A confession of fayth made by common consent of diuers reformed churches beyonde the seas: with an exhortation to the reformation of the Churche. Perused and allowed accordinge to the Queenes Maiesties iniunctions.

A CONFESsion of Fayth , made by common consent of diuers reformed Churches beyonde the Seas : with an Exhortation to the Reformation of the Churche .

Perused and allowed accordinge to the Queenes Maiesties Iniunctions .

Imprinted at London by Henry Wykes , for Lucas Harrison .

Vnto the Christian Reader .

THe subtill Serpent , our deadly enemie Satan , laieth many snares to intangeil mankinde , to withhold him from comming to the truth : but especially two , whiche be of all other most perilous , Wilfull ignorance and Slaunderous reportes : wherwith , if once man be ensnared , say , what you liste , doo what you please , he lieth still in his errours , and will not be remoued : for wilfull ignorance so blindeth his eyes from readinge , slaunderours reportes so stoppe his eares from hearinge the truth , that not knowynge the clerenesse of the light , he estemeth the darknes of a cloudie night , as the brightnes of noone daies , and giuinge light credite to false rumors , beleueth forged lies as vnfallible truthes . Thus many a Christian ketcheth his bane : and no maruell . For , what disease is cured by increasing the corrupt humors , whereon the sicknes féedeth ? howe is it possible , that he shoulde be wonne to the Gospell , that wittingly & wilfully doth blindesielde him selfe , dothe stubbernly refuse to Reade the truthe , dothe frowardely disdayne to peruse any other bookes , then suche as nussell him in his errours ? What good successe , trowe you , is that Capitayne like to haue , that considereth his owne powre onely , and is not desirous to know his enemies strength also ? what wise and trustie Lawier will harken to his Clientes tale alone , and would not gladly ( if opportunitie were offered ) scanne his aduersaries writinges also ? If the iudge will giue eare to the first accuser , & beleue all that he sayeth to be true , and either wil not heare the defendant , or if he doo , estéemeth his woordes as lies , howe can he iudge arighte ? if thou wander in Poperie as in darknes , and wilt not walke in the light of the Gospell : if thy soule be poisoned with venimous superