 34] For we must possesse Iesus christ which is y good trée, before we can bring foorth good fruite in him. For the cause ought to go before the effect Rom. 6. a. And as S. Paul declareth that whatsoeuer is done with­out faith Rom. 4. d. is sinne, it foloweth then con­sequentlie that faith goeth before good works. For by it onely we embrace Ie­sus Christe. Nowe he which hath true faith, is immediatly iustified, being ful­lie quieted and pacified in his cōscience. Rom. 5. a Howe then can good workes Iustifie vs? and consequentlie saue vs. For we must of necessity be iustified, and so con­sequentlie haue iust tytle to Saluation, before wée can doo any one good worke. In this lyeth all our consolatiō, that we haue, our onelie refuge, to the speciall grace and mercie which is presented to vs, in Iesus Christ onelie, which is not our Sauiour and redéemer in part, but all altogether.

19 To vvhat ende good vvorkes doo serue vs before God and before men.

[Page]BY this it appeareth plainelie howe wrōgfully they charge vs as though we did disalow good workes: where as on the contrarie we doo with all our powers endeuour our selues as muche as is possible for vs to declare which be the verie true good workes, and from what spring or fountaine they procéede, that the symple people be not deceyued ignorauntlie. Notwithstanding, we do not groūd our selues in any respect vp­on our workes, neither in part nor in al phil. 3. d Rom. 6. d 1. Cor. 4. a whē we come to declare by what tytle eternal life is giuen vs, but content our selues with Iesus Christ only. And also we acknowledge our regeneratiō with the fruites proceedinge to our synguler comfort as foloweth.

Fyrste good workes serue to profite our neighbours, and also to prouoke the verie Infidels to geue glorie mark. 3. b [...]. Pet. 2. c to God.

Secondlie, they assure vs more and more of our Saluation, not as causes thereof, but as testimonies and effec­tes of the cause, to wéete of our fayth [Page 39] as wee haue declared in the thirtéenth article. Beholde also whye it is sayde that God rendereth to euery manne ac­cordyng to his workes, Math. 16. d Rom. 2. a and also that Abraham was Iustified by his workes Iames. 2. d not that our workes bée causes of our saluation in no wyse, (for that our a feeble foundation and vncertaine ney­ther dooe oure workes make vs righte­ouse▪ 1. Cor. 4. [...] philip. 3. d before God, Rom. 3. c. Gala. 2. d but because our good workes bee Testimonies and effectes of oure faythe the whiche apprehendeth Iesus Christe oure true and onelye ryghteousnesse as hath béene sayde here­tofore.

Thirdelye, wée knowe that water is of the nature of his firste Spryng. So lykewise, for that oure regenerati­on is neuer accomplyshed nor fullye perfecte here on earthe, but there is continuall battayle betwéene the fleshe and the Spirite, Gala. 5. d and there remay­neth I saye greate and grosse darcke­nesse in oure vnderstandynge, 1. Cor. 13 and lykewyse greate rebellyones in Rom. 7. [...]. oure [Page] fleshe. It followeth then that the beste workes whiche maye proceede from the perfectest man in the worlde, if they were strayghtlie examined, they shoulde bee founde none otherwise but de [...]lynge the graces of GOD, lyke as wee see a cleare running wa­ter whiche is of it selfe pure, is defy­led and polluted by runninge throughe some vyle or filthie place. Where­fore Dauid sayde that no lyuinge crea­ture is founde iuste before GOD by his psal. 143. a workes. Also Sainte Paule cryed▪ out and saide, Rom. 7. d I doo not the good whiche I woulde doo, and the euyll that I woulde not doo, that doo I. O miserable man that I am, who shall deliuer mée from this boddie of death? Beholde howe the Saintes of God teache vs to speake of our beste workes, in steade to vse this woorde meriting and of merites. Notwith­standinge wee confesse the goodnesse of our GOD to be so great that in con­sideringe his Chyldren, not in them­selues, [Page 56] but in Iesus Christe his welbe­loued Sonne, with whome they be v­nited and ioygned by Faith: and also regardinge the fruites of his Graces, not as they be polluted by our infirmi­ties and weaknesse, but because they be as it were procéeded or issued from him, he doth accepte them and allowe them, yea, euen so farre as to recompence them Gene. 15. a Math. 5. b &. 10. d. 2. Iohn. c as well in this lyfe by many blessynges bothe temporall and Spiri­tuall Math. 19. d 1. Tim. 4. c Math. 25. b (as is declared in the symmili­tude of the Talentes) as also in this celestyall kingdome accordinge to his good pleasure, not because it is dewe to our workes, Rom. 4. 2. as though wee deser­ued them, but by his pure grace and mercie onelie, according as God sayde in his Lawe, p not that he wyll paye theyr merites as dewe to those whiche loue him and keepe his commaunde­mentes, but that he wyll shewe mercieExod. 20. b to them.

Fowrthlie, good workes be certaine testimonies of our Faith, and also doo [Page] assure of our eternall Election, for fayth is necessarilie ioyned to Election. Nowe that this is so muche more ne­cessarie as the worlde maketh lesse ac­coumpt of it, supposing that the doctrine of election were a certaine curious and incomprehensible thing, which is con­trarie. Fayth is no other thing but an assuraunce whiche wee haue that the promyses of eternall lyfe appertay­neth vnto vs, because we were pre­destined and elected therevnto. Wherefore all that is spoken of fayth and of the fruytes of faythe is spoken in vayne, and vnprofytable, excepte wee Ioyne this poynct of election as the one­ly staye and foundation of all that is a­foresayde.

Nowe when Sathan putteth vs in doubte of oure election, wee maye not search first the resolution in the eternal counsel of god whose maiesty we cannot comprehende, but on the contrarye wée must begin at the sanctification whiche we fele in our selues to ascende vp more [Page 57] hier for asmuch as our sanctification frō whence procéedeth good works, is a cer­taine effect of the faith Rom. 8. b. or rather of Ie­sus Christe welling in vs by faith. And whosoeuer is vnited to Iesus Christe is necessarilie called and elected of God to saluation in such wise as he shall neuer be reiected nor forsakē. So it appearethr Iohn. 9. d that the sanctifycation with the fruites therof be as y fyrst step or degrée wher­by we begin to ascende vp to the fyrst & true cause of our saluation, to wéete of our frée eternall electiō: For whosoeuer saith that he beleueth Rom. 10, [...] 1▪ Ioh. 3. c, & notwithstan­ding gouerneth not his life by the spirit of God, declareth wel that he is a lyar, & deceiueth himself. For this cause Saint Peter admonished vs to make our 2. Pet. 1. b vo­cation & Election sure by good workes. Not that they be the cause or y founda­tion of our vocation & Election, (For S.v 1. Cor. 4. a Rom. 4. c Paule declareth plainly the contrarie.) But for asmuch as good works bring a certaine testimony to our 1. Pet. 3. d conscience, that Iesu Christ dwelleth in vs, & conse­quently [Page] we cannot perishe, beinge elec­ted to Iohn. 6. d saluation.

20. Remedies against the last and most daun­gerous temptation, vvhiche is▪ vvhether vve be saued or not.

HEre resteth yet the last and moste daungerous temptations of all. Sometime it hapneth that Iesus Christ deferreth to call some of his elec­ted vntyl y last howre of their Math. 20. b life, so ye it séemeth y they be not very well furni­shed with these vertues wherof we haue spoken, neither did euer féele them, forLuke. 23. f that ye cause was not as yet working in them, and the cause must goe before the effect. And also sometimes the perfectest and most holyest persons fall into this extremitie, sorrowing and lamenting for that they feele not these good moci­ons, but séemeth that it is vtterly quen­ched in them: and then Sathan bringeth in these doubtes, that where as before they thought they had faith but was not but a shadow or vain appearāce of faith, [Page 38] Or elles that whereas they beleued be­fore, nowe by theyr owne fault the gift is taken from them. Nowe wee muste take heede to resist thys temptatyon as most daungerous of all.

Concerning those whiche feele theyr vocatiō to be long ere it come to thē, yet their assurance is neuerthelesse groun­ded and established vppon some of these articles and effects aforesaid. And as for their interior testimonie of cōscience, of tentymes it worketh more lyuelye then in some of those which are called muche sooner, as the experience is well decla­red in the poore théefe that was hanged by Christe. And concerning the workes of regeneration, it is to be vnderstande that the gretest and most eccellent wor­kesNote vvel whiche the holye ghoste worketh in vs, is the hate of synne, the loue of God, the assuraunce of our saluation in Ie­sus Christe, and the inuocation of hys name. Wherefore, he that feeleth these mocions in hym selfe, although it bée not vntyll the houre of death, hathe a [Page] certayne testimonie of hys true faythe▪ and consequently of his election and sal­uation. And for those whiche féele those good mocions quenched in them, sorow­ing and lamentyng, as it happeneth sometimes to the holiest & most perfec­test persons: Let them consyder these pointes folowyng to ouercome suche temptations.

First, for as much as the two opera­tions and effectes aforesayde, bee as the two Ankers to holde vs fast, and when one fayleth, to sticke the more surer to the other, vntyll wee haue gotton strength on bothe sydes againe.

As when Dauid and Sainct Peter fell so beastly, yet there is no doubt but they lamented and sorrowed, vntyll they felt the workyng of theyr regenerati­on and sanctification, But béeyng in theyr temptation, they stayed them sel­ues vpon the Anker of the testymonye which the spirite of God broughte into their conscyence, whyche caused them not to doubte (not withstandynge theyr [Page 39] fall) but that they were the children of God, and that theyr fault was forgeuen them.

Secondly, although both these opera­tions and effectes, bee verye féeble and weake, yet ther is no cause to be discou­raged. For it is not required of vs for to beleue Math. 17. [...] fullye and perfecttlye but to be­leue onelye, in suche wise as if one ly­tle sparke of fayth, and so folowyng one lytle mocion of the workyng of it, (so that it be true and vnfaynedly, that is to saye comminge from the true roote of fayth) bee sufficient to assure vs of oure saluation. The reason is, for that oure saluation is not onely stayed vpon oure fayth (although without faythe none can be saued) but vpon hym whome we ap­prehende by fayth, that is to saye Iesus Christ. And fayth is of suche vertue that accordinge to the promise of God, one lytle sparke thereof, how lytle so euer it bee, doth apprehende Iesus Christ fully and perfectlye.

Yet not withstandyng the greater our [Page] fayth is, the greater power it hath to ioyne vs nearer & nearer, and to graffe vs déeper in Iesus Christe. And wee ought to be displeased and to lament, when in steede of goinge forewarde we recoyle and slyde backwarde, and yet the Diuell hath not wonne his processe. Although we slyde backe, so that our sly­ding bring vs to steppe vp againe and go the better forwarde.

Thyrdlie when we be so lamenting and troubled for the feelynge of our neclygence and synnes, let vs séeke to the lyke examples of the Saintes which were as deepe in as wée, or rather dee­per, yet neuerthelesse they ceased not to pray, with assurance to be hard because they were the chyldren of God, howe great and beastly sinnes soeuer they had commytted. Set before vs then their examples not to contynue in synne, for they contynued not therein when they were waked of the Lorde: but let vs folowe theyr repentaunce and assu­raunte whyche they had of theyr salua­tion. [Page 40] And conclude that Sathan is a ly­ar when he would make vs beleeue that our faith was neuer good, although for a time the workinge and effectes there­of were bidden, whiche is as muche as to saye there is no fire bicause there is no flame. Or that the trées be deade in winter, bicause there is no gréene leaues nor fruite, or appearaunce of life.

Fowrthlie, let vs haue recourse vnto the surer and perfecter remedie, whiche is the certainetie of our Elec­tion established vppon the immutable purpose of God. And to haue the certaine testimonie of this infallible and vnmoo­nable Election, although the motions and workinges of faith, séeme to bee quenched and perished in vs, call to re­membraunce the dayes paste of the ex­ample of Dauid, and wee shall finde most certaine testimonies of the fauour of God towardes vs, so that we shall not neede to doubte. Also we maye finde that sometimes wee had the workinge of faith, and so of our Election and sal­uation [Page] whiche were so manyfest in vs, that the Deuyll him selfe can not denye but then we were in the fauour of God, and had true fayth. For without fayth no man can please God. But if Sathan replie to that, that then wée had faythe, but nowe wée haue lost it, and that God hath taken his grace cleane from vs. Let vs aunswere boldely that this is as false a doctrine as the aucthour thereof is a lyer. For those two poyntes bée in­fallible, first God neuer chaungeth his purpose and aduise. The other is, that which he hath once purposed must come to passe, whatsoeuer lettes and stoppes doe come. Also ioyne the thirde reason to this, which is, that fayth is a particu­ler gift, and belongeth onely to the elect as I will proue. For he that beleueth isIohn. 6. d vnited and knit to Iesus Christe. And therefore can neuer dye.

These foundations beyng layde, I affirme that whosoeuer hath a certayne testimonie of his faith once in all hys life, may be assured that it is there styll, [Page 41] and shalbe vntyll the ende, although for a time they feele it not, nor perceyue it. For doeth it followe that a little chylde hath no reasonable soule in him, bicause he hath not the vse of it? Or that a dron­ken man hath not a reasonable soule, because that for a time he hath lost ye vse & féeling thereof? Peter denyed his mai­ster with an oth. Was his faith therfore voyde and naught? or did the Lord geue him a newe fayth? No, but on the con­trarye, accordyng to the prayer that Christe made for hym, hys fayth neuer fayled him altogether. And as the vytal and liuely spirite and strength is not cleane out of him that for a time sée­meth to bée rather dead then aliue, not onely by the iudgement of Phisitions, but also by his owne féeling. Where­fore let vs kéepe stedfast this precyous testimonie of our faith, and kéepe these infallible argumentes agaynst Sathan in this harde battayle, assuring our sel­ues, that if euer faith were in vs, it is there styll and shall be. Wherefore, wée [Page] conclude, that we be the children and e­lected of God, & wée shall neuer perishe, but he heard and receyued of him to our amendement: thus calling vppon himNote. which neuer chaungeth nor altereth his purpose, neyther wyll condempne him to daye, that he was determined to saue yesterdaye. Let vs knowe then that our saluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vs to his sonne, who sayde piain­lie that he woulde not lose one of thoseIohn. 6. which his Father had giuen him, nor they shoulde neuer be reiected. For it is most necessary that our saluation should remaine in surer handes then our own. But there maye bée alleaged certaine reasons contrarie to this doctrine, but they be easily refuted, as is amply decla­red from point to point, in sūdrie bookes set foorth in our time of this matter.

21. Of tvvo instrumentes, vvhere vvith the holy ghoste is serued to create fayth in the hartes of his electe, to vvitte, the vvord of [...]od, and the sacramentes.

[Page 49]IT hathe béen declared in the Article goyng before, howe it is the holy ghost whyche createths vs in the Instru­mente of the true faithe, and whiche be the effectes and operations thereof in vs, that is to say, to apprehend and take hold of Iesus Christ, in whom only we fynde all that is required and necessary to iusti­fie and saue vs. Secondly we muste vn­derstand with what instruments the ho­ly Ghoste is serued to create fayth in vs, and furthermore by what maner or how, as we haue declared before that he is ser­ued with two instrumentes wherof we shall speake distinctly.

22 What it is that vve call the vvorde of God, and of the tvvo partes, that is to say, the lavve and the Gospell.

WE call the word of God the canoni­call bookes of the old and newe te­stament, and no other thing whatsoeuer it be. And wée deuide this woorde into two kyndes or parts, of the which one is called the law, and the other the gospell. For al the rest depēd on the one or other, [Page] of these two partes. We call law when it is distincte from the Gospell, a cer­tayne doctrine whose séede is naturally written in oure hartes, the whyche ne­uerthelesse for a more expresse declarati­on, was written of God, and comprehen­ded briefly in the. x. commaundementes, by the which he declareth to vs the obe­dience and perfecte ryghteousnesse, whi­che we owe to his maiestye and to oure neyghbours. Under a chaungeable con­dition, Deut. 27. [...]am. 2. that is to say, eyther of lyfe eter­nall (so that wée haue perfectly fulfilled the whole lawe withont breakyng any one poynte) or else death eternal for lack of the entier fulfilling and accomplishing the contents of euery parcell of the com­maundementes. Wee call the Gospell or Euangelie (that is to say good newes) a certayne doctrine reuealed from hea­uen, and Matth. 19. Iohn. 1. altogether surmounting the naturall sense of man: by the which word God Roma. 3. declareth to vs, that hee will saue vs fréely by his onely sonne, so that wee embrace and accept him by fayth, as oure [Page 50] only wisdome, righteousnes, sanctificati­on, & redemption, 1. Cor. 1. d by the whiche also I say he testifieth to vs these things, yea in suche wise, that incontinent he renueth1 1. Cor. [...]. vs thorowe the same worde, to embrace the goodnes which there is offred to vs.

23. What difference there is betvveene the lavve and the Gospell.

THese things be greatly to be noted, for it may iustly be said, that y igno­rance of this distinction betwéene ye law and the Gospel, is one of the princi­pal causes & rootes of al the abuse, which hath corrupted, and yet doth corrupt the whole Christianitie, bycause the moste parte of men blynded by the iust iudge­ment of God, haue neuer well conside­red, into what malediction and curse the lawe hath brought vs, neyther for what purpose it was ordayned of God. And concerning the gospel they haue almost estéemed it to be no other thing, but an other lawe more perfect than the olde, from whence immediatly did spring this distinction betwéene precepte and coun­cell [Page] with ye whole ruine of al ye benefits of Iesus Christ. But we must consider these things more nerer. It is easy to gather of that whyche hathe ben sayde in the for­mer article, what is common bothe to the law and the Gospell, and what eche hath properly belonging to it self. Hebr. 1. They haue this in common: bothe be of one onely ve­ry God, who remayneth continually like vnto him selfe, so that we may not thinke that the one abolisheth the other, con­cerninge the substaunce, but contrarye, the one establysheth the substaunce of the other. As we shall saye hereafter▪ Rom. 1 [...]. They bothe doe purpose and sette foorth to vs one God onely, and one righteous­nesse in substaunce, Roma. 3. wherein consisteth the perfyte loue of GOD, and oure neyghboure. But beholde where the dyfference lyeth. The lawe is natu­rally in man, in whose harte God pryn­ted and engraued it from the creation. Roma. a. 1. For those preceptes whiche God did declare a longe tyme after in the twoo tables of hys lawe, was not to make a [Page 51] newe lawe, but onelye to quycken and reuiue the lawe naturall, whych by litle and litle was quenched and blotted out in the harts of men through the corrupti­on of sinne. Roma. 7. But the gospell is a doctrine supernatural, y which our nature coulde neuer attayn, neither could allowe with­out ye special grace and gifte of god, 1. Cor. 1. who reueled it vnto Adam sone after his fall, as Moyses reciteth, Gene 3. and after to the pa­triarches and Prophets, from generati­on to generation as semed good to hym, Roma. 1. Luke. 1. vntill such time as he sent Iesus Christ his sonne personally, whiche declared Iohn. 15. & fulfylled all that is contayned in the gos­pell: and also declareth it vnto this day, and will declare it vntill the ende of the world by the preaching of the same word instituted in his Church. Iohn. 17 Matth. 28. 2. Colloss. 5. Furthermore the lawe declareth to vs the maie [...]y and iustice of God seuerely and straightly: Hebr. 12. the gospell declareth to vs the same iusti­ce, but so as it is appeased and satisfyed through mercy, Hebr. 1 [...]. as it is declared in the third point. 26. article.

[Page]Thirdly the lawe sendeth vs home in to our selues, to fulfill the righteousnes whiche it declareth and requireth of vs, that is to say, the entire and perfect ful­fylling of the commaundementes, with­out omytting or fayling in any poynte, & so setteth before vs oure curse & male­diction, and subdueth vs vnder it as the Apostle declareth. Rom. 3 c. Gala. 3. But the Gospell sheweth vs where we shall finde that whyche we haue not, and fynding it, how we may enioye it, and so deliuer vs from the malediction & curse of the law. Rom. 3. c Gala. 3. b For a conclusion, the law pronounceth vs blissed and happy in fulfilling it per­fectly, nothing left out nor omitting, the Gospel promiseth vs saluation in belée­uing, that is to say, in embracing him by faithe, who hath intirely and fully those things which we do lacke, yea and more than we do lacke. Nowe these two coue­nantes, that is to say, to do that which ye law commaundeth, or beleue that which God offreth in Iesus Christe, be two things not onely most hard & difficil, but [Page 52] vtterly vnpossible to our corrupt nature ye which cannot only somuch as think a good thought as sayth S. Paule. 2. Corin. 3. Phillip. 1. 2. Thessa 3. [...]. Wher­fore we muste ioyne yet an other fourth difference, which is, that that lawe doth but declare vnto vs, yea rather augment our euil, and doth encrease our condēna­tiō, not by hir fault (for the lawe is good & holy) but bycause that our corrupt na­ture is inclined and inflamed to sinne, so much ye more as it is reproued & threat­ned, as S. Paule declareth by his owne example, Roma. 7. but the Gospel ouer & beside ye declaration of the remedy & medicine a­gainst the malediction of the lawe, then immediatly being ioyned & accompanied wt the vertue & power of the holy ghost, regenerateth vs (as we haue sayde here before) creating in vs the instrument & meane to appropriate to vs thys medi­cine. Actes. 26. c To speake more plainly, the Gos­pell declareth not onely to vs barely and symple our Saluation, by the rygh­teousnes of Chryste Iesus in beléeuing, but also the holy ghost with the same gi­ueth [Page] vs power and strengthe, to beléeue Acts. 16. and to perceyue and sée the fruite and profyte of Iesus Chryst, whiche it decla­reth to vs. So that now the law whiche killed & damned vs in oure selues, nowe saueth vs in Iesus Chryst thorow fayth. Roma. 3. For this cause I sayd, that the law and the Gospell bée not contrary in the sub­staunce of the ryghteousnesse, which wée ought to bryng before GOD, but onely in the meane howe to haue his ryghte­ousnesse For the lawe searcheth it in vs, and that wyth good ryghte, not regar­ding what we can or maye, but what we owe: Gala. 3. forasmuche as man by his one­ly faulte, hathe broughte hymselfe det­ter, and not able to paye, and therefore is not discharged, althoughe hée be not able to satisfie therefore. And the lawe doothe vs no wrong to demaunde of vs that whyche we owe, although we can not paye it, but the Gospell dothe tem­per thys rygour by the mercye of God, without diminishyng any parte of the di­uine Iustice.

[Page 53]We learne to pay by him, who hath set himselfe detter and payer for vs, whiche hath put hymselfe I saye, in our place, and hathe payde oure dette, as the prin­cipall detter, euen vnto the vttermoste pennye, Colloss. 2. c in suche wyse that the rygoure of the lawe, whiche did before feare vs, nowe comforteth vs in Iesus Chryste, for as muche as lyfe eternall is due to those, whiche haue fully obeyed the law and Iesus Chryste hathe fulfylled the same for vs. So it followeth, that accor­ding to the extremitie and rigour of the lawe, Saluation can not fayle to those1. Cor. d. Philip. 3. which by fayth be vnited and incorpora­ted into Iesus Christ.

24 After vvhat maner the preachyng of the lavve serueth the holy Ghost.

VNderstandyng well the distinction of the two kyndes of the woorde of God, that is to saye, the lawe and the Gospell. It is easye to vnderstande howe the holy Ghost is serued with them for an instrumente of oure saluation. [Page] For it is not to be doubted, but the holy Ghoste doth ioyne them to the vse they were ordeyned. For as much then as we be al so blinded, whylest our corruption raygneth in vs, that euen we forgette oure owne blyndenesse and ignoraunce, Iohn. 9. b and cease not to quenche out the small lyght of vnderstanding which hath bene lefte to vs, to make vs more inexcusa­ble, Roma. 1. we reioyce and please our selues in that whyche ought most to displease vs. Fyrste, before all thyngs it is re­quisite that the spirite of God who is al goodnesse, and ful of all pietie, doe make vs to vnderstande perfectely the depthe of the malediction and curse wherein we 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, Roma. 3. 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 [Page 54] 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) Gala. 2. d 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. Roma. 1 [...] Gala. [...]. Neuer­thelesse, the worlde is thus farre blyn­ded, that not onely they searche theyr [Page] 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. Collo. 2. Gala. 4. 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 [Page 55] 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, Iohn. 9. 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, Matth. 1. Actes. 4. 1. Tim. 2. so there is but one onely doctrine of sal­uation, whyche is called the Gospell, Roma. 1. that is to saye, glad tydyngs, or good [Page] newes, the whiche hath béenefully and perfectly declared and signifyed to the worlde, by Iesus Chryste, Iohn. 15. c. hys Apo­stles and Euangelystes, Iohn. 17. 1. Corin. 1 [...]. the whiche haue faythfully written and registred it, Ephc. 2. b. 1. Peter. 1. d 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. Collo. 1. d 2. Timo. 3. For Christ sayde to them, goe ye and preache all those thyngs whiche I haue Matth. 28. commaunded you. And as Sainte Paule protesteth in [Page 56] writing to the 1. Cor. 1 [...]. 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. Peteri Act. 20. Gala. 1. b. 2 Peter. 1. d. 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 Euan­gelistl Iohn. 15. testifieth, that Iesus Chryste hathn Augustine vpon the▪ 11. of Iohn. tract▪ 49▪ 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. 1. Cor. 1. For else wherefore was the Gospell written in a language [Page] that all might vnderstand Corin 14. it, and also in suche a maner of speakyng, whiche was moste familiar and acquaynted among the people, that was possible to bée cho­sen. 1. Corin. 2. 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. 1. Corin. 4. 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, Esay. 29. Luke. 10. 1. Corin. 1. 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, Gala. r. 2. Timo. 3. Matth. 15. as Saincte Paule hathe spoken. And Saincte Hierome wryting of thys [Page 52] matter y sayth he, which is spoken with­out the auctoritie of the holy scripture, is easelie confuted and to bee reiected and dispersed▪ The [...]ome vpon the 23. of saint Mathe. v. 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, Roma. 1. b Galat n. 3. Math. 11. 1. Cor. 14. those be the▪ verie right Antichristes, & instrumentes of Sathan, Math, 23. 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 [Page] 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 Actes. 26. Iohn. 5 Roman. 1. 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, Hebre. 1 Actes 4. and therfore began to declare it in the be­ginning of Gene. [...] 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 Roman, 1. a [...]. Peter. 1. 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 Roman. 5 Iohn. 6.

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.

[Page 53]THirdly, when wee saye that the Gos­pell so written and regystred as God hath geuen it vs, Rom. 1. 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 Iohn. 6. Actes. 1. Philip. 2. and of reconciliation 1. Cor. 5.: 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 prea­chedd Roma. 10 1. Pet. 1. 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 Mark. 13. Actes. 10, as Saynte Paule and Saynte Peter haue expresselye declared. Also Iesus [Page] Christ dyd not say to his Apostels, Iohn. 18. 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? Roman. 10. 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? 1. Cori. 14 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, Roma. 5 2. Timo. 3. but in me­ditation and readyng of the woorde of God Psal. 1. nyghte and daye, as sayeth the Prophet Dauid, and conferryng toge­ther diligentlye the sextes of the holye Scripture? Actes. 17 Iohn. 5 And so hath it beene al­wayes vsed in the Churche, vntyll the Deuyll by the iuste punyshement of God, dyd put awaye thys lyghte, [Page 54] 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 2. pet. 1, rightlie. For he knewe when the Lorde had sayde to him feede my shéepe Iohn. 21., was to be vnderstande of the preachinge of the woorde of lyfe Actes. 20.. 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. Roma, 10. 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, 1. Cor. 4. 1. Cor. 1▪ and [Page] not to Sacrifice Hebr. 10 a newe Iesus Christe, or to bring in a straunge Language a­mong the common 2. Cor. 4. people) maketh he­retikes. But on the contrarie, there is none other meane or way in the worlde, to driue awaye all heresies 2. rimo. 3.. And who­soeuer taketh awaye or letteth the rea­dyng of the Scripture, taketh awaye incontinent the onelie meanes of conso­lation Roman. 15. Iames. 1, and the saluation of the poore people Luke, 1 Actes. 13. Ephe. 1.

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, 1. Corin. [...] not that thys force and vertue to saue is in the noyse or [Page 55] sounde of the woorde, or that it commeth from the power of him whiche Prea­cheth, 1. Corin. 13 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, Hebre. 4. Iames 2, 1. Peter. 1 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 Actes. 16, Ephe. 1. 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 1. Corin. 3. 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 Philip. 1. Actes. 3. against dispaire, into the which without the same they shoulde fall perforce headlong through the prea­ching, [Page] of the law. Ephe. 2. 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. Roma. 6. 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 Psalm. 51. 2 to knowe, Ierem. 2. to wyll, and to doo that which is of God, Phil. 2. b that is to say, to take pleasure, and to studye to serue God Rom. 7. e in steede where wee were before sla­ues of synne, Rom. [...]. enemyes of God, Ephe. 2. and coulde not onelye thynke anye good 2. Cor. 3. [Page 56] 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, 1. Iohn. [...] 2. Peter. [...] in steede where it shewed vs our con­demnation readye prepared, it serueth vs nowe for a guyde to shewe vs Ierem. 31 Roma. 7 the good workes, into the which wee be pre­pared to walke in them. Ephe. 2 In steede that it was a yoke vnpleasaunte and impor­table, nowe it is agréeable to vs, easye and light. Math. 1 [...] There riseth nowe no more but a sorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde, because of the reste of our cor­ruptions that beene in vs, whyche striue against the spirite. But faythe whyche Roma. 7 is the testimony of the spirite of God, testifying in our hartes, Roma. 8. assureth vs, that the malediction and cursse of the law is wyped out, Roma. 8. by the bloude of Ie­sus Christ, with whome we be vnyted & knit. Also, for as much as wee bee assu­red by the same fayth, that the spyrite of [Page] God shall bée vanquisher, and haue the victorie, although it séemeth that hee ta­ryeth long, Rom. 6. but especially▪ death shall be the meanes of our victorye Iohn [...] 1. Corin. 5 H [...]b [...]. [...].. This heauynes and sorowe doth not thrust vs into any despaire, but inciteth and mo­ueth vs feruently to praye to our father▪ to fortifye and strengthen vs more and more. [...]oma. 8 So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say, of the true conuersion and repentaunce, the which begynneth by contricion or feeling of sinne, and endeth by amendment of all that which is in man within and without▪ Philippi. 3 Wherfore we doo conclude, that necessarilie must fo­lowe in all true repentaunt bartes, the confession of their faultes, before whome it appertaineth, that is to saye, before those which haue beene offended. And namelie, before all the assemblie of the Church, if it be needefull, with the resti­tution and satisfaction towardes their neighbour, according as it may conueni­ently [Page 57] be done, considering that without these thinges repentaunce can bee but fayned and counterfet. And now ye may perceyue easely, that wee refuse not true repéntaunce and confession, but contra­rywise we require it as necessarye to sal­uation, and confesse that true confession was ordayned of God. For wee doe not burthen and torment the consciences of the people, with that whiche the Pa­pistes haue inuented, in the steede of the true confession and repentaunce, nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely.

30 The second meane vvhich the holye Ghost v­seth to make vs reioice in Iesus Christ▪ and vvherefore the Lord is not onely content vvith the simple preaching of his vvord.

WE haue sayde before, that the Sa­cramentesAugust. 2 booke de doctr▪ christia. bee the other meanes and instrumentes wherewyth the ho­lye Ghoste doeth appropriate and ioyne to vs, that which is necessary to our sal­uation. [Page] But for as muche as by thys worde Sacrament is sometymes vnder­stande all those signes by the whyche some sacred and spirituall thing is signi­fied to vs, we must first restraine the sig­nification accordyng as our nature mayS. Chriso hom [...]l. 83▪ vpō saint Mathew. beare it. And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs, is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs, and to vse an incomprehensible sweetnesse and mercye, in teaching vs his wyl by mor­tall men lyke to our selues, Deut. 18, philip. [...] [...], Cori. 5 and as it were dallying with vs as nurses▪ doe with lytle chyldren: [...]. Thes. [...] but principallye for to heape in vs a number of his infy­nite mercyes and goodnesse, would ioyne to the preachyng of hys worde certayne thynges to doe▪ whyche shoulde come to moue and styre vp the moste rude and grossest myndes of the worlde, to beleue more and more, that God doeth not [Page 58] mocke them, in declaring to them eter­nall lyfe by so merueylous a meane, whiche is the death of hys owne sonne So that by suche signes▪ and meanes of doyng all theyr vnderstandynge is mo­ued to geue consent to y euangelicall do­ctrine, as though they were all readye in possession and fully enioying that salua­tion which is promised them. As wee sée (if it be lawfull to make comparison of y affaires of the worlde with such incōpre­hensible goodnesse of God) nowe is an o­pen court of iustice, when the possession or property of a thyng is iudged to one▪ they vse certayne ceremonies and mea­nes in doing the acte of taking possessiō. Or in execution of processe likewise. For to assure vs▪ and also to witnesse to o­thers that suche or suche thynge▪ apper­tayneth to vs, namely in our cynyll and wordly affayres. Or when a Notarys doeth signifie a testimoniall, and put to the names of the Witnesses, beside▪ all that, hee putteth to the Seale of the Of­fice or Cittie, where the instrumente is [Page] made and passed, to make the Instru­ment appeare to bee of greater credyte and authoritye. Rom. 4, So lykewyse from the beginning of our Lorde God, not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe, but did ioyne to it the sacrifices, as the lyue­ly figures of the sacrifice to come of Ie­sus Christe, for the better assuraunce of the fayth in the chyldren of God, accor­dyng to their hope. [...]b [...]. 11. And afterwarde in renuing this couenaunt of grace & mer­cye to Abraham, hee ioyned to it the Sa­crament of Circumcision Gene. 1 [...]. And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal Exod. 12 Lambe, with other ceremonies almost infinit, whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme, that is to wytte, all the mysterie of our salua­tion, as the Apostle declareth playnelye in the Epistle to the Hebrues. But when the tyme ordayned was come▪ [Page 59] then Iesus Christe by his comming en­ded all those thinges which figured and were shaddowes of his comming. Yet neuerthelesse, although hee hath ended the shadowes and auncient sacraments, and hath brought into the worlde ano­ther more greater light to worship God from hence foorthe, with seruice more pure and spirituall, and more agreeable to the nature of God which is a spirite Iohn. 4: Yet neuerthelesse hauing respecte to our grosse and rude nature, woulde ioyne certayne Sacramentes and exteryour signes to his woorde, the better to en­crease and entertaine our fayth. For although Iesus Christ hath already got­ten vs the kingdome of heauen: yet we possesse it not but by hope, Roman. 8 1. Corin. 1 [...] so long as we be here vpon earth, wherein it is necessa­rie that we doo encrease and perseuer vn­to the ende Ephe. [...].

31 The diffinition of that vvhich is called a Sacrament.

[Page]THese [...]hynges considered it is easye to be vnderstande what wee call Sa­cramentes. In this present treatise we call them certayne signes, markes, or visible testimonies ordeyned of God, for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell, whereby hee wyll freelye saue vs in Iesus Christ his sonne. And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnder­stand by his word, as also those whiche he worketh inwardly in our hartes, Rom. 6. Galat. 3. [...]. Cor. 1. 10 Augu. 10 vpō ▪ Iohn 8. to seale and ratifie in vs the saluation Roma. 4 which wee doe not possesse as yet but by fayth and hope. Moreouer for to styrre and quicken vs on our parte, as well concernynge▪ our dueties towarde hys maiestie, a [...] to our neyghbours▪ [...]. Cori. 10., ac­cording to the tenour of the couenaunte which is to laboure and stryue continu­ally by the force and vertue of the spirite which hee gaue vs Rom. 6. Ephe. 6., in seruynge hym as our God, and louing our neyghbours [Page 58] for the loue of him Iohn. 13. [...]. Iohn. 4.

32▪ The difference betvvene the sa­cramentes of the olde couenaunt▪ and those of the nevve.

THis difinition appertayneth aswell to the sacramentes of the olde, as to the newe couenaunt, and sheweth the difference of them.

The first, those of the auncient alyance or couenant were ordained but vntyl y comming of Iesus Christ: 1. Cor. 10. Heb▪ 20 but those of the newe alliaunce, be established vntil the consummation & end of the world Heb. 12.. The second difference that those sacra­ments of the auncient alliance, directed the faythful to Iesus Christ which was to come: but those of the newe allyance to Iesus Christ alreadye come 1. Cori. 10 S. Augu. 19. cap. 14 agaynst Fa [...]stine.. The thirde difference is in the signes & ceremonies which differ much 1. Cori. 10 Augusti. 2. booke a­gainst Parmeniū c. 37 S. Augu. in y epistle to Lam. [...] 3. booke of Christian doctrine..

The fourth is in the number of them, and in the measure of the signification. For as sayth Saynct Augustyne, [...] we haue nowe fewer Sacramentes then our elders, more easye, and of better [Page] signification, and by cons [...]q [...] of more greater efficacy▪ and power. Here be all the dyfferences which we fynde [...]Spand [...]d to conclude the one and the other [...] pro­ceed [...] and come from [...] [...] that is to saye from the goodnes of God Hebre. 1. onelye, and they both tend [...]ne o­ther ende but to make man [...] of Iesus Christ; to enioye eternall [...] ▪ as S. Paule declareth, 1. Cor. 10▪ and also Sainct Augustine Augustine [...] vpon Iohn. 26. tract. [...] alias..

33. VVherby the false sacramentes be knowen from the true and the abuse of them from the right vsage.

FOrasmuch as it appeareth by the dif­finition aforesaid, that the sacramen­tes be ordayned of God, to be as [...]ales of the [...]angell [...]l▪doctrine preached▪ in the Church of God, it foloweth y where ther is no word o [...] God, ther can neither be faith, nor sacrament, Augustine vpon Iohn 13. ho [...] whereof [...]nfu­e [...]h two things wel to be noted although they haue bene verye euyll consydered heretofore.

[Page 59]The first, all the ceremonies and sacra­mentes▪ instytuted by the inuencion of man, whatsoeuer they be▪ are euen as many sa [...]religes against God. For as it belongeth to him only to promise, al­so it pertaineth to him to put to y seale. Galath. [...]. 1. Cori. 1 [...] Wherfore al those which haue presu­med to make newe Sacramentes, or to adde to those which he hath ordained in his Churche, by his woorde written, or diminished from them, haue falsified the seales of his maiestie. Wherfore we be contented & satisfyed with those which God hath promised vs and appoynted by his worde.

The second, that where the worde is not preached and expounded in thadmi­nistration of the sacraments, but onely lyfted vp & ministred in an vnknowen language and mingled with the inuen­tion of mans brayne▪ there must néedes be an horrible pollution, and propha­nation of the holie Sacraments of our Lorde God.

34. VVhich thinges be common to the preaching of the worde and to the sacramentes.

IT is necessarie to vnderstand and knowe what it is that the simple worde of GOD hath in common with the Sacramentes, and lykewise, the difference betwéene these two in­strumentes.

First, both these two instrumentes doo serue the holie Ghoste to one ende, that is to saye, to vnite and knytte vs nearer and nearer to Iesus Christe to receyue our saluation Roma. 4. 1. Cor. 10.

Secondlie, the holie Ghoste is serued with both those instrumentes, and yet doth not cōmunicate or impart to them his vertue, but all the vertue springeth from him onely Roma. 2.

Thirdly, as we haue sayd before, the word serueth vs to no purpose, except it be preached intelligibly, and as it maye1. Cor. 2. be vnderstande: and further except that which it declareth & representeth to vs, [Page 60] that is to say. Iesus Christ with all his goodnesse, be receyued by the fayth of those which heare it. Also the same ought to be vnderstand by ye sacramēts, that is to saye, if we bring not fayth, which is the onelie meanes to receyue that which is preached to vs represen­ted and offered by the same word, much lesse doo they serue vs to saluation. But contrarywise, in despysing them by our incredulitie, and reiecting that goodnes which god offereth with the same to vs. wée seale our owne condempnation Augustine 13. hom vp on Ihon. 1. Co. 10. 11 1. Peter. 3 Actes. 15 August. 13. booke of Christian doctrine.. Notwithstanding, as the Gospell cea­seth not of his nature to be the word of lyfe and saluation, although the wyc­ked turne it into odoure of death and dampnation by their contempt, so the Sacramentes cease not to be true Sa­craments, although they be mynistred by vnworthy August. 26. homil. vpon S. Iohn 2. booke a­gainst Par­memū 8. c the seconde booke. 22. c agaynst Perilion. personnes, or receyued vnworthely, for so the malice of man can not chaunge the nature of the ordi­naunce of God.

[Page]Fourthely, as the seede howe good so e­uer it be, bryngeth not fourthe fruyte at the instant that it is sowen, but con­tinueth a certaine time in the earth, so it is not conuenient to restrayne the fruite and vertue of the worde of God, to the same hower that it is sowen, or the sacramentes to the same instaunte that they be ministred, but the fruite shalbe shewed in the elect when it plea­seth God.

35 VVhat thinges belonge properlie to the sacramentes hauinge re­spect to the ende wherefore they were ordained of God.

BEholde in generall the pryncypall pointes which these twoo thinges haue in common. And followeth what they haue properlye by them sel­ues. Fyrst as the sacraments be apper­tayninge and dependynge vpon thea August. 13. homil vpon S. Iohn. worde of God, and also be ordayned to seale that which is already in vs, that is to say the vnion and coniunctiō [Page 61] whyche wee haue alreadye by fayth in Iesus ChristeRoma. 4 it appeareth playne, lye that the true preachinge: of the worde, muste symplye▪ proceede and goe before, and also there oughte to be an vnfaygned confession of fayth, be­fore the Sacramentes bee dewlye my­nistred: I vnderstande of those which be of age and dyscression: concernyng Baptisme of younge Chyldren of the faythfull, there muste bee a partycu­lar respecte, of the whiche wee shall speake hereafter. For as in all Chur­ches well reformed if it happen to re­ceyue a paynyme or infidel, hée ought­to be Cathechument, that is to saye, Discypline, and to make, confession ofAl the Fa­thers make mention of this custom. hys fayth before h [...] bee receyned, to Baptysme, c Acts. 4. g. & n. c. whyche is a publyke and autentike ratificatiō of our Christi­antye. Therefore Saincte Paule es­pecially required that euerye one exa­myne himselfe before he come to the ta­ble of our Lord 1. Cori. 1 [...]

[Page]Secondlye there is a dyfference be­twene these twoo thinges (as it ap­peareth by that whyche hath béene sayde before.) For the worde maye be mynystred wythout Sacramentes, August. in the questi­ons vpon [...] Leuiticall question. but the Sacramentes can neuer bée lawefullye mynystred wythoute the worde: Augustine 13. homily vpon saint Iohn. as it maye bee that an instru­ment maye be of valewe withoute a seale, but the seale is vtterly vnprofy­table, namely not called a seale if there be not a certayne instrumente to the whiche it maye bée put for a confyrma­tion.

Thyrdelye, for asmuche as wyth­oute fayth we haue no parte wyth Ie­sus Christe, and so consequentlye wythout fayth we haue no part in the king­dome of heauen, Rom. 14. d Iohn. 3. d Hebre. 11. b for the preachinge of the worde is the onely ordinary meane wherwith the holye ghost is serued, to create in vs true faythe, as wee haue shewed here before according as sainte Paule Roma. 10. c sayth, that fayth commeth by hearynge.

[Page 26]Wherupon we conclude that the prea­chyng of the worde of God is the onely necessarye meane to saluation, for those which be within age of discretion, ex­cept it please God to worke extraordy­narilye in the harte of some one, and so hath not the vse of the Sacramentes. But to bring for the fruite, true faythe must go before, as we haue declared Hebre. 11. b and he y hath faith hath attayned to Ie­sus Christe, and consequentlye eternal life: Iohn. 6. c It foloweth necessarilye that first we must haue title and right to eternal life, before we can discerne rightlye the Actes. 4. g &. 8. g. &. 10 Sacramentes. But those which haue fayth, and yet haue not the meanes to be partakers of the Sacramentes, shall not be depriued nor excluded from sal­uation. For the necessitie of the Sacra­mentes extended not so farre as to ex­clude those out from eternall life which cannot enioye the vse thereof, but thus farre to hym that despiseth them, which no doubt is an act of infidelitie, & wor­thye of damnation, if he reknowledge [Page] not his fault. As S. Bernard hath very well declared, Bernarde in the. 77. epistle to Hugo S. Vic [...]or. Saying that it is not y priuation or lacke of Baptisme which damneth some: dut the contempt of it. Wherefore, we do content our selues with that order which is appointed in the scriptures, as is aforesayd.

Now he ought not to be called a con­temner of the Sacramentes, whiche hath not the meanes to communicate with thē according to y rule of the scrip­tures established in the Church of God.

Fourthly, for as much as the simple word preached, toucheth but one of our sences, but the Sacramentes touche more as the sighte and other corporall sences, and also be distributed with ex­presse Ceremonies, and of greate signi­fication: So it is easie to be perceiued how necessarye it is to vs, the vse of the Sacramentes to encrease & entertayne our fayth S. Chry. 1 [...]. homely vpon S. Marke. which after a maner to saye touch our fynger and eye, and alreadye tasteth and féeleth in effect, the commo­ditie of that whiche wée looke for, as [Page 63] though we had it and possessed it alrea­dye, and therefore so farre is it from vs, [...]o dispi [...]e the holye Sacraments, that on the contrary we protest that we cannot worthely as our duty is, extol and mag­nify the dignitye and lawfull vse of the Sacraments.

36 Howe there is but two Sacra­mentes in the Christian Church.

IN this maner and significatiō we fynd but two Sacraments ordei­ned of God, for y perpetuall vse of all his Churche: as also S. Augustine August. 3. booke of Christian doctrine. 100. qu [...]st., [...] S. Ambrose, b did content them selues with two & no more. That is to say, the holy Baptisme, which succeaded the Cir­cumcision, and the holye Supper which succeded the pascall lambe. For in theseS. Am­broso in the tract. of Sacraments. two Sacramentes bee represented to vs our full and perfecte saluation, and in this respect succeded not onelye a part of the aunciente Sacramentes but all in general. For the plainer vnderstanding hereof wee wyll speake fyrste of them [Page] generallye, and after of eche of them particullarly.

27. The foure pointes vvhiche be to be considered in the declaration of this matter.

THere be foure principall poynctes which we cōsidar in the sacraments

The firste is concerning the signes

The seconde that which is signified by them.

The thyrd the coniunctiō of the signes and the things singnified

The fourth touching the manar by the which they participate as well the signes as the thinges signified.

38. The first point is to vnderstand what we doe meane by the name of signe, in this matter of Sacramentes, and wherefore the Lorde did chose for signes the most vulgar and com­mon thinges.

COncernyng that whyche we call signe, we mean not by that word a bare signe, naked and empty, as a thynge represented or paynted by a [Page 64] Paynter, or some other simple memo­rial, but we vnderstand of signes which representeth to vs moste great and ex­cellent thinges, declared effectuallie in the liuely word of God, as hereafter we shall declare. Also in these Sacraments bée offered spirituallie and veritablie those thinges which be outwardlie re­presented by them. Moreouer, it is to be noted that we doo comprehende vnder the name of signes, not onely the mate­riall thinges of the Sacraments, as the water of Baptisme, the breade and w [...] in the supper, but beside the word ioyned with the signes (which declareth the wyll of God in vs, being preached and expounded plainlie) we vnderstand furthermore by the name of sygnes, the Ceremonies ordayned of God in all this mysterie, the which haue no lesse signification then the materyall thinges, to th [...] which Ceremonies it is not lawfull for man to ioyne or put to any newe thinges, neither to diminish without sacriledge: I speake of those [...] [Page] spirituall of theyr owne nature, but by the ordinance of Iesus Christ. For wa­ter of his nature is made to wash when we wyll wette vs with it. Breade and wyne is to nourishe the bodye beynge eaten & dronken. But in the Sacramentes these thinges haue another purpose clean contrary, as we shal say▪ hereafter We may vse a similitud for yt better vnderstāding hereof. Take ware which is fastened to a writing or publike instrument, and it differeth not from other Ware of it selfe, but onelye because of the vse to the which it is appointed, that is to saye, to serue for a testimonie that the instrument is effectuall and auaile­able, the whiche it hath not of nature, but by the ordinaunce of man. But con­cernyng the Sacramentes they be or­deyned of God for a more excellent co­uenaunt.

40. From whence procedeth this al­teration & the errour of those which make a charme▪ or sorcerie of the sa­cramentall wordes.

[Page 66]THis mutacion then whereof wee spake chaungeth not the substance of the sygnes neither of bread, wa­ter and wine, but onely the vse of them, and is done by the holy ghost, according to the ordinance of the good wil of God which is testifyed to vs by that promise whereto the signe is ioyned, and not by the pronuntiation of wordes, after the maner of Sorcerers or charmers, but the promise is as the soule of the sygne so accordingly the water, the bread and wine, become Sacramentes, that is to saye, verytable signes, of those thinges which the worde promiseth and which be represented by them.

42. The sacraments be no sacraments without the vse of them.

FOr as muche as this mutation or chaunge is onely in the vse thereof it foloweth also that before, or after thad­ministratiō of the sacraments it taketh no place, but onely during the action & the vse to the which this chaunge or mutation tendeth.

[...]
[...]

43. The second point is of the thing signified in the Sacramentes.

THe promyses whereto the Sacra­mentes bee ioyned as Autentyke seales, tende to one onely Iesus Christ. For G [...]la. 3 [...]. Cor. 10 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 ou [...] fayth, wherewith we doo embrace him, and to aduertise vs of our duety, a [...]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 [...]itably, and with­out any fraud on Gods pa [...]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▪ & not by the vertue of woordes pronoun­ced, [Page 67] (for it is for [...]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▪ which wor­keth, that notwithstāding Iesus Christ being as he is man corporallye in hea­uē 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 [Page] 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 wt the other▪ but a distinction betweene thē, concerning y exterior & outwarde signe it is receiued by a corporal & natural maner, aswel of y faithful as y vnfaithful, but to diuers ends & purposes. For the faithful recei­uinga Iere. 4 booke chap. 13 the thing signified wt 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, [Page 68] which is Iesus Christe with all his benefits and goodnesse: We haue al­ready declared, that the onely meane to cōmunicate 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 Ciprianser­mon of the supper of the Lord Augustine vpon Iohn 25. treatise Origen vp on Math. 11. ca. 15. 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. Augustine sermon of sacramentes the. 2. fearie of Baster. Prospere in y booke of sentences Innocen. 3 booke. 3. cap. 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 vpd Hillary. 8 booke to the Trintie. 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, Actes. 22 Roma. 6 1. Cori. 6 Ephes. 5 Titus. 3 1. Peter. 3 Galat 3 Colo. 2 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 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 [Page 69] 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 1. Cor. 1 Ephes. 4, 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 Mark. 2 [...] Mark. [...]6 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 [Page] 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: 1. Pet. 2. d Moreouer one vniformi­ty is appointed and common to al 1. Cor. 12 Ephes. 4 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 ye holy ghost, Iohn. i 1. Cor. 12 fréely cō ­municated to the electe, who condiscen­dynge to our infyrmitye, will be ser­ued by a mortall mā ordained & appoin­ted in the Churche for that ende Math▪ 28. Se­condlye with the worde Ephes. [...] truelye and intelligybly pronounced & expounded so that it may be vnderstād & beleued. And for the third y exterior oroutward signe with the ceremonies aforesayd, yet ne­uertheles wtout cōmunicating 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. 1. Cori. 3 Mark. 3 1. Peter. 3

[Page 70]The meanes of our parte is fayth, ac­ording as fayeth S. Augustine Augustine vpon Iohn 80. homily.. 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 Ephes. [...] Philip. [...] in dewe tyme, [...]o that we be of the number of the elected 2, Thes. [...], the which secrete wee leaue to god to iudge. For it is he which knoweth those that be his 2. Tim. [...]. Notwith­standing we accepte all those as fayth­full which make exterior profession, if it appeare not to vs the contrary, lea­uing the iudgemente of the Hypocrites to God, which shall reueale them, and iudge them in his good tyme, 1. Tim. [...] and pleasure.

48. For what causes the younge chil­dren of the faythfull be baptised.

COncernynge younge Children, be­cause theyr fayth is vnknowne to vs, and we haue sayde before, it is requisite that they be partakers of the fruites of the sacraments Actes. [...], and it is not [Page] very likely that they haue faith, because they haue not the vse of vnderstanding, Deut. 1 Roma. 10 excepte God do worke in them extra­ordinarilye, the which appeareth not to vs, neuerthelesse we cease not to com­municate to them Baptisme.

Fyrste, for as much as there is now the same cause in Baptisme which was sometyme in Circumcision, which is called by S. Paule, the seale of ryghte­ousnesse which is by fayth Roma. 4: and also by expresse commaundement of God, the male children were marked the eyghte day Genes. 17.

Secondlye, there is a speciall regard to be had to the infantes of the faythful. For although they haue not faith in ef­fecte suche as those haue that be of age, yet so it is, that they haue the seede and the spring, in vertue of the promise which was receyued and apprehended by theyr elders. For God promiseth not vs onely to be our God, if we beleeue in him, but also y he wil be the God of our ofspring and seede, yea vnto the thou­sand [Page 67] degrees Gene. 17 Exod. 20, that is to the last ende. Therfore sayde S. Paule that the chyl­dren of the faythfull be sanctified from their mothers wombe 1 Cori. 7. By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye? And if they alledge yet further, that al­though they come of faithfull elders or parents, it followeth not that they be of the number of the electe, and by conse­quent that they be sanctifyed. (For God hath not chosen al the children of Abra­ham and Isaac Roma. 7.) The answer is easy to bee made, that it is true all those bee not of the kingdome of God, which bee borne of Faythfull parents, but of good right we leaue this secret to God for to iudge, which onelye knoweth 2. Tim. 2 it, yet notwithstanding we presume iustly to be the children of God, all those which bee issued and discended from faythfull Parents, according to the promyse Gene. 17 1. Cori. 7. For as much as it appeareth not to vs the contrary. According to the same we [Page] baptise the younge children of the faith­full, as they haue vsed and done from the Apostels tyme in the Churche of god Origen▪ 5 booke vpon the epistle to the Rom., and we dout not but god by thys marke (ioyned with the prayers of the Church which is there assistant) doth seale the adoption and election in those which he hath predestinate eternallye, whether they dye before they come to age of discretiō: or whether they liue to bringe forth the fruits of their faith, in due time and according to the meanes which god hath ordeyned:

49. Application of all that goeth be­fore of the Sacrament of the Supper and the right vse thereof.

THe signes of the sacrament of the Supper be bread and wine. The substanciales ceremonies, accor­dinge to this holy worde (to the whiche no man hath anye more power to adde or diminishe, then to make new promi­ses of newe Sacramentes) Math. 29 Mark. 14 Luke. 25 1. Cor. 11 be concer­ninge the minyster, who representing [Page 72] Iesus Christ, after the rehearsinge and expounding the ordinaunce of the lord, with inuocation and publyke prayers, then to breake the bread and distribute to the people, and lykewyse the cuppe. Also for those which receyue the supper, with the minister particulerlye in hys office it is for them to take, eate, and drinke: and finallye altogether to ren­der thankes with one hart and with one monthe.

The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily. And of Baptisme like­wyse▪ that is to say, Iesus Christ 1. Cor. 10 con­ceyued, borne, crucified, dead, buryed, rysen, ascended into heauen, to be made for vs the entrie and perfecte sapience, righteousnes, sanctification and redem­ption. 1. Corin. 1 So thē we doubt not but accor­ding to the promise of our God, the ve­rye body and the very blood of the Lord▪ that is to say Iesus Christ himself, with all his goodnes and treasures, is offered to vs verily and withoute fraude, to be [Page] receyued of vs inwardly in fayth, by the vertue of the holye Ghoste, into euerla­sting life, euen as verely as is offered to our outwarde sences the breade and the wyne, for our corporall sustenaunces and lyfe, whiche for this cause is called the body and bloud of Iesus Christ, that is to say, they be the very exterior signes and corporall markes, of that which the Lord offereth spirituallye on his parte, that is to say, of the very body and blood of Iesus Christ: For it is an accustoma­ble maner of speaking in the matter of the Sacramentes, to geue to the signe the name of the thing signified by it. As it is sayde, that the Cup is the new aly­aunce Luke. 22 or couenaunt, that is to say: the marke and true signe of the new coue­naunt, which is made by the sheddyng of the precious bloode of Iesus Christe. So is sayd also that the Circumcision is called the alliaunce Gene. 17, that is to saye the very signe and ratifycation of the alli­aunce. Also the Lambe is the passage Math. 26 Mark. 14 Luke. 23, or passeouer. Item the stone in the De­sert [Page 71] was Christ 1. Cor 10, that is to say: verely representing Christ. Also it is sayd of S. Paul concerning this matter, 1. Cor. 10 that the breade is the communion of the bo­dye of Christe, that is to saye: the true signe or gage of the communion which we haue with Christ. And this exposi­tion is not forged by vs, but expressely and playnely obserued by all the aunci­ent Doctours of the Churche, as folo­weth: in that the bread is broken, is re­presēted to our senses the passion of our Lorde, which was broken with dolour and sorrowes of death, and the iudge­ment of God in his bodye and soule for vs. In that it is distributed, and the cup lykewyse to all the Communicantes, representeth to our senses, that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe.

¶ These places followyng be al­ledged by the Fathers, touching this exposition.

[Page]Irene agaynst the Valentians, Tertulian agaynst Martion, Origine vpon the booke of numbers, hom. 16. Item vpon s. Mathew, 15, &, 26, chap. Item vpon the Leuit. homely. 7, [...], 9. Item against Celius, 8, booke. Cyprian, 6, epistle of the first booke, and the, 3▪ epistle of the second booke. Item in the sermon of the supper, A­thanase vpō s. Mathew chap▪ 12. Ambrose vpon the first to the Corin, and fourth booke of Sacramentes, Chap­ter, 4. Chrisostome vpon saynt Mathew in the perfecte worke, homely, 11. Vpon the, 2, Corint. hom. 27. Vpon the Psalme. 22. Item in an epistle to Celarius, Augu­stine vpon the Psalme, 8, &, 89. Item August. vpon the wordes of the Apostle seconde sermon. Item in the ser­mon made to the children, as Beda reciteth in his collec­tion. Item, 3, booke of the Trinitie chap. 4, &, 10. Item agaynst Fastus, xx, booke, chap. xxi. Item of the citye of God. Item vpon the, 54. Psalme. Item vpon, xxvi, homily vpon Saynt Iohn. Item vpon Saynt Iohn xxvii, treatise and, 6, chapter, and 30, treatise, xxi, chap­ter, xxv. Item vpon saint Iohn tract, xx, and▪ 30. Item against Adamantus chapter, xi [...]. Item, 3, booke of the doctrine of a christian, chapter, 16. Item in the epistle to Boniface, and in the epistle to Dardanus, and in manye other places. Leo Pope in the Epistle wrytten to the clergie, and to the people of Constantinople. Cyrill vpon Saynt Iohn, 4, booke, chap. 14. Item in the Epistle to Calo [...]rius. Theodorete in the first and second dialogue against the heretickes, touching the verye bodye of Ie­sus Christe. Hesichius the twentye booke vpon the Le­ [...]iticus the eyght chapter▪ G [...]la [...]us agaynst Eutiches. Bartram in the booke of the bodye and bloude of the Lord. 1. Corint. 11.

In that we take and eate the breade and after drincke of the cuppe is a wit­nes of that which is interiorly done tru­ly by the vertue and power of the holye ghost. For he can thorowe the bonde of faith, ioyne and binde those things toge­ther which of themselues be farre deui­ded a sunder, concerning the distance of the places, that is to say, y as verelye as we take and eate the bread and drink ye wine by a naturall maner, the which in continent after by digestiō turneth into our substance & nourishment of our cor­poral life: likewise as verily (although by a spiritul and celestial maner, & not with mouth & téeth) is Iesus Christ him selfe which is now in heauen on ye right hande of his father, cōmunicated to vs, that we may be flesh of his fleshe, 1. Cor. 10 Ephe. 5 and bones of his bones, that is to saye, being knytte Iohn. 17 and incorporated with him by faythe, Colos. 2 oure soules and oure bodyes doth attaine to eternall life: yea euen whylest we be in this world his spirite doth sanctifye and gouerne our bodyesq Iohn. 6 [Page] and soules, to dedicate and sacrifice all our lyfe to his seruice Rom. 8., and to the cha­ritie of our neyghbours for the loue of him. Finally, in that we take all of one breade and of one wyne corporallye and visibly, so on the other parte spirituallye and inuisibly by faith, we come al to par­ticipate & bee partakers of Iesus Christ onelye, the same I say sheweth to vs the bonde and knot whiche ought to bee be­tweene vs all, as the mysticall bodye of Iesus Christ our heade, according to the publike and common protestation which we do make 1. Cor. 10. &. 12. b..

The conuenaunce & agréement of the thinges signified, with the signes & ce­remonies, is very euident and plaine by this which we haue already sayd: name­lye that as one loafe Augustine in the ser­ [...] of the [...]craments of the faythfull in the 2 [...]erye of [...]asque. is made of manye graynes gathered and ioyned into one loafe or peece of breade, and lykewise the Wine being made of many grapes, declareth vnto vs the agréeing of the sygnes with the signifycation, where­of wee haue spoken heretofore, that [Page 75] is to saye the knotte and vnyon whiche we haue with Iesus Christ, and the mu­tuall charitye with all the faythfull in Iesus Christ theyr head, the worde that is to saye the ordinaunce and promyse of the Lorde, whereunto the signes doth sende vs, bee suche as saint Paule hath expresslye touched 1. Cor. 11. togeather left to vs according to the Euangelists.

‘The Lorde Iesus the same night in the whiche hee was betrayed tooke bread and when hae had geuen thankes, brake it and sayde, take, eate, this is my bodye which is broken for you, do this in the remembraunce of me, & likewise he tooke the cuppe, after hee had supped, sayinge. this cup is the newe alliaunce or Testa­ment in my bloud, do this as ofte as ye drynke it, in the remembraunce of mee, for as ofte as ye eate this breade, and drinke of this cuppe, ye shall shewe foorth the Lords death tyll he come.’

The meanes to receyue Iesus Christ (as wee haue sayde afore) is fayth, Iohn. 5. f. &. 6. and therefore sayde saincte Augustine, he [Page] that is not of the bodye of Christe, Prosper in his booke of sentēces S. [...]ro. vpon Esai 6 [...] c [...]. and on Iere. 4 booke. 22. [...] August [...]ne of the lyfe of God. 25. cap. 21. ea­teth not the bodye of Christe, and (as he sayde in an other place,) the heretykes which be withoute the Churche, maye wel haue the sacrament, but not y bene­fyte of the sacrament, from whence it foloweth▪ that a man must proue hym­selfe, according to the doctryne of the Apostle, 1. Cor. 11. f that is to saye, enter into our selues, to see if we haue suche so­rowe for our sinnes as it appertaineth, and suche certaine and sure trust in our God accordinge to hys worde by Iesus Christ our onely mediatour. And yet is not requyred such a perfyte sayth as no imperfection can bee founde, but suche a fayth as is true, and not fayned. In those then that be suche, the vnyon and coniunction whiche they haue ob­tayned with Christe, by their faythe, is more and more confirmed, and sealed by the holye ghost, in receyuing the signes and sure seale of this coniunction and knot as it is sayde, that ye circumcision was in Abraham a seale of the righte­ousnes [Page 76] of faith, Roma. 4▪ the other on the contra­rie, in despysing that which is offered to them, that is to saye, Iesus Christe, and dishonoring the signes and ceremo­nies instituted of the Lorde, bring themselues culpable and guiltie of the bodye & bloude of Iesus Christ, from the which continuallie more and more they recoyle and fall backwarde 1. Cor. 12.

The declaration of the death of Iesus Christ, & consequentlie of all that which he dyd for vs, with thankes geuing for the benefites receyued, and the exami­ning and prouing of our selues, be of the substaunce of the supper, 1. Cori. 11 & therfore cā ­not be left out, nor peruerted or altered, without great sacriledge. Wherevpon followeth that the Supper of the Lorde ought not to be communicated to those which can not proue nor examine themselues, because they haue not the vse of reason, as younge chyldren and such lyke, 1. Cor. 11 nor to those which haue not made profession of theyr fayth, Actes. 8 or which be Iudged vnworthylie, that is to saye, [Page] excommunicated by the right iudgment of the Churche Math. 28 1. Cori. 5, the whiche shalbe spo­ken of hereafter.

50. The conclusion of the matter of the Sacramentes.

THese thinges considered, it folo­weth that the sacramentes be not onely ordayned, to offer to God geuing of thanks which also is called a sacrifice and acceptable offring: but rather that we shoulde receiue of his grace and libe­rality, the which is more precious then heauen and earth, that is the confirmati­on of our faythe, and to be the nearer v­nited, and ioyned to Iesus Christe intoIohn. 14 & in manye other pla­ces. eternall life.

51. Wherefore the holye ghost is called the consolator or comforter and to vvhat purpose and ende the afflictionsActes. 9 of the faithfull serueth.

FInally it is easy to perceue for what reason the holye ghoste is called the comfortor a: Because his office is to ioyne vs to Iesus Christ by fayth Roma. 8 1. Cor. 1 Gala. 4, and he that hath Iesus Christ hath all 1. Cor. 2, it [Page 78] 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 Roma. 5 Iames. 1, 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 Roma. 8, and so by lyttle and lyt­tle to learne vs to hate sinne, and de­spyse the worlde 1. Peter. 3, and moreouer by this meanes hee moueth vs to praye and call vnto him more earnestlye Cori. 1 [...]. Roma. 8 and deuout­lye: and also chasticeth vs in trying and prouing our fayth 1. Peter. 1, 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 2. Cori. 4 Colo. 1.

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, 2. Sam. 7 Luke. 1 Psa. 98 &. 110. 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, ye which haue acknowledged and serued the true God according to his wyll, by the meanes of [Page 78] 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 Psal. 132 Ierem. 31 Math. 28, what soeuer assaults that all the Deuyls in hell can inuent or prepare against them Esay 54 Math. 18, 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 Ioel. 2. 3: For the vertue to saue, whiche is in Iesus Christ, appertayneth not but to those whiche acknowledge him for their God and onely sauiour Iohn. 3 Galath. 3.

2. There can be but one true church

AS there is but one God Ephes. 4 ▪ one faith, and one onelye Mediatour betwene God & man, euen Iesus Christe 1. Tim. 2, heade of his Churche Eph. 14. [...] Cole. 1 1. Cori. 11: 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 Psalm. 2 Esa. 54. 55 Mark. 16 Actes. 1 Colos. 1, 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 Math. 20) but because thec Actes. 10 Apoc. 7 Math. 21 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 Ephe. 4. 3 Colo. 1, all the faithful in what place soeuer they be dis­persed, be conioyned & knyt together as ye burgesies or inhabitants of one com­munaltie, [Page 80] being all partakers of y same pryuiledges Roma▪ 1 [...] 1. Cor. 10 &. 12 Colo. 3 Psal. 49: 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 Ephe. 4 Iohn. 17 Roma. 8 1. Cori. 1: 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 1 Cori. 3 Ephes. 4, as the wyse woman in the scripture (to the whiche [Page] the Church is compared) hath but one Husbande 1. Cori. 11 Roma. 7 Ephes. 5, and one body hath but one heade. He hath no néede of any Succes­sor, (for he is God lyuing eternallie Roma. 6) nor any Vycar or Lieuetenaunt, for wée haue all hys wyll by wrytinge Iohn. 15 Actes▪ 20 2▪ Tim. 3. 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 Math▪ 28 Iohn. 14 ▪ 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 de­pr [...]ue Iesus Christe of this prehemi­nence, where as in déede they haue scarce one lyttle [...]rner of the worlde to gouerne, in comparyson of the whole worlde.

9. The commu [...]ion of the Saintes letteth nor hind [...]r [...]h not the diuersity of of­fyces amonge the faythfull.

[Page 80]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 Colo. 3 1. Cor. 5.: 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 1. Cor. 1 [...] whole ch [...]. bphes. 4, in the whiche he wylleth all thynges to be done by good order and pollicy 1. Cor. 14. It is not Gods pleasure nor wyll that we should accept all the mem­bers of y 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 [Page] in theyr tyme: yet notwithstanding all thinges to be ruled by the worde of God▪ 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 Prynces, that we be sedicious persones and Heretickes, and that wee allowe no counselles nor ordinaūces of the Church, which bee manifest slaunders and false rumours, as yee maye perceiue it ye will geue vs hearynge as apper­tayneth, [Page 82] and not to make our enterpar­ties and enemyes Iudges of our owne causes.

7. The markes vvhereby vve maye di­scerne the false Churche from the true.

WE require fyrste that there bee put a difference betweene the true Church and that whiche is not, although they borrowe this name: And also betwéene those whiche bee in suche wise wyth­in the Churche, as they bee also of the Churche: and of those whiche bee not of the Churche although, they bee in the Churche. For it is most certaine, that Sathan desyreth and is busied to worke so, that his Synagog bee esteemed for the true Churche: and so longe as the Church striueth here on earth, it is cer­tayne and sure that the chaffe shall bee medled amongst the good grayne Math. 13. 1. Cor. 11., and the Cockle amonge the Wheate. Nowe to the ende that we bee not de­ceiued, if it be possible, these differences be to be vnderstand. The marke of the true [Page] of God there we acknowledge to be the true Church of god, in what soeuer place it be, howe small a number Matth. 18. Luke. 12. Luke. 10. 1. Cor. 1. Matth. 11. or lyttle ap­parance so ouer it hath before man.

8. Whiche be the true members of the Church.

THose be of the Churche which haue the marke of Christians, that is to say faith Iohn. 8. &. 17. Iohn. 4. 1. Iohn. 4.. Those haue faith whych receiue the only sauioure Iesus Chryste as hath bin sayde b. Flying from synne following righteousnes, Iohn. 3. Roma. 16. Roma. 8 Gala. 5. that is to saye, whiche loue and feare only the true and eternall God, and their neyghbours, ac­cording to the word of God, without tur­ning or swaruing eyther to the righte hande or to the lefte: Iohn. 1. & 2. and 3. not but that there are great infirmites in the most perfitest, 1. Iohn. 1. 1. Cor▪ 15. Philip. 3. and also there is greate dyfference be­twene those in whom sinne reygneth ful­lye, and those in whome there are yet but rem nantes of synne. Roma. 6. 2. Cor. 7. 1. Iohn. 3. Briefe, those same be of the true Church in whom the spirit (whiche is the gifte of grace proper to the electe and not of nature) striueth a­gainst [Page 90] the fleshe, Roma. 7. and all the chap. Gala. 5. and whiche may saye with S. Paule, I doe the euill whiche I would not, Roma. 7. that is to say, to the which I giue no suche consent. As those doe whi­che be not regenerated by the spirite of God. Beholde here those which be of the true Churche, but as for the others, of what estate or degrée soeuer: they bée in the Churche, yea though they were A­postles of as good auctoritie as euer was Iudas, Iohn. 6. 1 Iohn. 1. yet bee they not of the churche. But assoone as God hath reuealed them, they oughte to be Iohn. 15. 1. Cor 5. 2. Thessa 3 2. reiected and eschued of all Christians, so long as they be irre­formable: for suche be not of the churche this day in effect, whiche may be or shall be to morrowe, or when it shall pleasel 1. Cor. 2. God, who according to his eternall coun­cell, hath disposed the monethes and ty­mes, in the whiche he will call his elect to himselfe. Matth. 20. 1. Cor. 7.

9 The markes or tokens of the Chur­che bée not alvvayes in one estate, and hovve it oughte to bee gouer­ned.

[Page]FUrthermore we knowe that the mar­kes and tokens of the true churche be not always in one estate, nor they be not alwayes one concerning thēselues. But God according to hys incomprehensible wisedome, in punishing the ingratitude of the worlde, sometimes withdraweth and taketh from vs parte of his light, in suche wise, that sometyme it séemeth that the Churche is at an ende or destroyed as we sée it happened in Israell in the time that Chryst came into this worlde. (For set the Iewes aparte, there was not one trace or steppe of the true markes of the Churche in the worlde. And as for Ie­rusalem, what ignorance, what corrup­tion of doctrine, what wyckednesse▪ was there when Iesus Chryste the true Mes­sias, hadde no greater enimies than the blynde guides whyche conducted and taught the other? Matth. 15. Iohn. 1. Luke. 11. Esay. 29. But yet the Lord doth neuer take awaye the whole foundation of his Churche, but alwayes hathe a cer­tayne flocke,Matth. 28. somtime greater somtimec [...]. Kings. 19. smaller, as him selfe declared to Helias. [Page 91] Also we may sée howe it is come to passe in our time, that there is no people in the worlde more abused, than those whyche wold knit and tie the church to a certaine place, and to the succession of those, which they call byshoppes, which in very déede be nothing lesse, both by the word of God and by the auncient canons. Whereby it is easy to shew that from the hed of them al to the smallest, thei be excōmunicated & cut off from ye church, if they change not their life and māners. Nowe the duty of the childrē of god is not only to serue god, in what place soeuer they be, or whatsoe­uer ruin or decay there be in the Church, but when it shall please God to establishe and build vp again her ruines & decayes, eyther here or in any other place, not be­ing bounde to anye people or Nation, whatsoeuer they bo: but when it pleaseth him to set vp again his standard, whiche is ye ministration of his holy word: ye due­ty I saye of ye children of God, is to ioyne themselues to the true flocke, & separate themselues from those which be not. Fo­lowing [Page] the admonitions whiche the pro­phetsEsay. 49. &. 52 [...]. Iohn. 3. gaue, and also that the Lord sayd, where the deade carkas is, thither wyll the Egles resortMatth. 24..

10 Wherein consisteth the duetie and authoritie of the Churche generally.

THese things considered, we be come nowe to declare what is the power and auctoritie of the true Churche, to the whiche wée may aunswere in one worde, that shée consisteth in the obedi­ence whiche she oweth to hir only spouse Iesus Christ, as to GOD, Luke. 1. [...]. [...]t. 1. and to giue order for the seruice of Iesus Chryst: con­sidering that y members be ordeyned for to ayde one an other.1. Cor. 14. Matth. 5. But this ought to bée yet more fully expounded. Wée wyll speake in the fyrst place of the auctoritie of the vniuersall Church, and of the par­ticular membres of the same, I speake of those whiche haue charge of the mini­stration.

11 Of the auctoritie of the Vniuersall Councels, and first what is a vniuer­sall Councell.

[Page 92]THe name of vniuersall Church com­prehendeth properlye the generall assemblie and congregation of all the faythfull togither. But for as much as the Lorde did seatter and deuyde them into dyuers partes, it was necessarye to vse distinction of parishes and dioces, for to kéepe a certayne order. Moreouer it is not expedient nor yet possyble, that all those which make profession to be of the Church, should be assembled togither one by one, when it shalbe requisyte or nede­full to appoynt orders Acts. 14. Titus. [...]. 1. Cor. [...] concerning the whole body of the Churche. We call then the vniuersall Churche, in this mat­ter y we haue to intreate of, an assembly wherto all the churches (as farforth as may be) be gathered or assembled togi­ther: although it happen somtimes y one man do appere in the name of one whole Churche or of one whole nation. When it shalbe expedient so to do Actes. 15. it must then be vnderstād what is the power & authe­ritie of suche an assembly, which they call generall councell.

[...] Hovve far vve may differ from the councels.

SOme there be yt contemne the coun­cels of ye church as things of nothing: some other thynke, that all that com­meth from the coūcels, ought to be recei­ued as the word of God without excepti­on. But wée doo not agrée with the one nor the other. For wée doubt not but the lord is amongst those which be lawfully called in his name, as he hath promised, although they wer but two or thrée: Matth. 18. then much lesse do we dout, but that he gouer­neth with greater power in ye greater cō ­pany of his church which he gouerneth by his holy spirit. Acts. 15. And we knowe & be assu­red, that the truth of God is stedfastlier grounded thā vpon niē, 1. Cor. 2. 1. Thess. 2. whatsoeuer they be: for we al know not God as yet, but in a part. 1. Cor. 3. Moreouer experiēce sheweth vs sufficiently, howe easy it is to abuse this title of councels, & namely what cōtrarie­tie there is amōg thē. Wherfore we con­clude, y a meane must be kepte whiche is neither to despise thē, nor yet to extol & set them vp aboue god, who only cānot erre. [Page 93] And saincte Augustine sayth, the churche ought not to bee preferred before Iesus Christ. For he iudgeth alwayes truely, but the ecclesiasticall Iudges oftentimes may deceyue themselues, & truly so they doo. For who condemned Iesus Christe? A counsel lawfully assembled, if we con­syder the outewarde succession and ap­pearaunce. Who concluded, that those whyche were baptysed by Heretykes, shoulde bée rebaptysed? A Councell of Affrica, where as was sainct Cyprian. And to be briefe, if it shall be nedeful to consyder the inconstancie of the Iudge­mente of the councels, I speake namely of those, whyche without controuersye haue ben gathered in the name of God: It shall bée easye to declare, that suche haue but a weake staye whiche haue no surer foundation. But yet wée maruell of those whiche reproue and condemne vs as contemners of Councels, whiche neuerthelesse, will kéepe themselues no one iote of them. Witnesse the councell of Basile, which was abolished by all the [Page] Popes following and others. Now to the ende that they may the better vnder­stande, whether oure sayings be confor­mable to the truthe of God or not, sée what we shall saye in this matter here­after.

13. To vvhome it pertayneth to call a councell.

THe communaltie oughte to be as­sembled by order, and then by au­thoritye of some one elected among them, we doubte not but that it is the offyce of the magistrate, to giue order and prouide that the ecclesiasticall estate maye bée well gouerned and ruled in peace, and to encrease therein. Timo. 2. Now yf the chiefe Magistrate bee a Chrystian, by his authoritye suche assemblies ought to come togither, as it hathe euer beene practised in the Churche of God without contradiction, vntill suche tyme as the ambition of the Patriarkes, and especi­ally they of Rome, hathe reuersed and ouerturned the whole order. Notwith­standynge we confesse, that for lacke of [Page 94] Christian Princes, or when they shallReade al the ecclesiastical history, and ye shal finde the Empe­roure com­maundeth & not pope [...] bulles to holde gene­rall coūcel [...]. not do their dutie, then must the Pastors which watche ouer the flocke, take héede to those thyngs that be necessarie for the Churche, but in suche sorte as all thin­ges maye be doone without ambition or disorder, as wée sée howe the Churche of Antioche hath practised, as it is written in the Actes of the Apostles.

14 Hovve those oughte to be chosen, vvhiche the Churches doe sende [...]o the councels.

WHen it was requisite, that thyngs shoulde be doone extraordinaryly in a Generall assemblie, in the name of a whole Church or of a communaltie: as if it were néedefull to sende one man or diuers, or many men, in the name of a whole parishe, Diocesse or nation. Al­though it were supposed, that those per­sons whyche had the ordinarie charges and offices in the Churche, were then the moste méetest to deale with the affai­res in councels, whiche was in that time when the offices were gyuen to suche [Page] persons as were most méete, by a frée ec­clesiasticall election, whyche was then done with fastyng and prayer. Yet ne­uerthelesse, in those dayes there was great choyse, so that all the church with a common consent had respect to chuse men whyche were indewed with giftes and graces of the holy Ghost, as well in lyfe as in learning. As it appeareth in the history conteined in the Acts of the Apo­stles, concerning the first councell holden at Ierusalem, where the Apostles were gathered together. Acts. 15. Muche more nowe when all is ouerturned, and in stead of Pastours, they are Mummers or Mas­kers, as all the worde may sée. Nowe who that woulde chuse and gather toge­ther into one heape and companye, all the fylthye and abhominable rabble of the worlde, let him assemble those whi­che they now call Prelates of the church, and he shall finde that from the greatest to the least, they bée all bounde by theyrThe forme of the oth is prynted. othe to maynteyne and vpholde the ty­ranny of him, against whom the counsell [Page 95] shoulde be assembled and gathered. And the whole rabble of them be entred in­to the Churche by brykes and symonie agaynst the commaundement of God, Matth. [...]0 agaynst the manacyng and threatninge of Sainct Peter, Acts. [...] agaynst all the custo­mes of the primatiue Churche, against all the auncient Cannons, decrées, and Councels, whereby all suche personnes be excommunicated, and throwen out of the Churche: then muche lesse ought they to bée holden for Prelates and gouer­noures of the Churche whylest there is suche disorders. I saye, what folyshnesseBeside the history ecclesiasticall read the sy­nodes and decrees. is it to all suche an assemblie, a godly or lawful Councel, where s [...]ant one can be founde whyche is a member of the true Churche of God? We say then to assem­ble a lawfull councell, those oughte not whiche (be nothyng lesse than that they be called) to enterprise anye thynge on theyr owne authoritie. But the Chur­ches oughte to assemble together, wyth fastyng and earnest prayer, with a com­mon consent (where it may be suffered [Page] or at the least with the beste order that may be doone) euery churche to elect and appoynt those which be known to be vn­reprouable in their lyues, endued with the spirite of wysedome and vnderstan­ding, and other giftes méete and necessa­rie to suche an office, without respecte of crosses, myters, double crownes, or any suche maskings, vnder the which all the worlde may sée what knowledge or gifts of the holy Ghost dwelleth.

15. Euery man ought to be heard in the councell. Prouyded that there be no confusion.

FOr as muche as Hypocrites may de­ceyue a whole multitude, and also the Holy Ghost distributeth his gif­tes and graces, to whome hée séeth good, 1. Cor. 12. and oftentymes to those whiche bee of least estimation, 1. Cor. 1. 8. as it hapned to Hiere­mie, Ieremy. 11. and to Amos, Amos. 1. at that tyme when all the Prelates of the churche had con­spired against the truth of god, and as we sée in our tyme the great works of God, whiche he dothe dayly by thosely simple [Page 96] 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. Nicephore in his histo­ry ecclesiasticall, 8. boke 14. chapter. and [...]. boke 15. chapter

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, 6. Canon. 7. 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 [Page] 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, s [...]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 without [...] contradi [...]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 [Page 90] such order as appertayned. For as it ought to be he who is most méete as far forth as mā may iudge, ought to be pre­ferred before al others, as we see y in the generall counsell of Aquile, S. Ambrose gouerned without any mencion ma­king of the Bishop of Rome. Who shall assure vs y the greatest townes hath al­waies ye 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 s [...] ­ges, let them ioygne to it the falseho [...] 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 [Page] of man, and was iudged there and con­demned.Reade the hystorie of the fowrth counsell of Carthage, not as it is falsified in Latin, but as it is in the Greeke text pryn­ted at Pa­ris. 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 demaū ­ded the voyce, and gouerned the action of the Counsels, the Emperours beingd Nicephore 13. booke 30. chapter. The actes of the coun­sel of Chal­cedon. but laye men b▪ 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 [Page 91] 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 [Page] is synne, and what is not. Brieflie, it is he onely which hath power ouer our cō ­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 Colos. 2. 1. Cor. [...]. Math. 15.. The second is, that God▪ 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 Hebr. 1. Deute. 21. expressely forbiddeth to adde or diminish any thing Deut. 4. Esai. 1.. Much lesse then it is lawfull to alter or chaunge Hebr. 2. 1. Cor. 11. any thing. Finally, Iesus Christe at his comming▪ hath fullye and perfectlye de­clared to vs the wyll of his Father, lea­uing out nothyng Iohn. 15. Hebr. 1.. 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 [Page 92] trueth Iohn. 14., 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 Acts. 20. Galath. 1. 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 Galath. [...]. Ephe. 4.. For if the Apostles dyd not knowe all those things which be requi­red to saluation, who then hath knowenNote. amongest men? And howe can that bee true, which the Lorde hath expresselye declared and promised to the contrary Iohn. 14. d. &. 16. b.? And howe should they haue bene saued? But if they had knowen, and had not published and declared it, they had not bene faithfull 2. Tim. 5. 1. Corin. 4.. If they had preached [Page] 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 1. Cor. 8. 2. Cor. 11. Ephe. 5., 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 Gala. 1. 1. Cor. 1.. But here ye maye sée what hath caused oftentimes y faith­full to assemble and come together.

First to maintaine the pure & syncere doctrine contained in the holy scripture, against the heretikes which would cor­rupt [Page 93] 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 Actes.1 [...].. 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 1. Corin. 3., but grounded vpon the doctrine of y scriptures, which be pure and the onelye trueth Actes. 17. 1. Thes. 5. 1. Iohn. 4., so that for this cause the Church is called by S. Paul, and with good right the pyller and stay of the trueth 1. Tim. 3.. And consequētly we estéeme that assembly for a false church, which swarueth from this foūdation Galath. 1. Colos. 1., and for a whoorishe Churche that which heareth the voyce of a straunger, not be­ing content with y voyce of her spouse Roma. 7. Iohn, 10. [Page] Secondlie, the faythfull be gathered to­gether for to appoynt and set orders in the church, a [...] 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 7. Cor. 10. 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 chaūging, putting to, or dyminishing any thing, in no manner of wise, as we haue decla­red [Page 94] 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 ye 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 [Page] 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 Actes. 15.. 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 [Page 95] myght take place among the Iewes Acts. 15.. 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 Acts. 15., 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 Mark. 15.: and Saint Paule which was in this Counsel, should be contrary to him selfe Roma. 14. 1. Cor. 8. Colos. 3. 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 diue [...]lishe doctrines 1. Tim. 4.: except they be vsed at lybertie, to the edification of their neyghbours. For auoyding slaun­der Roma. 14. 1. Cor. 7. and. 10., 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 thē the Apostles, or [Page] 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 Colos. 1.

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 ye Gospell, let them be established and set vp in such wyse, that not onelie there be no abuse or kinde of superstition, but al­so ye 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 graū ­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 [Page 96] [...]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 Iohn. 4. Galath▪ [...]. Al the Epi­stle to▪ the Hebrues.: Therefore a­boue all thinges special regard must be had that nothing bee brought into the Churche, but that which is profitable [Page] 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▪ 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 [Page 97] hide Iesus Christ from vs againe? Such ceremonies then ought to bée abolyshed as not only vnprofitable, but also cōdemned, being directly against y institution of Iesus Christe, and him selfe witnes­seth IOhn. 4. Math. 15. Actes. 10.. And S. Paule lykewise after him Roma. 14. Colos. 1., and to be shorte it is at this daye most euidentlye perceyued & séene in the poore blinde and miserable state wherin y most part of christendome is now led. Wherefore Saint Augustine complay­ned of his tyme Epist. [...]8. ad [...]auua.. 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 [Page] 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 1. Cor. 7., 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 [Page 162] 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 Actes. 17., and as Saint Paule him selfe ordayned 1. Thes. 5.. 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 oftē 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 i [...]n [...] ­rants to beleeue, that they be the pillers of Christendome, and for this cause do ma [...] and kéepe the world in igno­ranc [...] and [...]yndnes [...].

22. Of particular Counsels as of na­tions o [...] prouinces.

[Page]THat which we haue said hethert [...] 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 au­toritie of the body of the Churche, it resteth to see what is the duty & authority of ye principall mēbers 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 [Page 163] 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, This is cō ­mon in all the bookes of the kings & Psalmes. (as are all the faithfull Psal. 105.) and S. Peter dyd vn­derstande by this worde clergie 1. Peter. 5. 1. Iohn. 2. (which is as much to say a porcion or heritage) all the whole Chuch of God.

24 The offyce of Apostles, Euange­listes▪ and Prophets in the prima­tiue Church.

COncernyng [...]oose whiche had the offyce of publyke teachyng in the Church, we fynde in the scripture but fyue degrees. Which are Apostles, [Page] Euangelistes, Prophetes, Pastors, and Doctors 1. Cor. 12. Ephe. 4., which are all sometimes ge­nerally called Byshops, that is to saye, watchmē, or ouerseers Actes. 20. Philip. 1., somtime Dea­cons, that is to say ministers 1. Cor. 3. Colos. 1., somtime Presbiter, that is to say Senator or El­der Acts. 20. 1. Peter. 5.. 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 Math. 18. Luke. 22. Acts. 20. Ciprian in the booke de simpl. prelatorū. Augustine homi [...]y. 50. S. Iohn. Gasath. 1., 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 Acts. 1., according as the spirit of the Lord conducted & lead them as Actes. 16. the historie of the Actes of the Apostles de­clared. And not as these falle legendes, [Page 194] 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.

[Page]THe charge and offyce of those in generall, and namelie of pastors, is to be diligent, & take he de to their doctrine Actes. 6. 1. Timo. 4 (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 1. Cor. 1., 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 Math. 17., 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 Iohn. 14. and. 10.: And for so muche as the onelye meanes to haue Iesus Christe is fayth Collos▪ [...]., the which is created and preser­ued [Page 195] in vs by the holy Ghost, thorow the preaching of the Gospell Roma. 10. 1. Peter. 1., and the Sa­cramentes, as it hath bene sayde hereto­fore Actes. 8. Roma. 4.: 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 Math. 17.. 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, [...] 2. Cor. 5. declareth to vs the delyuerance from sinne, from death, and from the deuyll Actes. 26.. 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.

[Page]THe fyrst dyfference betwéene Pa­stours and doctours, consysteth in this, that the doctours ought to ex­pounde the scriptures symplie [...]. Cor. 2. & 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 Actes. 6. Roma. 12. 1. Corin. 14. 1. Timo. 4 2. Timo. 4 Titus 1., 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 Actes. 20. with the worde of lyfe.

27 The pastours and doctours bee but instrumentes by the which God conducteth the ministerie of his worde.

[Page 106]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 Psal. 501., and to drawe them Iohn. 6., it is hée onelye that geueth remission of sinnes Mark. 2. ▪ to saue and dampne bodye and soule Luke. 12.. But for as muche as hée is serued with men to declare his worde, and mynister his Sacramentes 1. Cor. 4. 2. Cor. 5. 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 Iohn. 20. Actes. 26. Math. 5.. Christe him selfe sayth: He that despi­seth you despiseth me Luke. 10. hauing respect to him that worketh in them and by them. 1. Cor. 15. Galath. 2. 2. Cor. 3.. As for the ministers being considered a parte by them selues, it must come to this which Saint Paule sayde 1. Cor. 3.: he that planteth & he that watereth, is nothing, but God which geueth the encrease, ther [Page] 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 1. Cor. 4..

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 1. Cor. 4.. Now we accoumpt not them for faithfull, and so by conse­quent worthye of the honour due to the ministers Roma. 6. Galath. 5. 1. Iohn. 1. 1. Tim. 5., nor yet to be accepted as ministers Philip. 3. 1. Timo. 6., which haue not receyued ye of­fice and charge of the Lord, that is to say those which haue bene thruste in with­out consent, as is appoynted by the [Page 107] 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 Roma. 10. Ierem. 2. 3.? 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.

[Page]Also all extraordinarie vocations ought to be suspected, and in no wyse to be admitted, when God hath opened the waye to ordinarie meanes, except there appeare euident and manifest causes. Also these be false pastors which be not able or méete to execute the offyce and charge 1. Tim. 3. Titus. 1.. Item all such as be defamed, and slaunderous persons. Item those which execute not their offyce and duty, for hée is no Pastor that feedeth not his flocke. Item those which excéede their commission, that is to say, which expoūd not faythfully the worde of God, eyther chaunging, putting to, or diminishing Galath. 1. 1. Cor. 4., but declare their owne fantasies or o­ther mennes traditions in steede of the worde of God: all such persons I saye be holden and declared namely by the aun­cient canons for false pastors and mini­sters of Sathan, and not of God. Wherfore all that euer they can say or do con­trary to this order, is in vayne and fry­uelous before God, although they had fiftie crownes vpon their heads, and as [Page 108] many Buls: Psal. 110. Iohn. 9. Acts. 4. 1. [...]or. 4. [...]a [...]. 6. for the power to bynde & lose, to open and shut, is appoynted & ly­mitted to the misterie of the worde Math. 28. of God, and pertayneth not to those which holde the place of Lordly Pastors, but to those which be true godly Pastors. And if Magistrates in stéede to chastice such, doo maintayne them, it foloweth y God doth not allowe them nor theyr deedes, but reproueth them.

29 Of degrees which ought to bee among Ministers of the word, ac­cordyng as they be disseuered by companies.

IN all companies it is certayne that there must be an order▪ as we sée there was among the Apostles in Ierusalem, where S. Peter Actes. 1. and other place. had the voyce fréely & wyllingly. But this esta­blysheth not a preheminence of a state or dignitie, for it was but for a certayne order and tyme as was expedient, and it was in suche wyse that Saynt Peter must render accoumpt to the Church of his voyage, after he was burdened to [Page] haue misused him self Acts. 11., and also suffred him selfe to bée reproued by S. Paule at Antioch Galath. 2. ▪ For to conclude we confesse y ther must be a distinctiō among pastors & doctors the more orderly to assēble to­gether whē néede shall require & to kéepe a decent order, y one procéede & be chéefe among thē who was called in the begin­ning by the Gréekes proestio, y is to say president as Iustine witnesseth Iustine in the apolo­getique.. Now we call him in France Doien, & in some places superintendēt. And although we be not ignorant how often the auncient church hath established degrées among ye bishops, in thinking to do wel, neuerthe­les, considering the horryble tiranny & cōfusion which by this meanes is sprong vp in the church of God, we content our selues with the custome of the Apostles which was to chose those which shoulde cōduct their affaires, y were most godlie and meete, according as it was requisit▪ whose power extēded no further nor longer time, thē the consent of assemble dyd import, much lesse then had hee power to [Page 109] do any thing on his own head or autho­rity, or to alledge that he could not erre: as it playnlie appeareth in the election of S. Mathias Acts. 1., in the election of the Deacons Actes. 6., in that S. Peter and Saynt Iohn bee sent to Samaria by the other Apostles Acts. 8., and in that which was sayd and done in the counsell of Ierusalem Actes. 15. ▪ and in Antioche Actes. 11. and▪ 14., and by Saint Paule in many places The Epi­stles to Ti­mothe and Titus..

54 The secōd degree of ecclesiastical of­fices which is the office of deacōs, & the distribution of the goods of the church.

THe secōd place of ecclesiastical offices lyeth in the ministration & the distri­bution of ecclesiastical goods, wherof the Apostles dyscharged them selues wyth their good wylles, for that they could not beare so great a burden. Far▪ vnlike we [...] they to those which at this day call them selues men of the Church a. First in the church of Ierusalem were elected 7. per­sons ful of the holy ghost, & of wisdome▪ & of lyfe approued by sufficient testimo­ny, which were called Deacons, that i [...] [Page] to saye Ministers, although this name oftentimes extendeth further Roma. 17. and many other pla­ces., this or­der ensewed, & continued as all the aun­cient ecclesiasticall Histories declareth. Also it appereth by the auncient canons that the ecclesiasticall goods were deuy­ded into fowre partes The. iiij. counsell or synode hol­den at rome anno. 330. Item in the 3. Epistle do simpli­citate E­pis. Rom. an. 447., whereof one was distributed to clarkes, that is to say to those which were norished and main­tained with the consent of their parents for to serue afterwardes in the Church according as they shoulde be found apte and meete, and also those which serued presently, yea which serued in effect and not onely in name, for the workeman is worthy of his hyre 1. Corin. 9. Deute. 21. Math. 10., and on the con­trary, he that trauelleth not, is not wor­thy to eate 1. Thes. 3., wherein neuertheles this meane was kept, that they respected to that which was necessary. So farre, that those which might bee mayntayned and kept of the goods of their Parentes, and yet neuerthelesse, tooke the goods of the Churche, were reproued 1. Timo. 5., yea as sacri­legers C. clericos 1. q 2.

[Page 110]The seconde parte of the fowre, was dystributed to the poore, the thyrde em­ployed to maintaine the buyldinges, and such other ecclesiasticall necessities▪ Yet neuerthelesse, all the ornaments of the Temples (in the which as yet they kept a measure and meane order) was em­ployed for the poore in tyme of necessy­ties, The Epi­stle to Ne­potian. although S. Ierome complained of his tyme, and Saynte Ambrose A booke of offices. 28. chapter. also, that they were to much geuen euen then to such excesse and pompes, rather lyke Painims then Christians. The fowrth parte was assigned to the Byshop Canon apo­stolike. 30., net for to dispose at his appetite or pleasure (the whiche coulde not be done without great sacrilege and euident contrarietie of al that which is ordained and limited by the counsel of Carthage the fourth Canon. 15. 17. 20. 31.) but for his necessarie charges, & to com­forte the prisoners Canon apostolike. &. c sacrotum 12. q. a, and to receiue and relieue the poore straungers 1. Tim. 3. Titus. 1., as recy­teth Gelasius C. Pres [...] ­um. 16. q. 3, & S. Ierom Epistle to Nepotian. declareth it plainely. The offices to receiue and to distribute & other suche lyke were geuen [Page] to the Deacons, which neuertheles ren­dredReade the Epistle of Pope Cle­ment▪ which they saye was wryt­ten to saynt Iames, but it is a false tytle. a count to the pastors, and especial­ly to the Byshop, as it appeareth by the canons, which they call apostoliques Canon. 15. and. 41., in such sorte that it was not permytted neither to Deacons, nor to Bishops, to distribute or employ any thing without consent the one of the other, as it appea­reth by the counsell of Antioch Canon. 24. and. 25.. After­wardes because of the difficultie of the great charge they ioygned to them sub­deacons as coadiutors of the Deacons, there where it was expedient. And also archdeacons to gouerne althings in good order, one or many according as néede required, of the which Saint Hierome Epist. 10. Nepotian, and Saint Gregory Epistle. 10. of the fyrst booke. maketh mencion. Also there was appoynted to the subdea­cons certaine Wyddowes whiche were entertained to kéepe and gouerne the sicke, & for other necessyties of the poore, wherein the ministerie of Women is more handsome and méete then of men. The same is spoken of in Saynt Luke, Actes. 6. and in Saynte Paule 1. Tim. 5., where it [Page 111] was ordayned that no wydowe shoulde bee appoynted vnder. lx. yeares and also to haue good testimony of her chaste lyfe and conuersation.

31 Of the fowre orders which they call minores ordines.

BEsyde thys amonge the olde wry­ters, there is mencyon of three de­grees, whiche afterwarde were called Minores ordines, although some count of fowre, and other count more. There was also Porters, or Vsshers, which were called Ostiarii, who kept at the gates of the Churche to open and to shutte, especiallye because of the Catha­cumines, the excommunicated, and the penytentes whiche were not permytted to be present at the mynistration of the Sacramentes Canon. 9. the fowrth counsell of Carthage.. There were those al­so which followed the Pastour ordyna­rylye, as well to doo hym reuerence and honour, as to be wytnesses of those thynges whiche hee dyd or sayde, and [Page] also to acquaynt and make them selues knowen to the church, and also to learne to knowe and exercise their offyces, and those they called Acolites, that is to say, following, and also they dyd vse to set them to other small affayres néedeful in the assemblie Canon. 6. the afore­sayde.. Moreouer there were those which they called Lectors who dyd reade openly the textes of the scripture which the pastour or doctour afterward expounded in the Church Canon. 7. the same counsell., they ioygned to them Exorcistes, that is to say, coniu­rers, the which office as I think is now ceased, or at the least ought to cease in the Churche with the gyft of myracles, which was not but for a time, for to confyrme and stablyshe the veritye of the word of God, newly declared and reuea­led to the world, they serued for all those small affaires, which concerne the eccle­siasticall seruice. To trye and proue by lytle and lytle those whome they myght afterwardes appoint to offyces of grea­ter importaunce. And whensoeuer good orders shall be set vp and appoynted in [Page 112] the Church, for such or so good purposes, wée wyll not gaynsaye or refuse them: prouided that they haue respecte to that which is necessary to edification.

32 The thirde degree of ecclesiasticall offyces whiche is the Iurisdiction and offyce of the elders.

THe thyrde estate of ecclesiasticall offices lieth in the spiritual iuris­diction, ye which was committed to those, who were called in the wryt­tinges of the Apostles & auncient Doc­tours both counsels, and canons, party­cullarly presbiter, that is to say, Senior or Elder, which also somtimes be called gouernours by saint Paule 1. Cor. 12. Roma. 12., and were chosen not onelye by the clargye, but by all the body of the Churche, as it appea­reth euidently by the complaynt whiche saint Ambrose S. Am­bro [...]e in the fyrst Epist. 5. c. to Ti­mothe. 5. Epistle. 2 booke. epistle, item 10. 14. 15. & other follo­wing the. 3. booke. made, that euen in his tyme certayne persons tooke vpon themselues this offyce. And by that which S. Cyprian c hath wrytten, wherein it is easye to gather, that the Byshoppe pro­seded and was chiefe in this companye, [Page] not for to rule and raygne ouer them, but to doo nothyng without the aduyse of the Church. Now this iurisdiction ly­eth not in worldlie & temporal thinges, but altogether in those thinges whiche concerneth the conscience. So that it is fully distinde from the offyce of a cyuill magistrate, according as the lord Christ not only said to his Apostles, but practi­sed Luke. 12. Iohn. 18. Acts. 6., and S. Paule after him 1. Cor. 10.. True it is that in the tyme when there were no magistrates, which made profession or vowed openly to be Christians, s. Paule would that for to eschew slaunders and offences, the faythfull should decyde and ende all controuersies among themsel­ues when neede required, but this was but for a certaine tyme. And surely asf▪ 1. Cor. 6. I thinke such persons were but as arbi­trers, chosen by the parties, or at the least was an offyce distincte from those which we spake of. Also it is certayne that euen vnder Christian Emperours the good Byshoppes haue beene marue­louslie letted and troubled, about the en­ding [Page 113] of controuersies, but it was more for to appoynt and agree the partyes by amiable and friendlye abytrement, then to meddell the spyrituall Iurisdiction with the temporall. And Saint Augu­stine sheweth plainely in many places, how it gréeued him for that he was con­strayned to employe, and bestowe so much tyme for the importunitie of the people. All Byshoppes haue not so done, but rather haue desyred nothing more, then to serue theyr ambition vn­der the shadowe of holynes, whereof it came to passe that the Emperours haue graunted to them more in this case then was needefull or appertayned to them, or the profyte of the Churche re­quired.

33 To what purpose or ende serueth the ecclesiasticall iurisdiction and which be the partes therof.

[Page]THe cause and purpose of the ecclesi­asticall, iurisdiction tendeth to one ende, that is to saye, that all the body of the Church in generall, and euery mem­ber of the same in particular, bee p [...]esor­ [...]ed and entertained in doctrine and wel doing according to the wyll and word of God. Now the continuance hereof con­sisteth in good lawes, and in the good ob­seruation of the same. And that ye lawes eyther be made, touching the doctrine of saluation generally, that is to wéete, concerning their duetie which they owe to God and their neyghbours, or concer­ning the regiment or manner of doing, which euerye one ought to kéepe in his charge or office. It followeth then that this iurisoiction ought to be deuided into two principall partes. The first is con­cerning the authoritie to ordayne & ap­point those thinges whiche concerne as well doctrine and manners, as the regi­ment which euery one ought to kéepe in his degrée. The second in the punishing of those which offend, in the obseruation [Page 114] of any of these two things, But concer­ning the first parte, which lyeth in the power to decrée or ordayne, we haue al­readye declared here aboue, that God hath receyued to him selfe, fully and en­tirelye to preseribe lawes pertayning to the conscience, for vs to walke in them vprightly before God and man. Wher­fore there resteth no more but the other part, which concerneth the discipline and regimēt which is required, that all thin­ges be done by good order, as we haue treated amply in speaking of the autho­rity of the body of the Church.

34 VVhat is the office of the El­ders in the Church.

IT is the office of the Elders prin­cipally to watche, that the Church whiche is committed to them, be­gouerned by good order, according to the rule of the Gospel, and that the eccle­siasticall lawes and ordinaunces, eyther vniuersall or particular, be mayntained and executed dilygentlye, accordinge to [Page] their charge. And if there shall happen any new inconuenience, their duty is to prouide therefore by newe ordinaunces & iniunctions conformable to the Chri­stian religion & charitie: Without bur­dening of mens conscience, neyther to charge the Churche with a multitude of lawes, nor brynging in superstition ac­cording to that which hath beene sayde herebefore, where it speaketh of coūsels, eyther to be done by thēselues, or to take the aduise and counsel of other churches, and the sayd lawes and ordinances to be incontinent allowed & auctorised by the magistrate, if so be that he be a Christiā. And for this cause in all the prymatiue Churche they haue beene accustomed to holde prouinciall synodes twise a yeare. It is their office lykewise when any pe­ryl or daūger doth happen among them, to appoynt prayers & fasting extraordi­narilye, & to practise & vse them in theyr churches, when any such chaūces do hap­pen with the consent of ye Christian ma­gistrate if there be any: so that the godly [Page 115] orders of the church may be maintained wt discipline. And aboue al things let the word of god be diligētly & sincerely preached, wt the sacraments truly ministred, ye ecclesiastical goods wel gouerned, & al­things wel ordred. Their duty is also to elect men méete for the same: I say elect, for it cānot 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 [Page] 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 Actes. 14.. 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 Acts. 1.. 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 Reade the actes of the counsell hol­den at rome in the tyme of Pope Hilarie., as we see by the ex­ample of S. Augustin Epist. 110., and of Anasta­sius Theodo­rete in the ecclesiasti­call history. 4. lib. c. 20.. Moreouer the ecclesiasticall ru­lers ought to take order, to preuent all things which may be a let or hyndrance [Page 116] 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 Leo epistle 60. and. 52. Nulla ra­tio.. Also good he [...]de must be takē, that this approbation and election of a multitude, bee done with­out confusion. As it was ordayned and decreed in the counsel of Laodicia Canon. 13. of the coun­sell of Lao­dicia.. The same order we see was kept in the electi­on of saint Mathias Acts. 1., & of the deacons, Actes. 6. 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 S. Cypriā Reade Cy­prian. 4. E­pistle, fyrst booke, and. [...] Epistle. [...]. booke. 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 [Page] of that name in his Epistles, hath ex­pressed the same in a dosen places, at the least Epistle. 87. and others often.. S. Gregorie in his Epistles wri­teth the lyke 1. Booke. 5. Epistle, and 2. booke. 9. Epistle.. And also let them consy­der the maner of electing the Pope him self, which Nicolas the secōd Dist. 28. c In nomi­ne. ordayned about a fiue. C. yeares paste, & they shall find that the consēt 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 Acts. 1. 1. Timo. 3. Titus. 1. 1. Peter. 5.. 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.

[Page 117]COncerning the manner to elect, wée find that fasting & prayers were the beginning of the electiōs, the which don Actes. 13. and. 14. 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 1. Timo. 3. Titus. 1..

38 Of confyrmation and consecration of the persons elected.

COncerning the confyrmation & con­secratiō 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 Actes. 6. 1. Timo. [...]. and. 5.. 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 Math. 19. 1. Cor. 7., and also fasting pertayneth to thē 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 1. Cor. 7. Roma. 14.: 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 ex [...]yse them selues, they do far excell these aforesayd according as is commaunded or forbyd­den in the two tables of the. [...]. commaū ­dementes 1. Timo. 4. ▪ 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 seat [Page 118] 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 concupiscēce is so mortified, that they haue no néede of y remedy of mariage 1. Cori. 7. 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 1. Cori. 7 Math. 12. Thirdly to abstaine frō 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 1. Cori. 7. and vnto the ende of the chapter.

Concerning mariage, first we say that it is ordained of God Genes. 2 Math. 19 Ephes. [...], & honorable in al estates as the holy scripture Hebre. 1 [...] teacheth, so that who so euer hath not the gyfte of continency, that is to say, who y féeleth [Page] in him selfe suche a naturall desyre, that he maye bee drawen to euyll thoughtes, is oblyged and bound to mary 1. Cori. 7.

Secondlye, we admonishe the maryed persons, bothe men and women to take heede, for there is a kinde of whordom in mariage, that is when they ouer flow or excéede in abusing the gyft of God, which of it selfe is pure & holy. And also each of thē are bound to lyue & kéepe themselues in all chastitie and coniugall honestie 1. Thes. 4. 1. Peter. 5. Thyrdly, we kéepe the distinction of ma­riages & degrées of kinreds according to the ordinaunce & worde of God And con­trary to that we thinke there is no wys­dom of man ought to preuayle Leuit. 18. 1. Cor. 5. Neuer­theles, for Cosins garmaines which is a degrée not forbidden of God, we exhort & admonishe all men to take heede and be­ware, not what maye be done, but what is expedient to edifye, according to the doctrine of S. Paule 1. Cori. 6.

Fourthly for y reasōs abouesayd, we cal wt s. Paul [...]. Timo. 4. in the for bidding of mariage and by consequent the vow of perpetuall [Page 119] virginity, a diuilish doctrine & diabolical. Forasmuch as it is inuented flat against y word of god 1. Cori. 7. 9 1. Timo. 3 Hebre. 13. 41 ber. 2. Historia tripertit. [...] 14. canon. 5. of the Ca­nons Apo­stolyke, Ca­non. 10. of the counsell of Ancite. Looke dist. 26. where is recyted the wordes of Innocent. the fyrst, and Augustine in disti. 27. canon. 13. of the coun­sell of Con­stantinople which was called the 6. vniuersall counsell. And also y fruits therof declareth very euidently wt what spirite it was brought into the world, & how al the earth is by that meanes defiled & al­most chaūged into a Sodom & Gomor. By y same reason also we condēne & pu­nish all whordome wtout exception, & we think y it is in no wise tollerable in chri­stēdom to tolerate & suffer brodels or opē whorehouses. Yet neuertheles we see y y great faire or market of ba [...]dry is kept most nerest to y se which they cal (falsly) the catholike & apostolike church, and by those which wold be seen to be the protectors of virginity. As concerning fasting first we cōmend it in al sobrietie, not for certain daies, but for al y life of a christi­an. Secōdly, we call not fasting to fyl vs at once for two daies, nor for to eate fish in stead of fleshe or such lyke mysteries. But to restrayne our dyete & fare, more then it hath bene accustomed, and to vse a more strayte temperaunce in féedyng [Page] then was ordinarye vsed before. Third­lye wée allowe not fasting symplye as a woorke that maketh vs acceptable or pleasing to God of it selfe, but because it serueth vs to thrée good endes, the first to presse down our flesh, abating y strēgth thereof 1. Timo. 4, touching many violent and euil affections Luke. 2 1. Cori.: the second, the earnest­lier to make and dispose our praiers and spiritual thankes geuing to God Actes. 13. 1. Cor. 7.. The thyrde, to bee an exteriour testimony of our in warde humilitie before God, and before men as is expedient Iudges. 20. 1. Samu. 1 Ionas. 3. Fourthly, wée make no lawes for certayne fasting dayes & tymes, knowing that this were euen to brynge in agayne the Iewishe lawe Looke the hystorie ec­clesiasticall 5. booke. [...], but for particular fastyng, it suf­ficeth vs to exhort all persons to faste in sobrietie, and do their duties: and as for such causes as concerne ye whole church, we remyt it to the discretion of the Go­uernours of the Church, for to ordayne and appoynt fastinges according as the case and tyme requyreth Ioel. 3. and. 3. [...].. Concerning the dystinction or dyfference of dayes, [Page 120] we saye that it is a beastly superstition, to estéeme one day more holy then ano­ther, or to thinke that abstayning from worke were a thing of it selfe that plea­seth God Colos. 2.. Notwithstanding among the seuen dayes wée obserue and keepe one, accordyng to the commaundement of God Exod. 20., for to bestowe it to heare the worde of God in the Congregation, and principallye to dedycate and geue our selues to learne and vnderstande our duties towardes God, and towards our neighbours. Thus we spende the Son­daye. And concerning other Festiuall daies, we haue put away as many as is possyble for vs: knowing the abuse that hath come thereby, and the lyttle neede that Christendome hath of them. Yet neuertheles, because there bee certayne dayes dedycated to the misteries of our redemption, we vse the Christian liber­tye, and haue respecte to that which ey­ther may hurt, or serue to the edification of the Churche, according to the circum­staunce of tyme, place, and persons.

[Page]As concerning the distinction or diffe­rence of meates, we desire all tēperance to be had, as hath bene sayde, & then eate and drink with geuing thanks for those things which God geueth, without scru­plos [...]ty of conscience 1. Cori. 10., knowing that the kingdome of God lyeth neither in meate nor drink Roma. 16. 1. Cor. 8. Colos. 3., and al things be pure to him that vseth them purely Roma. 14. Titus. 1 Marke. 7., and without offence Roma. 1. 1. Corin. 8., as S. Paul bath plainly sayd in many places. And with him we call the forbidding to eate certain meates in cer­taine tymes, a diuellyshe doctrine▪ 1. Tim. 4. and vaine superstition Colos. 2..

40 Of the secōd part of the ecclasiasticall iurisdiction, concerning correction.

THe seconde parte of the offyce of the ecclesiasticall Senators, is to re­proue those which breede trouble in y church, wherin it is to be noted: Fyrst, the maner to punishe which the Churche vseth, is contrary to the ciuyll punish­ments. For the Church vseth no prison­mentes, nor amerciamentes with mo­ney, nor corporal paines, but onely with [Page 121] the pure word of God, as it shalbe sayde hereafter Luke. 22 Iohn. 18. 2. Cor. 10.. And if the apostles did at any time procéede with corporall paines Acts. 5, it was by an extraordinary power because that at y tyme, there was no Christian magistrate. Secondly, all the ecclesia­stical causes maye bée deuided into thrée kindes, the one concerning the doctrine: The other concernynge the manners of Christians, the thyrde touchinge the or­der which al men ought to kéepe in their estate, accordinge to the ecclesiasticall lawe. Concerning the doctrine, they maye fayle and erre by Ignorance, or by malyce, or by thē both. Also malyce brin­geth foorth his fruytes accordinge to his quantitie, and according to that artycle of faith which it enuyeth against. In all such cases, first there must be vsed y most easiest meanes. As in teaching the igno­raunt, and reprouing the faulte of those whiche offende by malyce or purpose, accordynge to the quallytie and great­nesse of theyr offence, and so to beare with them, if it bee possible to wynne [Page] them by admonitions, both particularly and publikely, & also to call them before the ecclesiasticall senators, if it be neede­full. Not to confound them but to bring thē againe into ye right way, if it be pos­sible Roma, 14. and. 15. Ephes. 4. 1. Timo. 2.. If al this wil not serue, then they must procede to the lastremedy which is against the stubborn and incorrigible, of the which we shall speake hereafter.

Concerning behauour & maners there ought to be a difference betwene the of­fences commytted against a particular person, and publike offences, & betweene the offences which be publikely commit­ted. And also he which enforceth himself to doo euyll, who deserueth to be other­wise dealt with all then he which is fal­len by humane infirmitie.

Concerning particular faults, or wher the offence is not manifest, our Sauior Christe hath set an order which ought to be kept in all degrées Math. 18.. Concerning publike offences, S. Paul wylleth that they should be reproued publikely 1. Timo. 5. for to re­dresse the slaunder, and also practysed it [Page 122] him selfe in reprouing S. Peter Galath. 2.. If the most easiest meanes can profite, it suffi­ceth: if not they must procéede frō degrée to degrée, vntyl they come to the last re­medy Math. 18. 1. Cori. 5. 1. Tim. 6. 1. Timo. 4. Titus. 3. 2. Iohn. 2. 1. The [...]. 3. wt such discretion that principal­ly the honour of God may be kept, & that all maye be done to the edification of the body of the Churche Colos. 5. 1. Cor. 2.. As for offences which concerne the ecclesiasticall order, there be aūcient canons ordayned, from degrée to degrée, yet neuertheles the ry­gour ought to bee moderated, and out of them to chose those which bee most con­nenient for to edifie.

41 vvhat excommunication is, & what the right vse thereof is.

THe ecclesiasticall corrections hath to degrées, the firste is admonition. Sometime easye and sometime sharpe, according as the offēce of the case requy­reth. The second and last degrée is that we call excommunication, wherin must be noted the poynt folowing.

First what is excommunication? We cal excōmunication 1. Cor. 9. a sentence wherby [Page] the ecclesiasticall Seniors after lawfull knowledge of the cause, dooth declare in the name and authoritie of God and his holy word, that such or such, one or many be iustlye excluded and seperated from ye company or communion of the Saynts that is to say ye Church of God, & by con­sequent delyuered to sathan, for asmuch as without the Church there is no salua­tion: yet not to continue for euer, but so long as they continue vnreformed, and vntil that they haue satisfied for the slan­der or offence geuen.

Secondly, it must be vnderstande that such a power is not groūded vpon man, for man hath no manner of power ouer the soule, but by the authoritye of God, who vseth them in the Churche as or­ganes and instrumentes by whome hee speaketh, & therefore it is not to be doub­ted, but such sentences be ratified and confyrmed in heauen. For as muche as Iesus Christ hath so sayde and promised to all his church in the person of hys xii. Apostles, vnder the name of keies of the [Page 123] kingdome of heauen Math. 18. and to bynde and vnbinde, as also S. Paule practised the lyke with the Churche of Corinthe and others 1. Cori. 5. 1. Timo. 1. Yet neuertheles, the Churche ought after lawful satisfactiō, to receyue him again which hath bene cast out, that is to saye, if afterward be shall satisfy to the Church, & make amends for the pub­lyke offence, according to the ordinaunce of the Church & sufficient proofes had of true amendment, as farre foorth as man may iudge. And there is no doubte but such absolutary sentence is ratifyed and confirmed in heauen 2. Cor. 2. Ciprian, 1. booke. 2. E­pistle, and 1. booke. 14. Epistle &. 16.

Thirdly it is to be noted diligently that such authoritie neuer pertayneth to one man alone (except God worketh at any tyme extraordinarilye) but to the whole ecclesiasticall senate Math. 18. 1. Cori. 5..

Fourthly, this is not geuen to al those whiche call them selues of the Churche, but to the true ecclesiastical senate law­fullye and cannonicallye elected, as wee haue sayde for to gouerne the affayres of the Church.

[Page]The fift poynt is, y the very true eccle­siasticall senate, cannot, nor may not vse it at their wyls, as we see al men be sub­iect to many infirmities. But this pow­er is lymitted & appointed by the worde of God. And for this cause Iesus Christ and his Apostles despised the excommu­nications of the Scrybes & Pharisees Iohn. 16. and. 10. And according to ye same, Irene a most auncient Bishop of Lyons, reproued ve­rye sharplye the temerious excommuni­cation which Victor Bishoppe of Rome made, about the yeere of God, a hundred nynetie and eight, which declareth very well what was the primatiue or first be gynninge of the Byshoppes of Rome, where as then they walked in vpryght conscience. And there were other Bys­shops y vnderstoode their office: and one of the causes that the prouincial and na­tionall counsels were ordained and hol­den for, was to heare and decide the causes of those whiche complayned of theyr pastors Canon. 5. c first counsell of Nice.. Also it appeareth sufficiently thorowout the whole ecclesiasticall hy­storye, [Page 124] howe the Byshoppes in these cases ought to helpe one another to edy­fye without ambition. Beside this the Metropolitans ought to be content thē ­seues with their lymites, and ought to doo nothyng without the deuise of theyr brethrē in their Iurisdiction Canon. 116. of the fyrst Counsell of Nice, and. 9 Counsell of Antioche.. But am­bition hath so wrought, that of longe tyme the Bishops of the principall tow­nes, (and aboue all hée of Rome) hath drawn all to themselues: witnesseth the falsehood of Boniface whiche was disco­uered and reuealed at the Counsell ofThis coun­sel was hol­den at Car­thage, about the yeere. 422 Carthage, where as was S. Augustine, where it was ordayned that those of the Clergie of Affrica, which appealed ouer the sea to Rome, should be deposed from theyr office.

For the sixt poynt it is to bee noted to what end excommunication was orday­ned of God. First that the church of God shoulde he as pure as might be possyble, and that there myght be no occasion to think, that it should be a refuge or den of the wicked 1. Cor. 5. Secondly for feare that the [Page] infected shoulde not defyle those whiche were whole. 1. Cori. 5. Thirdly if it were possible y the synner might bée brought home tol 1. Cor. 5. 2. Thes. [...]. 2. Timo. 1. the flocke againe. It followeth then that this punishment must be applyed and v­sed for to edifie, as may be expedient, and that there be good héede taken, least they confounde the sinner by too much heauy­nes and sorowr, when he geueth a sgyne of repentaunce, but ther to mitigate the punishment when néede shall require▪

42 Of the ciuill and Christiā magistrate and to what ende his office tendeth.

IT resteth nowe to speake of Magi­strates, which bee in their estate the pryncipall members of the Churche ordained of God, yea namely aboue al o­thers in their estate Roma, 15.. To these appertayneth the doing & execution of ciuyll and temporall affayres, so as their subiectes maye lyue in peace. By reason whereof the taxes, and subsidies, are due vnto them Math. 22 Roma. 13., and to them appertayneth to vse [Page 125] the swoord which God hath geuen thē Roma. 13., for the preseruation aswell of the coun­treyes which be committed to them, as also for the defence and mayntenaunce of good lawes, and punishment of the euyll and wicked doers. Secondlye, the duetye and offyce of the magistrates is not to regarde simplye the peace and concorde of subiectes, but principallye for thys ende, that the peace and con­corde maye tende to the honour and glo­rie of God, that all men maye lyue not onelye in a certayne ciuyll honestye, but also with pyetie and true worshyppe of God▪ as wytnesseth Saynte Paule 1. Timo. 2.. For thys cause especiallye it appertay­neth to the Magistrate, that the Lawes whiche hée vseth and executeth maye bée conformable to the wyll of God: and pryncipallye to geue order that the re­lygyon bee perfecte and holye, and that all the Churche bee ordered accordynge to the woorde of God, forbyddyng and punyshynge, as the case requyreth, [Page] All those which trouble the Churche or concerning the discipline thereof. Also Dauid discribed the estate of a faithfull Prince Psal. 108 and many o­ther textes., as himselfe hath vsed, with all those which haue wyllinglye done their duetie, as Salomon, Ezechias, Iosias & other faithful Kinges and Emperours.

33 Howe far they are bounde to obey the magistrate.

AS there is no faythfull man ex­empt from the obedience whiche be oweth to Iesus Christe, reig­ning in his Church, be it king, prince or subiect, so ther is none from the greatest to the least which oweth not voluntarie obedyence to his Magistrate, as orday­ned of God Roma. 13 Titus. 2. 1. Peter. 2▪. Yea, although the Magi­strate were a tirant, except in one point onelye, that is to saye, if he commaunde to doo things which were against Gods woorde. For in this case as the Apostles said, we must rather obey God then mā, for otherwise we extol mē aboue God Acts. 4. [Page 126] It is not then rebellion to disobey Prin­ces, when they woulde cause vs to doo that which God forbyddeth, or to defend [...] or forbyd that which God commaūdeth. But in this poynt [...] there must bee suche a meane kepte, that they doo not passe or excéede their vocation. For the Apostles obeyed not to those which for bad and de­fended them to preach Iesus Christe, as also they tooke to them no weapon or ar­mour, which appertayned not to them. Also we must note, that there is diffe­rence betweene doing wrong to another and to suffer wrong done to vs. Nowe for the firste, it is forbydden vs▪ neuer to doo wrong: But especially commaun­ded vs to suffer the iniuryes done to vs for the honour of GOD 1. Peter. 2., as much as maye or can bee done wythout preiu­dice, or against our vocation, as we reade that Iesus Christe although hee were free, neuerthelesse payed trybute wyllynglye Math. 17. It is then a manyfest and false slaunder to saye, that the doc­trine which we teach and vse bringeth [Page] men to bee sedicious, and disobedient to kinges and superious. But cleane con­trarie, the Gospell establisheth their po­wer. But this is impudently done of those which haue notoriously exempted themselues from the subiection of Prin­ces, & which do vnderstand no otherwise by the lyberties of the Church, then that which they haue vsurped vpon Princes, against all right both diuine & humaine: and yet haue no shame to burdē vs with that wherin they them selues be notory­ [...]slie culpable and offenders.

Of the last Iudge­ment. The. vi. poynt.

1. VVhat it is that we do beleeue and hope of the last iudgement.

FInally, we beléeue according to the worde of God, that in the tyme or­dayned of God Actes. 3. [...]. Peter. 3, the which tyme the [Page 127] verie Angels know not Math. 24. and. 25. 1. Thes. 5. ▪ Iesus Christe seeing the number of his elected accom­plished Apo [...]a. 6. 1. Peter. 3. and fulfylled, shall come from heauen corporallie, with his diuine ma­iestie Actes. 1. Math. 24., this olde worlde beeing consu­med by fire 1. Peter. 3.. And then shall appeare before him all mankynde whiche were from the begynning of the worlde Math. 25. 1 Peter. 4. 2. T [...]mo. 4., and all those whiche were deade before, shall bee vnyted, and ioygned with the same body, from whiche the soule was sepera­ted: and those which shall be lyuing at the howre of his comming▪ shalbe chaun­ged in one momente: chaunged, saye, concerninge the corruptible quallitie of their bodyes 1. Cor. 55., and then the Lorde shall Iudge the one and the other, accordinge to hys woorde Math. 25.: and those whiche be­lieued (as shall appeare by the fruites of theyr faith) Math 25., shall hee made parta­kers of the kingdome of GOD Math. 25., not onelye in theyr soule, (the whiche e­uen before, and after the fyrste death, hath beene in the Ioye of hys Lorde GOD) Luke. 23.: but also in theyr bodyes Iohn. 14., [Page] the whiche shall bee vncloathed from all imperfections and infyrmities, and a­gayne cloathed with incorruption and glorious immortalytie 1. Cor. 2.: For to behold that which neuer eye coulde sée, nor hart coulde thinke 1. Cor. 12., and in briefe to receyue fullye the fruite of theyr fayth and hope, by the onelye goodnesse of God in Iesus Christe 2. Cor. 5.: And on the contrary, the wic­ked, condempned and vanquished by the testimony of their owne conscience Roma. 2.. shal be made immortall, eternal­lye to suffer the payne pre­pared for the Diuell and hys An­gels Math. 25..

A briefe comparison betwene the doctrine of the Papistes, and this of the holy catholike Church. The. vii. poynt.

1 The Papistes worshippeth a false God, which is neyther righteous nor mercifull.

WHo so euer knoweth what the Popyshe Relygion is, and consydereth well this here aboue wrytten, shall easelye knowe whether it be with good right and iust occasion that we be separated from them, and ioyned vs to this Churche of God according to his woorde.

And moreouer they shall fynde those men to abuse them selues verye muche, which thinke that our dyfference onelye lyeth in certayne lyght abuses concer­ning [Page] the maners of lyfe. But so it is that the principall dyfference is concernynge the substaunce of the doctryne wherein consysteth our saluation, the which I wyl sh [...]we plainly by the way. Although the matter requyreth well a Treatyse wholy by it selfe▪ for to be dylated as it requireth▪ I saye then that the blacke is not more contrarye to the whyte▪ then the Relygion of the Papistes is to this Religion of the Churche of God. And to declare the same, I wyll not staye nor grounde mee vppon the fylthie stynking lyfe of those of their owne Church, from the least to the greatest: But I wyll come directlie to their doctrine. And when there shall bee none other thinge to declare and shewe that theyr Relygi­on is proceeded from the Prince of dark­nesse, but this one that they wyll not ha [...]e the woorde of God to bee vsed and vnderstande of all people, and also that they Iuggell foorthe all their mysteries in an vnknowen tongue, to the moste [Page 129] parte of the people, yea to themselues, namelye, that vttereth them. This shoulde bee a suffycyente testymonye of my sayinge to all menne of an vpryght iudgement: but we wyll go further with them.

Fyrste concerning GOD, I saye▪ that where as they doo set foorth the me­ryts of any creature to pacifie his wrath, they spoyle and robbe him of his perfyte righteousnesse, the which by this mea­nes can not bée perfyte, if hee take for payment eyther all or part of that which maye procéede from a sinner. Although I denye not but the good lyfe of a fayth­full person is acceptable to God, but not to obtaine saluation and eternall lyfe by this tytle.

Item, they robbe and spoyle hym in so dooynge of hys perfyte mercie. For consider: if we can satisfie to GOD in any part or péece, it followeth that he doeth not quitte, or forgeue vs all, but the rest which remayned. Wherefore I [Page] conclude, that in steade of the true God, who is perfitely ryghteous and perfitely mercifull in Iesus Christe, onely as wée haue declared, they worshippe a dreame and fantasie of their own bead, to whom they haue geuen the name and tytle of God.

2 If the doctrine of the Papistes bee true, it foloweth that Iesus Christe is not verie man.

ITem, concernyng Iesus Christe, by whome only we haue saluation whether wee consider his person, or that we regard his office of mediator: I saye that in steade of the true Iesus 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 [Page 130] 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, ye 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 Hebre. 10., & in the intercession towarde God his Father, the which continueth to this daye, and shall do Hebre. 7. 1. Timo. 2.. 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 [Page] 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 [Page 131] 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?

[Page]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 aboly [...]heth the true intercession of Iesus Christ.

ANd concerning the other poynt of this priesthood of Iesus Christe, y is to say the intercession towards God his Father, although y papistes put Iesus Christ alwayes before as y prin­cipall, and without whome they can no thing do (as they saye▪) 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 [...]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 [Page 132] sonne of God Iohn. 14.. 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 yt 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, commaūd 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, ye 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 [Page] 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 ye wyll of God, what man is there, of an vp­right iudgement, whiche they can make beléeue ye 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 Iohn. 15. Actes. 15. 1. Cori. 7 Galath. 1. Collos. 2.. And if the Scriptures be suffy­cient, from whence commeth this in­fynite number of humayne tradycions [Page 135] and commaundementes, imposed to the poore consciences, as necessarye to saluation, not onelye aboue, but con­trarye to the Scriptures? For concer­nynge the au [...]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▪ 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 1. Ti [...]. 4.? 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▪ [Page] and was concluded that none should ap­peale from Affrica to Rome, frō whence then commeth the authority of the Pope as head of the vniuersall Church?

Finally, if the counsels be set and sta­blyshed by the holy Ghoste, from whence commeth it then, that there be none y 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 heauē & 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 [Page 137] presence? considering principallye that it is directly against the word of God, a­gaynste the Metropolytans iurisdiction, ordayned by the first counsell of Nicene,Looke the Epi. of S. Gregorie 32. 34. 36. 38. 39. The 4. booke and the. 24. 28. 29. 30. The 6▪ booke. 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▪ 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 H [...]erusalem Acts. 8. &. 1 [...] by the Churche? refuseth he to render accompt of his office? and what dyd he teache to others? I (sayth he? beséech the Priests 1. Peter. 5. (that is to saye, those which haue office in the Church) I which also am a Priest with them, & a witnes of the afflyctions [Page] 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 ye be examples of the flocke: & when the principal pastor shall appeare, you shall receyue a crown of incorruptible glory. Behold y proper words of s. Peter which are far of from appropriating to himselfe y segniory or lordship of Italy, & superintendēt 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 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.

[Page 138]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 [...]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▪ 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 mā, to receyue the fyrst grace, and that God maye be prouoked by our merites, for to geue vs the seconde grace.

[Page]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 [...]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 [Page 139] for to haue saluation in hym, that is to we [...]e fayth, which is an assuraunce that all Christiās 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 [Page] [...] [Page 139] [...] [Page] 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 cōsider the grea­test parte of them cannot scarcely reade it truly. And of those which cā 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. Notwith­stāding according to their own doctrine al this is not without faith, although he [Page 140] knowe not what he beleeueth, and what may happē of this. Certainly y which Iesus Christ said, if the blind lead the blind both falleth into ye pyt. Here ye may sée ye heauē, whether this which they cal faith may bring vs vnto. But ther is yet more for namely they say & maintain (so sham­les are they) y to be assured of electiō & saluatiō in Iesus christ, & to pray wt al trust & assurance, as saith s. Iames is a presūption: but to trust in good workes as they cal thē, & to stay & wait vpon whatsoeuer they teach of their own brain, this is no presūption after their doctrin, but a true & catholike deuotion. Behold the 2. point of theyr fayth, y is to wete, to beleue al y which séemeth good to them, & not so har­dy to enquire whether y be according to ye scripture or no. Now y reason why, for sooth, because whosoeuer hath a Myter & a crosse, can neuer erre in the fayth. And aboue all the Pope, yea although he led into hel soules by cartloads (as themsel­ues are not ashamed to declare by wry­ting to theyr Cannons) reuersyng and [Page] ouerthrowing the worde of God and all the auncient counselles? But who shall beleeue them, but he that wyll be decey­ued willingly? Looke what was prophe­sied by the Apostles of them, and ye shall see it as cleare as the Sunne in a fayre day come to passe.

9 They know not in the papistry the exercise of the lawe of God, or the gospell.

WE haue declared that the lawe of God is the onelye perfyte rule of iustyce before hym, and that it pertay­neth to one onely God, to bynde the con­sciences. But these here on the contrarie ceasse not to heape lawes vppon lawes, not onelye aboue, but also againste the lawe of God, whiche they make voyde by their owne ordinaunces. We haue also declared by the manifest Scripture, that the yoake of the ceremoniall lawe, is put awaye by the comming of Iesus Christe, in whome lyeth the fulfilling of all that was fygured by the ceremonies of the lawe. But these felowes haue on [Page 141] the contrary, so abolyshed the Ceremo­nies of the lawe, that they haue made a C. for one, yea of their owne fantasye, notwithstanding that the Apostles, yea, namely those of whome they vaunt and boast to haue their auctority, haue clear­lye determined the contrarye. Acts. 15. 1. Cor. 7. Collos. 2. Timo. 4. Timo. 3. Item, where as the lawe is not geuen vs for to séeke our saluation therein, but for to declare to vs our condempnation, and that wée shoulde séeke health and lyfe in Iesus Christe onelye (besyde other exer­cises of the whiche wée haue spoken in other places) these cleane contrarye doo not onely seeke their saluation (whi­che is as muche as if they soughte theyr lyfe in the death) but muche worse, as if the commaundementes of God dyd not condempne vs inough, they haue ioyned & put to them, and doo ioyne dayly newe lynkes and snares, to strayne the poore conscience. Yet notwithstanding haue no shame to saye, that those which holde them to the pure woorde of God and hys doctrine, séeke a carnal libertie, but God [Page] [...] [Page 141] [...] [Page] and his angels be wytnes whether they séeke it or we. If y abuse be great in the vse of the lawe in vs, yet is it worse on ye other part in ye ignorance & malice of the word of God, which we call gospell, that is to say good newes, for asmuch as it set teth forth & declareth to all beléeuers, a righteousnes fréely in the blood of Iesus Christ, which only delyuereth vs from ye curse & malediction, which the lawe pro­nounceth vs culpable. But these people be very diligent to syng it by peeces, and chop it in a language which they vnder­stande not, & to sense him y pronounceth it, and to hang it about their necks after the manner of Sorcerers: but to preach it, or make it to be vnderstande diligent­lye and purelye., this shoulde be founde verye straunge. Excepte some one certayne daye in the yeare, that one doo preache that séemeth good to him selfe, to kéepe an order in theyr couent. More­ouer they thynke, that the Gospell is no other thing, but an other lawe more perfecte than the olde lawe, and so they [Page 142] abolyshe entierly the vse of the Gospell, sending vs to our owne workes.

10 They know not what good workes are in the papistrie.

THe errour is not lesse in this which concerneth the fruites of faith, than in that whiche toucheth the faythe it self. For it apeareth by that which we haue declared héere before in the articles 14. 15. 16. 17. 18. and. 19. of the fowrth poynt that we entend nothing lesse than to re­proue good workes, when on the con­trarie, we maintaine that regeneration from whence good works doth procéede, is inseparable conioygned with fayth in such sort, that he is a lyar which saith he beléeueth in God, and notwithstanding, studyeth not to lyue after ye rule of God. But these persons contrariwise, neither know from whence springeth good wor­kes whiche he acceptable to God, nor what they be, nor to what purpose they do serue. And notwithstāding, they wyll say (to them that lyst to heare them) that they be the aduocates of good workes.

[Page]But we beleeue that whosoeuer wyll looke narrowlye to their doctrine, or to their lyfe, or to bothe, wyll confesse that it beseemeth them as well to speake of good workes, as for common harlottes, to dispute of the nature and excellencie of chastitie.

But principallye howe haue they tur­ned into an execrable blasphemye, the most excellent worke, y is to say praier? For ouer and beside the abolishing of the passion of Iesus Christ they vse to ioyne and accompanye it with the merytes of whome they lyst, and sowe together the textes of the Scripture at their pleasure without any reason: hyerynge other toBy [...]ades they count their praiers to God, and at length bring God theyr det. pray for them, babling in an vnknowen language (to the most part of them whi­che do pray) as the popingaies speake in a cage: and would paye God by co [...]nt or by tale. Yea they wyll aduaunce and set foorth all this for satisfaction and paimēt for sinnes, as well of the lyuing as of the dead.

What is all this any other thing [Page 143] than to mocke God openly, what so euer good intent or custome they can alleage?

11 In the papistry they know not what is a Sacrament, nor what is the vse therof.

A Monge al the horrible corruptions which are seene in the papistry, this of the Sacraments is maruellous, as I hope that those wyll confesse which haue wel considered that which we haue summarily sayd here before. Now for to declare here all the abuses, it shoulde be a matter to long, for the which me thin­keth it sufficient to touche the principall poyntes.

Fyrst these great Theologians know not well what a Sacrament is, nor to what ende God hath ordained the sacra­mentes, for all his Churche. Neyther be contented to haue polluted the holy bap­tisme, and abolished the holy Commu­nion of our Lord, as we shall say hereaf­ter, but also of a symple Ceremonye of the laying on▪ of handes, they haue made fowre Sacraments: that is to saye, con­firmation, [Page] 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 [Page 144] 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 ye 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 ye 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. Math. 5. Mark. 1 Luke. 3 Acts. 13. But these not content with the ordinances of God, vnder this shadow that opē and publyke [Page] 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 ye 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 [Page 145] 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 [Page] 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 Leuit. 15 Exod. 10 Nehe. 10.

The seconde, is of euery one partycu­larly, opening his harte ordinarilye be­fore God, to aske pardon of him, after the example of the Publican Iohn. 13 Daniel. 9 1. Iohn. 1 Math. 18 Luke. 17.

[Page 146]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 Psalm. 51 Math. 3 Luke. 23 1. Corin. 15 1. Timo. 1.

The fowrth is particularlye Iames. 5., 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 [Page] 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 Math. 4. and. 6., or to the whole Church: which is a [...] 2. Cori. 2 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 C. omnis vtriusque sexus de sūma tri­nitate in antiq.. [Page 147] 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. But afterwarde this cu­stom was abolyshed in Constantinople, by Nectarius, predecessour to S. Iohn Chrisostome, who afterwarde speciallye condempned thys auricular Confestion. And yet there was in that tyme no such seruitude or bondage ioyned to it, nor was neuer vsed or done by Nectarius, nor yet Chrisostom had not approued it, as to haue bene ordained of God, eyther necessary, or profitable to the Church Nicephore in the histo­ry ecclesia­stycall. 112. booke. 28. c. Chrisost. on the Psalme 50. homil. 2 I tē sermon of penance & confession. Item. 5. ho­mily of the incompre­hensible na­ture of god. Item. 4. homily of Lazarus..

Concerning satisfaction, we knowe thanked be God, that true repentaunce requyreth that he whiche hath offended, shall satisfye to hym that is offended, as [Page] much as maye be possible. Moreouer, we receyue and embrace, (with good mode­ration) the auncient custome of the eccle­siastycall disciplyne, toward those which haue offended the Church, and which de­sire to be vnited againe into the flock: but as to God to appose and set againste his wrath, any other thing then ye only satis­faction of Iesus Christ, we say & affirme boldly, that it is the most wicked & excreable blasphemy that can be. For consider their penaunce, as they call them, for the most part be vile Idolatries & superstiti­ous infamies, partly of their owne na­ture, as Pylgrimages, Masses, prayers, nūbred & compted, and none vnderstande them, worshipping of Idols, & such other abhominations, couered vnder ye shadow of good ententes, & partly because of the abuse, of fasting, almoses, afflictions of body: all the which things and such other lyke tende to Idolatry, when they ioyne to them the opinion of deseruing or me­rite, in mingling them with the bloud of Christ.

¶ Of the extreme vnction called anealing.

Amōg other things, wherunto a past or is boūd, we do count ye visitatiō of ye sick, whom he ought to comfort & to assure thē of theyr saluation as is required, & according to the contents of the word of God. Now the apostles & other of the ancient Church, so long as ye gyft of miracles en­dured, haue vsed in theyr visitations, not only this ceremony of laying on of hāds but also oyle, wherewith they annointed the sycke Mark. 6. Iames. 5, not after forme of medicine, nor yet to make an ordinary sacrament in the Church. For they themselues ne­uer vsed it, and yet muche les dyd they blesse or worshyp the oyle, or to crosse it, or to ioyne it to certaine vertues: and in briefe, nothing les then to coniure or charme it. But to assure the sicke person, certainly by this visyble signe and cere­mony. But these men on the contrarie they come neuer to the sick, but as do the [Page] Rauens to the carrayne, and also knowe well that the gyft of healing by miracles was not geuen to the Church [...] for a certain tyme. Neuertheles they haue re­tayned and kepte the sygn [...] and marke, yea, as necessarye to saluation for soules abolishing the benefyte of Iesus Christe, after they haue vtterly disguised it, with a thousande manner of apyshe playes at the least. For the Apostles vsed not the oyle, but in those whiche they healed my­raculously. Therefore these ought to be ashamed, not onely to vse as they falsely alleadge as the Apostles dyd, but vse it in those which be out of all bope of lyfe: by reason wherof they call extreame vncti­on, or the last annoynting.

Of orders.

Concerning theyr orders as they call thē. Nay what disordex was there euer so great in the whole world. For they be not yet accorded how many ther be. For one nameth seuen, the other nyne, and some thyrtéene. But to speake as it is we [Page 149] may answere truely, that there is no one order in altogether▪ And as concerning offyces, we shall shewe hereafter that they haue not retained one of those whi­che God dyd appoint in his Church.

And for their sacramentes as they call them, where is any one word or promise of God in their trompery? Secondly con­cerning the Ceremonies whiche they doo vse in their orders. cā they shew any one of them ordained of God? By what title then shoulde they be sacramentes? But consider we the same more nearely. It appeareth that in the Church of God the persons lawfully called and elected, for to serue aswell to to the word, as the go­uernement of the ecclesiasticall affayres, were as consecrated & dedicated to God, by the ceremony of laying on of handes, with the prayers of the whole Churche. But these people not content with this simplycitie, what they haue done? They haue quite put awaye the custome of the aunciēt Church▪ & brought in this which foloweth, yea with a strange language.

Of the clericall tonsure.

First, their must be a clericall tonsure where as they clyp thrée or fowre lyttle [...]eaires in his crowne, and he must haue a lytle blow on the eare, and then put his head in a surplyse, as they call it, and be­hold a Priest ready made, able to haue a benefice, paying honestly for it, and to be exempte from the secular magistrate in time of néede, except being of age he wer maried to a widow, or were twise mari­ed. Behold the foundation of the Popish clergie, as comfortable & agréeing to the worde of God & the auncient Cannons, as the diuels be to the Angels.

Item, if one looke on the ceremonies of the iiij. orders which they call Minores, they geue the keyes of the Temple into the hand [...] of those which they call Ostia­rie. A booke to handle to those they call Lectors: to their Exorcists certain forms and maners of coniurations, and to their Acolytes, they gaue tapers and crewets [Page 150] to touche. Notwythstandinge, those which receyue these fayre sacramentes, haue neyther Temples to shutte, nor Bybles to reade, nor Diuels to coniure, nor Bishops to folowe: and what more, they receyue all those offices at one tyme together. Who is it now that séeth not that all this is a verye apyshe playe and mockery to God and his Church.

Also for the thrée orders which they cal Maiores, beholde howe it goeth. Those which they call Deacons, receyue a stole vppon their lefte arme, with a text of the Gospell chopped in péeces. Then my Lord the Byshoppe (without callyng or Byshopryke) putteth hys handes vpon him, to make vp the measure of the aun­cient ceremony. And yet notwithstan­ding, these godly misteries they playe all in a straunge and vnknowen language. And howe shall hée bee a Deacon whiche hath no goods for the poore to distribute? No, for it is not geuen him in charge by my Lord Byshop.

[Page]But to put wine in the chalice and bread on the paten▪ To make cleane the alter and dresse it fayre, to beare the crosse, to synge the Gospell and the Pystle to the people in a straunge tongue, and to doo other apyshe playe in theyr highe masse. Beholde howe correspondent the Dea­cons in the Churche of God, were wyth these of the papistry.

The subdeacons receyue of the Bishop the Chalyce and the paten. And of the archdeacons, the crewettes with water, for (as they saye) theyr office is to beare the crewette and the to well, to geue the Priest to washe, to set the implementes for the masse vpon the aulter, to receyue the offeringes, whereof the poore get no­thing. Behold an other mommery.

Finally, their priests be ordained ma­nifestly for to abolishe and bring to none effecte, the onely oblation which Iesus Christe hath made in his owne person. They be greased with Oyle, to bring a­gaine the leuiticall high Priesthood, abo­lyshed by Iesus Christe. Moreouer they may [Page 151] receyue a breathing of my Lord Byshop as though he had the holy ghost closed in his stomacke. Beside this they do geue him a chalice with a paten and the bread not to eate, nor to féede other, but to sing Theyr lowe Masses be all sayde, which is a­gainst this order to sing masse. (as they call it) which is a worde as me thinketh that should be suffycient to con­dempne the vse of theyr lowe masses, as they call them. Here ye may behold for theyr mysordered orders.

Of mariage.

For mariage it hath bene sayde before in what reuerence we haue it according as it is Printed in our seruice Bookes, plainly to be séene. But these men be for the most parte, as great contempners of maryage, as they are great louers of all kinde of lechery and whoredome (as hea­uen and earth can wytnes) puttyng ma­ryage when they lysfe, in the place and number of the Sacramentes, by a verie apishe and ignoraunt manner. As it hath bene declared to them, I thynke a thou­sande tymes. Yet notwithstanding wyll [Page] they permit the spyritualtye as they call them, to vse this sacrament? No truely, least that Christendome shoulde bee lost. So much seemeth this sacramēt to them to bee polluted and fylthye. And in déede I confesse that whoredome of all kyndes appertayneth and agreeth better wyth them: I leaue out the meanes by the whiche they pollute the holy state of ma­trimonie, as muche as in them is, theyr foolyshe benedictions, theyr false opinion touchinge the seconde marriages, the bondage and seruitude layed vppon the conscience touching affynitie, both spiri­tuall and temporall. I pray them of one thing, if they woulde not be angry with that I shall say, that they would accord & shew me their opinion that mariage is a sacrament, with one sentence regystred in theyr decrées, (whome it maketh auc­thor one of their Popes named Sircius) to wéete, whether that whiche Saynte Paule sayde, those which be in the fleshe can not please God, bée vnderstande of mariage or not.

Of Baptisme.

Concerning Baptisme, certaine it is that the Lord hauing respect to his elec­ted, hath not permytted that this Sacra­ment should be abolished in the papistry. For they baptise in the name of the Fa­ther, the Sonne, and the holy Ghost. The effect of Baptisme, dependeth not in any wyse of him which ministreth it: but yet notwithstanding, in howe many sortes haue they polluted it, for to bryng it to nothing, and vtterlye to abolyshe it, if it had bene possible.

Fyrst, all is sayde and done in an vn­knowen language, and although they had spoke in the vulgare tongue, what declaration is there of the ryghte vse of holy Baptisme, in this forme and maner which they vse in the papaltie.

Secondlye, howe many sygnes and Ceremonyes, haue they ioygned to it, wythout the woorde of GOD, where­in they staye and truste more then on [Page] the simple and holy ordinaunce of Iesus Christe and the Apostles? And it ser­ueth them to no purpose to alledge anti­quitie. For tyme can not, nor may not spoyle God of the honour which pertay­neth to him onelye, as wée haue sayde in the 22. Article of the fowrth point. More­ouer they knowe well, that the ceremo­nies of Baptisme, were neuer holden by the Fathers for to be of the substance of the sacrament. Therfore, when as super stition springeth, it is necessary to abolish and suppresse it. For certainely it is not possyble that the foolysh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordi­nance of God.

Thirdly, the grace of God it is not tyed or bound to the sacrament, as if the pro­myse were not suffycient and stronge ynough of it selfe, but the Sacrament is onely added and put to the promise, for a greater confyrmation, namelye, when there is neyther contempte nor negly­gence, [Page 153] and we be out of all doubte that the children of the faithful are sanc­tified from their mothers wombe. But these haue so tyed oure saluation to the exterior baptisme, that they haue willed women to baptise children in case of ne­cessitie as th [...]y cal it, against the expresse decree of the third counsell of Carthage.Canon. 100. Item in baptisme we be so regenerated by the vertue of that whiche is there fi­gured to vs, that oryginall sinne, that is to say oure corrupt nature, is not impu­ted to vs to damnation, and yet notwith­standing, ceaseth not to be in vs. Al­thoughe dayly it be quenched, and sup­pressed by the vertue of Iesus Chryste dwelling in vs. Neuerthelesse these doe not vnderstand of what importance ori­ginall sinne is. But doe teache that it is vtterly quenched, by the doppyng or sprinckling outwardely of water, & that it putteth awaye that sinne wherein we be all so culpable that it draweth our lyues to ruine and confusion. And so attributing that to the water which ap­pertaineth [Page] to the only bloud of Iesus Christ, represented by the same.

Of the Supper.

Concerning the holy Supper of the Lord, what desolation is there in all the Papistrie? It is requisite that there be signes for to represent the thing signifi­ed, otherwise it can be no Sacramente, as we haue amply and largely declared. But these abolish the signes, saying that there is neyther breade nor wine, but onely the whitenesse and sauoure of breade and wyne, wherein they vtterly abolyshe the proportion, whiche is be­twéene the signes, and the thing repre­sented by them.

The coniunction of the thyng signyfi­ed wyth the signes, dependeth on the onely ordynaunce and promisse of God, wtout being either locall, or in any wise natural. But so only as God offreth to vs verytably, that whiche he promyseth to vs by his worde, and representeth to [Page 154] oure sense by vysible signes, that is to say, the verie bodie and bloude of Iesus Chryste, to euerlastyng lyfe. But these on the contrarie, wil haue by the vertue of foure or fyue wordes, the breade to be chaunged into the bodye, and the Wyne into the bloude of Iesus Chryste, which is a verie Iuglyng or Sorcerie. For in so saying, they destroy by consequent, the humanytie of Iesus Chryste. If they alleadge furthermore, that God is Al­myghtie, the annswere is soone made. For there is no question to know whe­ther God can, (for we doubt not but hée can do all) but whether he wyll or not. Nowe that he wyll not, it appeareth by thys, that he hath not declared it by hys worde. But on the contrarie, it is saide,Act. 1. &. [...]. that Iesus Chryste hath taken hys body from vs into heauen, & shall not remoue from thence, vntil he come to Iudge the quick & the deade. Although concerning his diuine nature and vertue he is ouer all. Moreouer when Iesus Chryste dyd take a verie body, he dyd sufficiently [Page] declare that he woulde not be inuisible, nor infinite concerning hys diuine na­ture, as he sayd to his Apostles. Finally if they alledge that the bodie of Iesus Chryst is now gloryfied, the answere is peremptorie, that whē the Lord institu­ted thys sacrament, his body was not as then gloryfied. And neuerthelesse hys wordes were then as true and verita­ble, as they be now at this day: wherfore their saying is to no purpose, for the glo­rification, maketh but one bodye, to be­come one infinite thing, for it appertay­neth but to one God to be infinite.

The ordinaunce of God ought to be playnely declared, and expounded in the ministration of the sacramentes, accor­ding to his word, otherwise no faith can be there. But these haue wrapped the ordinance & word of the supper, among a number of things, vtterly contrarie to it, for to turn away the people from that whiche they oughte chiefly to consider. Also they say nothing, but in an vnkno­wen language to the moste parte: and [Page 140] finally muche lesse expounde they any thing, but on the contrarie, they enforce themselues to speake at that tyme basest and softeste, so that then it séemeth they blow rather than speake. And then they haue done their greate consecration, by reason wherof they estéeme themselues more worthy than the Virgin Mary, for (say they) the virgin Mary did but beare Iesus Chryst, but we make him.

The supper is the Sacrament of the communion of the faythful, as wel with Iesus Chryst, as one with another: but these against the expresse word of god, a­gainste the nature, and the ende for whi­che this Sacramente was instituted, a­gainste all the custome of the auncient1▪ Cor. 11. Church, haue changed it into their base Masses, and particular Masses, from whence shortely after, were hatched and sprong vp this gret and horrible multi­tude of Massing Priestes.

We oughte to come to the Supper, there to receyue in our owne persons by fayth, the body and bloude of our onely [Page] Sauiour. But these gyue in their Mas­ses neyther breade nor Wyne, but eate vp all themselues (for all the Paryshe as they say.) But put the case that theyr Sacrament were a true Sacramente, where fynd they that the sacraments do profite them whych receyueth them not, or whether one maye receyue it by aCap. reiecta consecratione. dis. 2. d. conse­crat in decret. Note this wel. Proctoure? But what say they to Ca­lixte one of their Popes, whych woulde that al they shoulde be excommunicated, whiche be founde at Masse, not com­municating the Sacramente wyth the Priest.

Also we ought to come to the Supper of the Lorde, to the ende to receyue Ie­sus Chryste to euerlasting lyfe, by the vertue of the oblation, whiche he once made of hymselfe. These on the contra­rie, what say they that they doe at their Masse? They offer Iesus Chryst to God his father, for the quick & for the deade. Now if this be true, where is this only oblation of Iesus Chryst, where is also his hie priesthood, & by consequent, wher [Page 156] is the onely hope of our Saluation? God hath instituted two Sacramentes, that is to say, breade and wyne. These of their own authoritie (besyde that in their hye and lowe Masses there is no com­munion, no when they kéepe their Ea­ster, as they call it) haue taken away the vsage of Wyne, from all those whiche they call lay people. And they cannot deny, but it is against the expresse ordi­naunce of God, and against the custome of all the auncient Chrystian Churche. But what say they of their Pope Gela­sius, which excommunicateth expresly alNote. De consecra­dist. 2. cap. comperi [...]. those which be contēt to take the bread, and abstaineth from taking the Sacra­ment of the bloude?

The Sacrament of the bodye, and the Sacrament of the bloude, were or­dayned seuerally, and namely the bread oughte to be broken to be dystributed. But these in the Sacryfice of their Masse, (where as I haue sayde be­fore there is no Communion, and con­sequently no Sacrament of the Sup­per, [Page] but an horrible prophanation of the sacrament, make 3. morsels of that which they séeke no more in Heauen by faith. But they say they holde in their handes▪ and so eate their soppes & wine: what say they then to Iulie, one of their Popes which did expresly forbid them toDe consecra. dist. 2 chap. crimen. wet the breade in the wine?

The sacrament of the supper oughte to serue vs as a ladder, for to ascende vp to heauen by faith, and there to embrace him, which is represented in the supper, by signes and visible ceremonies. By reason wherof they also yet sing Sursum corda, that is to say, not to staye them­selues vpon visible signes on the earth, but to lyfte vp their heartes and mynds on hye, for to eschewe all Idolatrie, but these after they haue song it, doe proue themselues lyers, going clean contrary, willing the people to stay and gase vp­on that which they holde in their hands: and do worshyp it as very God, furely a thyng so detestable, that it is mar­uell that the earthe dothe not open and [Page 157] swalowe them vp.

The sacramentes be ordained, to be ministred and vsed as hath ben saide, ac­cording to the word of god. And therfore without this vse and ministration, they be no sacramentes, as S. Augustine de­cla [...]ethThird boke of the Trini­tie. 10. c. playnly speaking of the bread of the supper saying: suche things be hono­rable, and religious things, but not mar­uelious, or miraculous things, but these contrariwise, close it in their boxes, wor­ship it as very God, and yet the wormes wyll eate it: they make it rest some cer­tayne dayes of the yeare, and make him to walke some other dayes. Whi [...]h was instituted by Pope Vrbane the fourth, a boute the yeare. 1264. for the Christian church did neuer know what that ment which they cal in som places the feast of god, or corpus christi, but since. [...]97. yeres which declareth sufficiently which [...]orm and order of the Church is nowe, eyther theirs, or this which we now hold. Cer­tainely it is maruell that they doe not reserue and cause to walke, or to leade about [Page] the wine, as well as the bread, for the one is as precious as the other. It were out of order to saye, they feare the wine wil eger or waxe palled. For they holde that it is no more wine, but the pure bloud of the Lord, the which being glorified, is no more subiecte to corrup­tion. But howe muche wanteth it after theyr doctrine, that Saincte Hierome is not an heretik, the which spake honora­bly of Exuperius Byshop of Tholouse, for that he kepte the bloude in a cuppe of glasse, and the body in a basket of osiers, without any pompe? What shal becom of al the auncient Churche, whiche gaue the breade, not into the mouthe, but into the handes of the faythfull? What shall become of the tyme of Saynte Ciprian,S. Ciprian Sermon. 5. de lapsi [...]. where there were women which wyth­out reprehention, dyd kéepe the residue in their coffers? Althoughe there were in it wée confesse, Superstition procée­ding of ignorance: but yet this was far from Idolatrie, the whiche wée sée at thys day maynteyned, with all kynde [Page 158] of crueltie, as though we dyd not beléeue in God to say this (whiche is true) that we must séeke Iesus Chryste in Heauen by fayth, 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?

[Page]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 [Page 159] 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, Crewe [...]s, Amises, Albes, Gyrdels, Cappes, Stoles, Ma­nipuls, Crosses, Missals, Tape [...]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 [Page] 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, [Page 160] 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 [Page] 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 propheūeth 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, [Page 164] 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▪ 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 [...]o [...]ts to the great Kyng of Heauen and earth, for that they suffer thée [...]ery and robbery to haue place in their lands & countries, which hath no title or cullor of ryght ey­ther diuine or humaine.

[Page]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▪ 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 the fyrst place, I wyl speake of the Pope, for as much as he calleth himselfe head of the Church with the Cardinals, the Suffraganes, Officials, Proctours, Vicars, Chaplains, Prouostes, Priors, with all their sequels.

I put in the seconde place the Archby­shoppes, [Page 165] Bishoppes, Curates, Cannons, Priests, Deacons, subdeacons, Clarkes, and such other officers.

As concerning the order of S. PeterS. Ierome vppon the Epistle of S. Paule to Titus. and S. Paule▪ S. Iherome wytnesseth sufficiently (as appeareth also by theyr epistles.) For in y beginning there was no dyfference betweene Priest and By­shop. But if they wyll regard that which hath happened since, the bishop of Rome hath be not his limites and bondes assig­ned as the other▪ Metropolitanes▪ had in the fyrst counsell of Nicene, confyrmed by the subsequence▪ When S. Irene and S. Ciprian wrote to the Bishoppe of Rome, yea in reprouing him sharplye, did they call him by any other name then brother and fellowe? Gregory the fyrst▪ dyd he not detest the name and offyce of head Byshop, or Patriarke, declaring in more then twelue sundrye textes, that it is the verie tytle of Antechriste? Who hath conuocated the auncient vniuersall Sinodes? Who hath assygned the place and the time? Who hath enioyed name­ly the Bishoppes of Rome as well as all [Page] other to be there, but the Emperour?

If they beléeue not vs, nor the actes of the Counselles, let them beléeue the re­questes, intercessions, and excuses con­tayned in the Epystles of Leo the first, a man amonge the rest full of ambition, whiche neuerthelesse did not once thinke of that which his Successours hath vsur­ped. Gregorie the first, which they holde as a Saint, did he cal the Emperour any otherwyse then his soueraigne Lorde?

Epistle. 5. of the fyrst booke. Namely, did not he witnes that it is by the commaundement of the Emperour, that he was Bishoppe? Much lesse then dyd the Pope make the Emperours. In the tyme of Constantine, in the cause ofAugustine expoundeth at large a­gainst the Donatists. a Byshop of Carthage named Cecilian, was not the Bishoppe of Rome with o­ther Bishops Delegates, as Iudges ap­poynted by the Emperour? And after­warde, because there was an appeale from his iudgement, the Byshop of Arle was hée not sent as Delegate by the Emperour, for to knowe the cause of the appeale? When Looke the. 6 lesson of the counsell of Calcedon. Leo the first would extoll his preheminence, by his Embas­sadours [Page 166] in the counsell of Calcedon, al­though that whiche he pretended was a small thing, in respecte of that which is done since: was it not put backe and de­nyed quycklie by the Counsell? Was it not expressely forbydden in the counsel Mileuitane (where as Saynte Augu­stineb Canon. 22. of the coun­sell Mile­uitane, more there. 1100. was) that from Affrica they should not appeale ouer the Sea? And when thrée Popes one after another, to wéete, Zozinius, Boniface, and Celestine, al­leadged in the sixt counsell of Carthage, a false Canon of the counsell of Nicene, for to vsurpe iurisdyction ouer Affrica The epist. is in the end of the coun­sell of Affri­ca., this falsehood was it not dyscouered and condempned by expresse letters? In the whiche it is also declared to Celestine, that hée hath not to doo to sende, neyther Legates, nor other of his parte into Af­frica, for as muche as it was not so or­dayned in the Churche, nor in no wyse to be receyued. Now these testimonies be­ing most true and certain, by what tytle doth he call himselfe, successour of Saint Peter, and heade of the Churche, vnder the shadowe of ordynaunces, which they [Page] alleadged notoriously false, and attribu­ted vniustly to thrise whom they lyst. As hath heretofore bene sayde, and partlie also made by them selues, after theyr owne appetyte, agaynst God and all the auncient decrées, of whome they woulde seeme to be the defenders. Or shall it be for that about the yeare. 607. Boniface the fowrth, dyd bye fyrst of this horrible monster Phocas, (murderer of Maurice the Emperour his Maister) the tytle of vniuersal head or Bishop, which Grego­rie his predecessour so earnestlye dyd re­fuse, saying that it was the verye ma­nifest tytle of Antichriste? Or shall it bee because that Zacharie and Steuen the seconde (for the rewarde of theyr cruel­ties,This was done about the yeare. 752. and infamous treasons) receyued the seigniorie of Italye, whiche they af­terward dyd call the patrimony of saint Peter? This shall suffice them for this tyme: for if it be néedefull to enter into further matter, there is well wherewith to banket them of another sort.

Concerning Cardinals, it were néede­full that they shoulde fyrst of all declare [Page 167] from whence they bee come, the whiche were verye diffycill for them. Certayn­ly (if we wyll beléeue the godly iuglyng of that Synode, which they haue attry­buted to Syluester Pope) theyr natiui­tie dyd begin at Constanstine. But there is yet worsse, then in so long a tyme, and in so many Counsels, & so many bookes of the auncient Doctours, there is made no more mencion of my Lord Cardinals tytles, then if they had neuer béene hat­ched. Wherefore if there were any then, it must appeare that their office & charge was very small. And in déede it is euy­dently sene by that which they alledge of Syluester, that they were none other but Deacons, that is to say, dystrybuters of the goodes of the poore, euery one in hys quarter of the Towne of Rome, at that time being deuided in 7. quarters which they called Cardines. It is then no mar­uayle7. quarters of Rome called Car­dines. though they be not named by such thynges as concerne the affayres of the true doctrine, or the gouernement there­of, wherein they are not séene, neyther doo they vnderstande what it meaneth. [Page] But afterwarde when theyr Byshoppe was exalted. the Priests of Rome would also bée a lofte: and by this meanes the name of Cardinall was geuen to them, and their authority encreased and grew vp: For it was more then reason, but that they shoulde haue part of the bootye. And for to hyde or dissimule theyr origi­nall, they haue agreed to be called. Car­dinals, as if they were those vpon whom the catholyke Churche were stayed, as a gate hangeth vpon his post: For Cardo signifieth a gate or doore poste.

But they are not determyned to leaue their tytle, so long as they adde to them, as Saynt Crosse, Saynt Sabine, and o­ther. The which declare yet playne their oryginall and firste offyce. Yet that not withstandyng, by a long space, it was thought a straunge thing, that a Cardy­nall of Rome should hold a Bishoprike, for he could not haue it at Rome, where hée must doo hys offyce of Elder, or of Deacon, and so féede his flocke. And for to bee a Byshoppe, and not to preache, was a thyng no lesse straunge, then to [Page 168] sée a Shephearde dwell in a Citie, and be called Shephearde, and to receyue the wages, without kéeping or féeding any Sheepe.

Farre was it from theyr custome, to bée absent from theyr charge and offyce, or to haue a Vicar vnder them: and yet lesse to kéepe them in the courts of kings and Princes, and to be charged with Ab­byes and Byshoprikes. But after the horrible confusion was come, then theyr charges and offyces were conuerted in­to dignities, and my Lorde the Pope de­syred no better, then by these traffykes and meanes to entertaine himselfe with Kings and Princes, euen by the meanes of his Cardinalles, who of good ryght he calleth his Creatures. And neuerthe­lesse, of suche gre [...] force is the Trueth, that in the yeare [...] [...]8. the principall a­mong them, yea, na [...]ly the same which at thys tyme, or of late was Pope, and called Paule the fowrth▪ declareth fréely to Pope Paule the thyrde, that to bée a Byshoppe and Cardynall, were thinges vtterlye not to be suffered. The booke is [Page] 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▪ 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 [Page 169] 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 [...]owe euyll it is.

Beholde here howe the Pope and his Cardinalles be the successours of the A­postles and Disciples of▪ 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, [Page] 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 [Page 170] 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 Mark. 18. Iohn. 15 Acts. 18.. 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 [Page] 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 hūdred, 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 coūselles, howe be they kept? Nowe many Archbishoppes be there? How many Archbishoppes be there? How many Bi­shoppes be there, meete to dyscerne and [Page 171] 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 1. Corin. 9. 1. Timo. 6 to the [Page] 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. Cleric [...] 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 Hierarchie is.

13 The abuse which is commytted in the seconde partie of ecclesiasticall offyces which be Deacons.

COncerning those whiche ought to wayte and watche vppon the doc­trine and prayers, let vs come first to the dispensation of the goodes of the poore, for the which it was declared, that [Page 172] the Deacons were principallye establi­shed. Also in the Papistrie, what exami­nation, what election, or what order is there in the making of Deacons, and Subdeacons, what charge also is geuen them? Forsoothe to bee able to iuggell in theyr mommerie, to bee assistaunt at the renouncinge of the sacrifice and in­tercession of Iesus Christe, as hath bene declared before in the thyrde and fowrth Article, to syng a gobbet of the History of the Gospell, or of an Epistle in an vnknowen language, and without ex­position, to handell the Challice, to holde the Crewetes, to receyue the offeryng, whereof the poore shall haue nothing, to geue the Pax [...], to saye Ita missa est in a hye Masse. But in what Churche? for­soothe where they maye. And for howe long? Untyll they them selues maye be Priestes euen the first day. And because that long time before he be a Priest, that is to weete, before hée haue the office of doctrine, or of ecclesiasticall iurisdiction, according to the olde Canons, be must be for a tyme exercised and proned in these [Page] base offyces. Therefore it was néedefull for these Maister Apes, to worke some inuention for to saye they kéepe the aun­cient decrées. Nowe I praye you these thinges consydered, by what title dare these wycked wretches bée called Dea­cons, against the testimony of the scrip­ture, against all the auncient decrées and Doctours? For the which they spake of the offyce of the Deacons, in the mini­stration of the Sacrament of the supper, howe can it agree with that which is dy­rectly against it? And especially of Arch­deacons, by what tytle are they called by that name, consyderinge they haue not followed one iotte of their office? And for the admynistration of the goodes of the Churche, where is the distrybution of fowre partes, ordayned by auncient Counselles, as it hath bene amplye de­clared, in the thyrtie Article of the fyfte poynt?

From whence commeth that euerye Benefyce as they call it, hath hys re­uenue a parte? But that the Lordes coate whiche the Souldiors woulde not [Page 173] teare, is by them parted into infinyte peeces?

Where is the fowrth parte commit­ted to the Byshoppe, and howe is it dy­stributed? I report mée to theyr whoores, to Bawdes, to Dogges, to Hawkes, Popengayes and Byrdes, to Horses and Cookes. Where be the Cleargye that ought to be norished with his fowrth por­tion? But rather in what Churche haue they any learned Clarkes or Schollers? I report mée to the Cathedrall Churches and Collegyalles, as they doo call them, where the bootye and spoyle is parted. Where is the fowrth parte of the poore? I reporte mée to those whiche kéepe the accoumptes of Hospytalles, howe muche they be holpen by the part of those which haue the goods of the Churches?

Where is the fowrth part for the re­paration, not of theyr superfluous Pala­ces, vnméete for Christian men, and yet lesse for the entertaynement of such hor­ryble Idolatries? But to mayntayne the buyldynges necessarye for the con­gregations, I report mée to those that [Page] sée it. Beholde in summe the godly order of this Ecclesiastical Hierarchie in these poyntes.

14 Of the abuse which is commytted in the order of Priesthoode, and in the gouernment of theyr spirituall iurisdiction.

IF it bée néedefull to speake of the abuse whiche is commytted in the thyrde part of Ecclesiasticall offy­ces, of the which hath bene spoken in the fifte poynt, in the Artycles. 32. 33. 34. and other following, by what ende maye we begynne to enter into so great a confusi­on?

Fyrst, by what authoritie haue they chaunged (for the moste parte) the na­ture of the spyrituall iurisdiction of the Churche into a m [...]ere temporalitie, ap­pertayninge onelye to the Ciuyll Magi­strate, by all ryght both diuine and hu­maine?

Secondly, although the Priestes or Elders be especially ordained to do their [Page 174] offyce by Gods woorde, from whence commeth it, that it is so out of vse in all the Papacie? For I doubt not of that I speake, and also it is manyfest through­out the Scripture, and by all the aunci­ent Counselles and Doctours, that those which be called Priestes at this daye, be no more lyke that they beare the name of, then blacke is lyke whyte. For after theyr manner, what is it to bée a Priest? It is to haue authoritie to Sacrifice and to offer vp Iesus Christe for the quycke and for the deade: that is to saye, in one worde, to turne the rootes vpwarde, as much as in them is, of all the grounde of our saluation, as in other places hath bene sayde. And from thence is it sprong that of Gouernours, they haue made hyreling Sacrificers for wages. And so there is become two sortes of Priestes, that is to weete the Beneficed, and the poore hyrelinges, whiche lyue vnder the other, and bée more busyed in offeringes aswell in their dayly butchery for mony, as Iudas was, as also affyrming theyr office to saue and dampne for money, yea [Page] of those which be so occupyed to dampne them selues, that they are forced to haue Uicars vnder them to dampne others. And to aduaunce this occupation, they muste yet haue goodlye Bulles and Dis­pensations, to dystribute to all that com­meth, paying honestly for it: to the ende that those which lyue to eate vp, deuour, and dampne all the worlde, as muche as in them lyeth, also maye deuour and dampne one another by priuiledge. For truelye it is easye to sée in this confusion whiche is apparaunt to all the worlde, and to those whiche bée of the best of them, if theyr bellye doo not ouercome theyr consciences, that the Diuell fyn­deth hym selfe as it were combered and ouerladen to receyue so manye at once, and woulde inuent some maner of way, that eache maye come in bys ranke and order, drawing and tollyng after him his companie: a thyng certaynly moste miserable and pitifull amongst the Chri­stian people.

Notwithstanding, who hath this iu­risdiction whiche deuowreth the quycke [Page 175] and the deade, vnder the name of the Churche? I wyll not enter here into the great bottomlesse court of Rome, but I leaue it to be scanned to Saint Barnard in his bookes De consideratione, to Pope [...]gene: although that which they then dyd, was nothyng, in respecte of this whiche is nowe. But I wyll speake of the Ordinarie.

Fyrst, my Lorde Byshoppe, maister Offyciall, maister Uicar, theyr Promo­ters, Procurers, and suche lyke haue taken the place of my maisters the Sa­crificers. On the other side, the Canons as well in theyr Chapiter, as in theyr dygnities Capitularies, lykewyse haue taken theyr part▪ Nowe for the first, that is the Officialles and their sequell, who hath set them in thys degrée? Truelie. the same Spyrite that doeth conducte them, as the experyence declareth. For as I haue sayde in other places, it was not possyble to haue brought them into the Churche of God, vntyll they had dri­uen him out, which is the onely maister, euen our Christ. And there is neyther [Page] 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 [Page 176] 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 [Page] 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 [...] To the Sorbonists doctours of Paris, and Inquisitors of Spaine. 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 [Page 177] 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?

[Page]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 [Page 178] 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 Epi. 76. & 82.. 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 Histori. tripertit. 1. booke., according to the rule of saint Paule 1. Thes. 3. August. de mori­bus eccle. catho. Cap. 3. & de opera monaco­rum.. 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 1. Timo. 4.. Moreouer Saint Augustine testifyeth Augu. de moribus eccl. cath. capi. 33 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 [Page] weake, then holy.

It appeareth moreouer by that which Saint Ciprian First booke 11. Epist. 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 [...]. Timo. 5.. 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 [Page 179] 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 they came? For beholde their owne pro­per wordes, in the booke which they dyd offer to Pope Paule the thyrde, in the yeare. 1538. Intituled, Concilium de­lectorum Cardinalium, mendicantium ordines tollendos censemus omnes, that is to saye: We are of that opinion, that all the orders of Mendicantes, or beg­gyng Fryars ought to bée abolished. Al­though a certayne Fryar of late dayes bathe Imprynted a Booke of the Coun­selles, and hath put in Conuentuales or­dines, that is to saye, the orders Couen­tuels. It maye be thought hee dyd it to saue his owne order. But what néede is it to enter into these puddelles? Tru­lye they must needes be vtterlye blynde, which seeke not onelye Christianitie, but also the perfection of Christianity in such an hell,

[Page]But for this time, to the ende we may declare what tytle they haue to meddle with preaching, or with any manner of Ecclesiasticall charge or office, I wyll desire them of fowre thinges.

The fyrste is, if euer they haue bene compted, but among those which they cal the Laitie euer since the Church was reformed, let them declare.

The seconde, let them deny and they can during the time, namely of Gregory the fyrst that to be of the Cleargie, and a Moonke, were thinges intollerable Gregori. 3. booke. 11. Epist. ex­cept he renounced the Moonkerie. But during suche tyme all Ecclesiastycall af­fayres of theirs were interdited.

The thyrde, they deny that they bée subiectes to the Bishop within their Di­ocesse,i Canon. 4. of the. 15. lesson of the vniuersall counsell of Chalcedon. by the generall counsell of Chalce­don, one of the whiche they themselues compare to the fowre Euangelists. And if they alleadge their Priueledge of ex­emption, let them shewe that the holye ghost doth euer deny or gainsay himself, or that the Pope can abolysh the decrées [Page 180] of a generall counsell ratified and appro­ued so many tymes, and so autentike.

The fowrth, let them declare if there be any idle monke, that is to say which doth not his good wyll to get his liuing; which is not an Apostata and periured, by the contents and rules of his owne order.

These points answered it wyl be time to consyder what order they ought to keepe in their goodly Hierarchy.

15 The Papists be manifestly culpable of rebellion against the magistrate.

THe impudentie of those whiche bur­den vs to be rebelles against kings, Princes, or other Magistrates, is to much, and to extréeme. For concerning our doctrine, it is cleane contrary, as we haue declared in the sixt poynt. And for experience, wee make Iudges (with our Princes and Lords) all the whole world, yea euen our cruell persecutours. But if there be Anabaptists & lybertines, which do [...]owe abroade the contrarie to defame the verity of the gospell, be we in ye fault? It is we onely that at this day do stryue & inueigh against them, more firmly and [Page] lyuely then all the rest of the world. But what neede is it in this case to attrybute it to the Anabaptistes? For there be no people in all the worlde lesse subiectes to kings and princes, then those which bur­den vs falsely and against the truth. For who is he that abaseth & bringeth down kinges and Emperours vnder his féete? And namely, is there euer so vilaine a Moonke, or so wicked a Priest in ye world that is not exempt from the iurisdiction of the secular magistrat, as they cal him? Let those here answer vs, in stéede to ac­cuse vs: For consider what we saye and maintaine, for asmuch as Iesus Christe himself hath practised (although he were exempt being the sonne of God) Math. 17. and the Apostle expresly cōmaūd that Roma. 13. euery person shalbe subiect to the superior powers with a threate, that hee whiche resysteth them, resisteth God. Also S. Peter 1. Peter. 2. hath ordained & declared largely as foreseeing that which those should doo, which falsely woulde be called his successours. From whence think ye doth come their exemp­tions which they cal ecclesiastical, & these [Page 181] their temporall iurisdictions which haue destroyed the Church? Those which now a dayes mayntayne & thinke that in such things consisteth the preheminēce of the Church, be they not the same of whom s. Iude Iude. 8. hath spoken, which folow ye flesh, walking after their old filthy lustes, con­tempning powers & seignory? which also bee audatious & pleasers of them selues, not hauing any fear or shame to cōtemne and dispise rulars & powers. If they wyl not beleue vs, nor experience at the least let them heare what is written. S. Chri.e Chrisost▪ on the beg [...] ­ning of the 13. chapter of the Epi­st [...] of S. Paule to the Rom. expoūding these words of S. Paul: let e­uery person be subiect to y hyer powers, this sayth he is ordained to the ecclesiasticals & clergy, and to Monks, and not only to the seculars or laity, although y were Apostle, Euangelist, or Prophete, or any other whatsoeuer it be. For thy obediēce & subiection doth not alter thy seruice to­wards God. Behold also what S. Bern. S. Ber­narde in the boo [...]es, De consider [...] ­one, writter [...] to Pope Eu [...]ene. hath written: by what title saith he is it, (speaking of the temporal sword) that the Pope selleth these thinges? It is not according to the ryght vse Apostolicall. For [Page] Saynt Peter coulde not geue that which he him selfe had not, but he hath left to his successours that which he had, to wete the care of the Churches. Item sayth, he, your powers are not ouer possessions, but ouer the synnes, for as muche as ye haue receyued the keyes of the kingdome of heauen, not for to be great Lordes, but to haue the correction of vices. Whiche dygnitie séemeth greatest to you? To for­geue sinnes, or to distrybute possessions? There is no comparison. These earthly superiorities haue theyr Iudges, which be Kynges of the earth: and wherefore vsurpe you the office, dignities & lymittes of other men? Learne sayth he, to haue a spade to delue, and dresse the Vineyarde of the Lorde, and not to beare a Scepter. And yet more, it is a cleare thing sayth he. that all Lordshyppes is forbydden to the Apostles. Go then thou which vsurpest the tytle of an Apostle in ruling Lordlike. Go where as the authoritie and power is set in the Apostolyke seate. Beholde the proper words of Saint Chrisostome, and Saynt Bernarde, whiche hearde not the [Page 182] blasphemies of Boniface the eyght, and other such Monsters. And if this suffi­ceth not, let them adde to it the Epistles of saint Gregorie to the Emperor Mau­rice, & the aunswere of Pellagius Pope, to Chyldebert. 25. quest. 1. Chapiter Sata­gendum, and lykewise the aunswere of Leo the fowrth. 2. q. 1. Chapiter nos si in­competenter. By this shall appeare more cleare then the daye, from whence theyr tyranny doth come, whiche at this daye hath brought vnder them, the king­domes of the earth. It serueth them to no purpose to alledge the donations and gyftes of Kynges: besydes that whych they haue forged, and make men beleeue what they lyst. It is certaine that kings maye not, nor ought not to chaunge the order, whiche is establyshed of God, that which hath deuyded and separated these two iurysdictions. And also they cannot alledge prescription. For there is no pre­scription against God. Besydes that in them there is nothing to be had but most euyll conscience and infidelitie.

¶ The conclusion of that is aforesayde.

THese things consydered, I hope by the grace of God, that all men of a sounde iudgement, may easily know by the con­ference, aswell of the doctrine, as of the exterior gouernement, on which syde the verity of God doth stande, and what slan­ders they bring vpon vs, against all rea­son. Wherefore we requyre in the name of God, those which by ignorance hether­to haue persecuted the innocents, to haue more regarde to them selues, and to the iudgement of God, which is to come. If they be kinges, Princes, or other noble and worshypfull men, that they wyll so much the more bee dillygent to heare the verity, which only may make them long time & haply to raign: and also take héede of those which vnder a false semblance of Relygion doo abase and bring vnder the scepters and crownes of kinges, to theyr boods, hats, miters, and crosses: yea so far as to make them serue to their insatiable couetousnesse and extréeme crueltye. If [Page 183] they be Iudges and magistrates, let them consider for the honor of God, that when they shal come to render a count of theyr iudgementes, it shalbe a poore defence or excuse for thē agaynst the wrath of God, to alledge that they haue hen but the my­nysters of the lawes and statutes which them selues dyd not make. This is the excuse of such as doo set other a worke to shed innocent bloud. If they be priuate persons, let them vnderstand that where ther is no vnderstanding or godly know­ledge to render a reason of his fact, there can be no zeale of God, but a very wilful rygour, for the whiche they shall geue ac­comptes. And at the least let them take the leysour to conferre the lyues of those vppon whome they haue béene so cruell (without vnderstanding) and what was theyr case with those other whiche haue prouoked them to be polluted with inno­cent bloud: and by that meanes they shall iudge the tree according to the fruit.

Concerning those whiche by a wylfull malice haue conspired against the trueth and extende all theyr power to anymate [Page] and sturre vp kings and princes against vs, but the onelye Lorde hath kepte his Churche against theyr rage and fury be­therto, and wyll do to the worldes ende.

Notwithstanding, let them enterprise and doo all that they may, & doo the worst to vs they can. Which is to cutte vs of and destroye vs vtterlye: for that is the best we hope to haue at their hands. But if it please the Lorde they shall winne no other thing, but in despyte of them our poore Paper in the ende shall quenche their fyres, our pennes shall breake their swords in their hands, our patience shall vanquishe their crueltie, and they shall sée with their eyes, that trueth shall haue the victorie, and their wicked kingdome ouerthrowen. For it must néedes be, wyl they, nyll they, that this worde pronoun­ced by the Sonne of God be fulfylled, e­uerie plant which my heauenly Father hath not planted, shalbe pluckt vp: suche is that fayth for the whiche we suffer, in the which we nowe lyue in, and hope to dye, to lyue for euer.

FINIS.

Another briefe confessi­on of fayth, according to the same herebefore and the same authour.

FOr asmuch as God is perfectlye ryghtI wyse and iust, and all men wholy and altogether sinners, then out of these two thynges must néedes be, that eyther God must renounce his ryghteousnes and iu­stice which cannot be, or all men without exception be vtterly lost and condemned, except they satisfie fullye, and perfectlye the diuine iustice.

But he satisfyeth perfectly the diuineII iustyce, which payeth all that be oweth to God. Wherefore we must fyrst seeke what it is that man oweth to God, & then whether he be able to pay him, thyrdly if we cannot finde in our selues wherwith to paye him, we must see then where wée may borowe to paye, that we perysh not by the iust iudgement of God.

Wherfore to the ende we may knoweIII what it is that man oweth to God, wée must consider the forme and manner of [Page] the oblygation wherein we be bounde in our creation, and what is wrytten in the two tables of the lawe, and then we shall fynde that we are bounde to loue God a­boue all thynges, and with all our harte, and our neyghbour as our selues. So it is aparent that we owe to be payed perfecte loue to God and to our neyghbours.

But howe can this be done, if fyrst weIIII be not naturally apte and enclyned to doo thys? For experyence teacheth that our nature is cleane contrary to this. For all men of them selues or of theyr owne wyll be enclyned rather to hate God and theyr neyghbor, contrary to loue. Nowe if our owne nature draweth vs to hate, howe can we paye the loue which we doo owe?

Of this we maye gather thrée conclusi­ons,V that is to saye, that all men of theyr owne nature be haters of God being cor­rupted. Then it foloweth that they can­not onely paye that they do owe, but also they bynde them selues daylye more and more, and endebte them selues by newe sinnes to the iust iudgemēt of God, from [Page 185] whence it followeth necessarily, that ey­ther all men without exception must bée condempned, or else fynde some one that wyll paye theyr debtes.

Nowe where shall we fynde suche aVI pledge or suretye that is méete and able to doo it. Certaynlye in no place among the thynges that be created. For if wée searche among the Angels, the aunswere is ready, the Angelles bée not bounde for the synne of man. For the ryghteousnes of God cannot demaunde of the Angelles that which man oweth. And also there is sturred vp the wrathe of God whiche must bée borne: and it is certayne that the Angelles them selues be not able to beare so great a burden.

But if Angels be insufficient and vn­ableVII to beare so great a burden, what creature can bee founde that is able to do it? Wherefore we must necessarily haue refuge to some one that is more mightye then all creatures, and also that must bée very man. For if he be not more mygh­tyer then any creature, that is to say, ve­rye God, he can not beare the burden of [Page] the wrath and yre of God, but should him self be ouerwhelmed vnder it, then much lesse could he satisfye for others. And if he be not a man, how should he delyuer man by his satisfaction? It is necessarie then that a mediatour be founde which is God and man, and such one is Iesus Christ, as the Christian religion teacheth vs.

Now let vs sée whether Iesus ChristVII be such one that we may fynde in him all that is requisite to our saluation. Fyrst Iesus Christe is very God, from whence it foloweth that he can be a sauionr.

And also be is very man, from whenceVIII it followeth that hée is of nature méete to suffer that whiche the Iustice of God requyreth to be reuenged for the sinne of man. For if be onely were God he coulde suffer nothing, and if he were only man, he should sinke vnder the burden of Gods wrath. Because he is God and man, ther­fore he was able to dye, and vanquyshe death in dying.

Moreouer, for asmuch as be is manIX most pure and most holy conceiued by the holy ghost, this purity being perfect, plea­seth [Page 186] God. Wherefore we haue in Iesus Christe, a man agréeable & pleasing vnto God. Nowe out of this puritie springeth two Ryuers, as out of the fountayne or spring, that is to saye, a perfect righteous­nesse, and a whole and perfect abstayning from sinne▪ For Iesus Christ very man bath fulfilled all the wyll of God, for as much as hee neuer sinned in any manner wyse. Therefore be is most iust & righte­ous before God, aswel because of this na­turall puritie, as of the fruites sprynging out of the same purity and cleanes.

Wherefore we maye with good ryghtX conclude, that we doo fynde onelye in Ie­sus Christ perfect remedie against all the euyls that doth or mought feare our con­science, or let vs from comming to the glory of God, or might cause vs iustly to be condempned to eternall death.

But yet neuertheles we must ioygne aXI condition to this, that is to saye, if we doo take or ioyne to vs these remedies in Ie­sus Christ. For as it profiteth not a sicke person to haue a good medicine except bee vse it, nor a hungry man to be at a tables [Page] end garnished with plenty of good meats except he eate of them: lykewise be there medies of Iesus Christe against ye wrath of God and eternal death set before vs in vain, except we vse them. Now we cānot vse them, except first we knowe by what maner, & after what sort it may be done. Wherefore first we must see how Iesus Christ is, & may be applied to our profit & aduantage. Then to declare how IesusXII Christ may be applied to our saluation & eternall lyfe, we wyl vse this preface. As it is not in our power to finde a medicine of saluation▪ so cā we not find the maner how to vse this medicine. For as in the sicknes of the body, the sick person is past al hope of health & vtterly dispaired, then it is needful for the Phisition not onely to find and prepare the medicine, but also to dispose the sick person so as he wyl & may vse this medicin, and y he may vnderstād howe to vse it: so the sicknes of the soule, which is most precious aboue althings, & in the which mankind is not onely igno­rant, but also enemies of their owne sal­uation, then we must vnderstande by the Phisition of the soule what is the medi­cine, [Page 186] then after what maner it must be vsed, yea & in such wise y the same Phisi­tion do prepare & make vs apt and meete y we both will and cā vse those remedies which he prepareth and apoynteth to vs.

God then is he which in the beginningXIII of the world spake by his Angels to y first man, y is to say, Adam and others vntyll Moses, declaring to them the only reme­dy of saluation, as before is declared, that is to wéete Iesus Christ, in whom onely we find all y is needful and requisit to sal­uation. And after the reiecting of al other natiōs & people made apoyntment wt the posterity of Abraham, & multiplied them exceedinglye & expoūded to them his wyll most abūdantly, as it is cōprised in the. x commaundementes of God. & also ioyned therto certain sacrifices and ceremonies, the which dyd not only deuyde the people of God frō al other nations, but also were certain testimonies of Christes coming▪ & of all the things that he should suffer, for to delyuer vs from the wrath of God: so y they myght certaynly trust and beléeue in hym whiche they hoped shoulde come. [Page] Moreouer, because God knewe that the diuel would moue & styrre vp false Pro­phets which woulde spreade foorth theyr lies as the true cōmaundements of God, he wylled Moyses and the Prophetes to wryte all that God reuealed to them, to the ende that the false Prophetes shoulde not so easily deceyue the people.

But in the end when ye tyme was comeXIII which he had eternally appoynted accor­ding to his eternall & infinite wisedome, he sent downe and presented from Hea­uē his promise, that is to say, his eternall sonne, the which tooke vppon him a verye humaine body, by the vertue of the holye ghost, of the substance of the virgin Ma­ry of the séede of Abraham and of Dauid, with the whiche body God conioygned a most pure and most holy soule, created by the same force of the holy ghost. He was made the very mediatour as is sayde be­fore, and hath truly fulfilled & accomply­shed all that was necessary to be fulfilled for to reconcyle man vnto God.

But in the ende when all these thingsXIII were fulfilled, Iesus Christe ascended vp [Page 188] into heauen, and wylled this doctrine not onelye to bee preached by mouth of the A­postles & Euangelists, but also that theyr handes shoulde wryte it in suche wyse, as the Church should haue to the ende of the worlde one certayne doctrine, vppon the which she might stay & rest, and also by it might separate moste clearely the lyes of the false Prophets and Antichrists from the only verity of God, which is compre­hēded wholy and perfectly in the bookes of the olde and new testaments, so that it is not lawfull to chaunge any thing, eyther adde to it, or take from it.

Moreouer this doctrine had bene writ­ten in vayne, if it were not preached and declared faythfully. And man cannot endure nor sustayne the face of God or of Angelles. And God hauing pittie of the seede of man, in this poynt hath ordained and constytuted Pastours and Teachers in his Church, by whome he wylled that this doctryne shoulde be faythfully decla­red and applyed to the necessyties of the Church publykely and partycularly, that man shoulde not alledge any ignoraunce [Page] of the wyll of God.

Wherefore to the ende I may compre­hende all these things in few wordes, we learne by the mouth of the faithfull Ministers of God, which declare his woorde to the church, al that we haue heretofore de­clared to be necessarie to vnderstande our myserie and our saluation. And for as much as when the word of God is prea­ched vnto man, it is as if they spake vnto insensible stones, therfore we must know that as God worketh to the external sen­ses by his woorde pronounced by his Mi­nisters, euen so hee worketh inwardly by his infinite power, that is to saye, by hys holy spirit, whose office consisteth in these effectes here following.

Fyrst, that as this parte of Scripture (which is called the law) testifieth to our eares, that wée bée most myserable sin­ners deseruing eternal death, euen so the holy ghost teacheth the same, and sixeth it in our consciences (whiche otherwyse were dull and insensyble) and maketh that we bée touched with the true & per­fect féeling of our sinnes, which is the first [Page 189] step or degrée to saluation, as in the sick­nesse of the bodye, it is needefull aboue all thynges, for the recouering of health, to knowe that we be sicke, and howe gree­uous our sicknesse is, and what maner of sicknesse it is.

The seconde effect or worke of the ho­ly ghost is vtterly contrary to this afore­sayde. For it afflyeteth vs, because it de­clareth to vs our damnation by the law, and how the hels be open to deuoure vs. But this agayne doth comfort vs, when the certayne and onelye remedy of salua­tion is applyed to our conscience, which is declared vnto vs by the other parte of the scripture which is called the Gospell, that is to saye, the happy and blessed mes­sage of saluation fréely in Iesus Christe, as wee haue declared here before in order at large.

Now this remedy is applyed by a dou­ble effect and working of the holy Ghost. For first the holy Ghost disposeth our in­tellygence, to the vnderstandyng of the doctrine of the Gospell, which otherwyse séemeth to the worlde verye foolyshnesse, [Page] and so incontinently after it maketh our spirite beléeue that this doctrine of salua­tion freely in Iesus Christe, is not onelye true (for the Diuels know also that this doctrine is most true, and yet therfore be not saued) but also that it appertayneth to vs: and thys is it that is called fayth, the which is so highly commended in the scripture, which is to be vnderstand whē any man doth perswade himself certayn­ly, that saluation & eternall lyfe doth pro­perly and partycularly appertaine to him selfe, because Iesus Christe is declared to vs in his word vnder thys condition, that we doo taste of him, and apply him to our selues by fayth. It followeth then, that fayth is the only instrumēt, by the which as by ones hand saluation may be felt and taken in Iesus Christ. And therefore S. Paule sayd, that we be iustyfied by fayth onely, and also do lyue by it only: not that fayth is our righteousnes and life, but be­cause that by onely fayth we embrace Ie­sus Christ, and be certayne that he is our ryghteousnesse and lyfe. For when any man beléeueth that hee is appoynted and [Page 190] ordained to saluation and eternal lyfe in Iesus Christ, incontinent he is made partaker of all the benefites of Iesus Christ to eternall lyfe: for Iesus Chryst is offe­red to vs vpon this condition.

The thyrd effect and worke of the holy ghost is fixed and set on our harts on this maner, that as he doth vnite and knyt vs into Iesus Christ, as is sayde before, and that Iesus Christ can not be ydle within vs, it is necessary that the same holy gost which engendreth fayth in vs (as is sayd) do sanctifie our hartes, that is to say, doo consecrate vs to God. Now this sancty­fication hath two partes, that is to saye, the abolishing of this corrupt nature and qualytie, which before caused the lawe of God to dysplease vs, and the creation of the new nature or qualytie maketh vs to beginne to wyll and to do cheerefully and couragiouslye those thynges whiche wee know do please God.

Nowe this abolyshing is first begun in the vnderstāding, by the which the dark­nes is lightened in such wise, that we be­gyn to know and approue that which we [Page] dyd thinke before was foolyshnesse. Then after in the wyll which is consecrated to God in such wyse that it hateth sinne, not for the payne, but for the loue of God, and loueth ryghteousnesse, not because of re­warde, but because that righteousnesse of it selfe pleaseth God, so that if there were not yet death appointed and prepared for sinners, or eternal life appointed and pre­pared for those which study to do ryghte­ousnes: yet had hée rather for the loue of God to folow righteousnes, that is to say, to serue God holyly, & to loue his neygh­bour as his lawe commaundeth, and to endure and suffer all maner of paine for his names sake, then to serue the Diuell and his couetousnes.

Wherefore to the ende that I may ga­ther all sumarily together, howe onely in Iesus Christ we find all that is necessary to saluation, lykewyse onely by the holy Ghost we aply Iesus Christ to our selues by fayth. But because this fayth in the beginning is very small in vs, it is necessa­ry that it be increased in vs dayly: wherefore now we must declare by what enter­tainment [Page 191] or meanes it is nooryshed for to encrease more and more in vs. Fyrst, as it is created in vs by the holy Ghost tho­rowe the meanes of the woorde of God▪ which is sowen in our harts, and for that cause is compared to séede: So lykewyse it is noorished and encreased by the same word, when wée heare it dilligentlye and truly preached in the Church of God, and also when we reade it in our houses, and thinke vpon it diligently, & meditate in it day and nyght, forsaking all humane and worldly affections which mought turne vs from God, and holde vs in worldly­nesse. Therfore Dauid sayd he was hap­py, who? not the ritch, not Kings, or prin­ces, or Marchauntes, or any other Citti­zens of this worlde, but he, that thynketh continually and meditateth diligently in the doctrine of God. Therefore they be called straungers in this worlde, wan­dring and marching toward the celestiall countrey.

Secondly, we must knowe, that God aydeth and helpeth oure debylyte and weakenesse in such sorte, that not being [Page] content to declare vnto vs by his woorde with what loue he loueth vs in his sonne Iesus Christ, but would also ioyne to his word certain outward marks or sygnes, to the which also he added certayne cere­monies or maner of doings, representing (by a certayne manner) to our eyes, and geuing into our handes his sonne Iesus Christ with all his goodnes and vertues, of the which we haue before spoken, to the ende that our faith being ayded & sup­ported by these helpes, shoulde bée more and more confyrmed in vs, to drawe vs nerer to Iesus Christ. Now these marks be called in Gréeke mysteries, that is to saye, secreetes, because that God doth sig­nifie and represent to vs by them thinges whiche be verye secreete in déede, because man shoulde neuer doubt in them, that is to say, Iesus Christ with all his vertues and goodnes vnto eternall life. But in la­tine they be called Sacramentes, because of an other manner of vse of them, of the which we shall speake hereafter.

Now there is in the Church of Christe but only two sacraments, that is to saye, [Page 162] Baptisme, and the Lords supper: because that after the abolishinge of the Ceremo­nies of the law, and that the sonne of rightousnes is sproong vp, God woulde not a­gaine wrap vs in a multitude of figures and shadowes, but onelye hath ordayned two Sacramentes, and wylled that they should be composed & made of most simple things, that is of water, bread and wine, and that they shoulde be celebrated with most symple Ceremonies, that is with sprinkling of water, in eating of bread, & drinking of Wine, least that man which of nature is sore geuen to superstition, shoulde abuse these thinges. For if they should see any great preparation or some gorgeous or exquisyte Ceremonies, they woulde staye and be vtterly occupyed in these external pomps. And in stéede wher they shoulde by these markes ascende vp­ward into heauen by faith, and there em­brace the thinges which to vs are signy­fied by these markes and tokens, yet con­trariwise forgetting heauen, would stay altogether in these outward markes, and there woulde search his saluation. Ther­fore [Page] those dyd wholy & altogether corrupt the vse of the Sacraments, the which not content with the simple and bare institu­tion of Iesus Christe, haue burdened and charged the Churche with infinite Cere­monies, so that of a Christianitye, they haue made not onely a Iewery, but also a Paganrye.

The Sacraments be ordayned of God for the same and & purpose that the woord lyuelye declared is, without Sacrament, that is to saye, to be meanes to vs to serue and ayde vs more and more to vnite and ioyne vs to Iesus Christe by fayth, the which cannot be wythout the word. For the word declareth to vs, that which God doth represent and ratifie by them, for as much as they be disible signes of the spi­rituall coniunction whiche we haue with Iesus Christe. Nowe there is 4. prynci­pall poyntes to consider in thys matter: the fyrst what the signes bee, the seconde what is the thyng signifyed and ratifyed by them, the thyrde what is the coniunc­tion of the signes and the thing signified, the fowrth howe we may communycate [Page 193] with the signes and the thinges signified. The signes bée as well thinges néedefull to serue vs in the Sacramentes (whiche be water in Baptisme, bread and wine in the Supper): as be the Ceremonies and manners of doings or ordinances by the woorde of God in the vse of them, as we shall saye hereafter.

The thing signified is Iesus Christe with all his goodnesse, by the which we be united together with him to haue eternal lyfe.

The signes be not transported or tran­substantiated into the thing signified, but bee conioyned with the same, not by pro­nounciation of certayne woordes, but by the ordynance of Iesus Christe, author of the Sacramentes: and not by a corporall manner, or naturall, but onely so as God offereth alwayes spyritually, that which is signified by the corporall signes.

The meanes to communicate with the signes is visible & naturall, but the thing signified, that is Iesus Christe with all his goodnesse, is receyued spyrituallye by fayth onelye, as is sayde before. Then [Page] it followeth, those that be not in the faith receyue but the bare signes, but be neuer thelesse culpable, as well for that they re­ceyue but the bare signe vnworthely, as also for that they haue no respect nor re­garde to the thing which was offered to them, and signifyed, that is to say, Iesus Christe with all hys goodnesse, the whiche they haue reiected by their wyckednesse.

The signe of Baptisme is water, with the whiche wée bée wete according to the ordynance of God, in the name of the fa­ther, of the sonne, and of the holy Ghost. The water representeth to vs the bloud of Iesus Christe, which was shed for the remyssion of synnes (as the visible wa­ter is shedde vpon our bodyes) the which sanctifieth vs to lyue righteously, as was sayde before.

And forasmuch as the Sacramentes ought to procéede after the word, because that the thing for the which they wer or­dained to signify and zeale into our harts canot be receyued but by fayth, & fayth is geuen to vs thorow the preachyng of the woorde: Yet neuertheles concernyng the [Page 194] yong chyldren of the faythful, we do com­munycate and receyue them into Bap­tisme, although as yet they be not capa­ble to heare the doctrine, or to make con­fession as they ought to doo, if they were come to age, yet neuerthesse they be com­prised in the couenant with their fathers, for the which by consequent the marke or signe may not, nor ought not to be denied them.

The second vse of Baptisme is to ioyne vs together to lyue all with one accorde, without changing, putting too, or dimini­shing the marke or badge we all heare.

In the holy Supper of the Lorde, cele­brated according to his holy ordinaunce, without changing, or putting too, or diminishing, the bread is a Sacrament to vs, that is to say, a seale and marke of y very body of Iesus Christe, which ascended vp to the ryght hand of God his father, after his death & resurrection. The wyne lyke­wyse to vs is the Sacrament of the very blood of him which shedde it for vs. The breaking of the bread to vs, representeth the precious body of Iesus Christe to bée [Page] broken with the sorrowes and paynes of death: the powring forth of the wine, the shedding of his precious bloud: the My­nister geuing vs bread & wyne, represen­teth Iesus Christ geuing him selfe to vs. In that we take, eate, & drinke the breade and wine, testifieth to vs, and sealeth into our hartes, the vnity and knot of our bo­dyes with Iesus Christe, to possesse hym more & more with all his goodnes to eter­nall lyfe. Not with téeth or mouth, but with true & liuely fayth, which lyfteth vs vp into heauen, spyritually to embrace hym (and yet neuerthelesse most truely) whiche is our norishment to euerlasting blysse, as the bread and wyne corporallye and visibly receyued, doth entertayn and noorysh vs in this corporall lyfe. For we doubt not but God wyll accomplyshe and fulfyll that whiche hee promyseth by hys woorde, and offereth by his Sacramentes to all beléeuers.

The second vse of the holy supper is to vnite vs together as members of one bo­dy, lyke as we do eate of one bread, made of many graines of wheate, and drynk of [Page 195] one Wyne, made of many grapes, to bee partakers with Iesus Christ.

And as wée must eate daylye to enter­taine and preserue vs in this lyfe, so like­wyse it is requisite to come to this spyri­tuall Table, as often as is possyble, the which cannot be in Baptisme. For it is sufficient to be once entred into y church neuer to depart. Lykewise, forasmuch as it is requyred that euery man proue and examine himselfe, to wete, publikely and openly to auowe and declare the death of the Lord with thankesgeuing, in the holy Communion. Also it appeareth that it appertayneth not to those that bée not meete to receiue it, to wete litle children, whiche neuerthelesse be saued, forasmuch as they be comprised in the couenaunt of saluation with theyr fathers: neyther ap­pertayneth it to those whiche bée not in­structed, or do not vnderstande the law of God, or haue not so much profited as to make profession of theyr fayth: nor lyke­wyse to those which be declared excōmu­nicated, that is to say, throwen out of the communion and company of the faithful, [Page] by the lawful iudgement of the Church.

Beholde in summe what is the doctrine of our saluation thorow Iesus Christ on­ly, by the meanes of our faith. And who­soeuer receyueth this doctrine (the which cannot be, but wher it is faithfully prea­ched, & the Sacraments truly ministred, according to the order establyshed by the worde of God) is a member of the church of Iesus Christ, which is called catholik, that is to saye vniuersall, and out of that Church is no saluation. Moreouer, all congregatiōs and assembles whatsoeuer they bee which hath not those markes, al­though they call them selues the Churche of Iesus Christ a thousande times, what soeuer place or succession they alledge or shew forth, can be no other but the▪ Sina­goge of Satan, wherin there is but dam­nation. And therfore it is good & néedefull for all men to separate them selues, and depart from them according as S. Peter sayde, saue your selues from this peruers generation, speaking of Aarons succes­sors, and of the Church of Ierusalem.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.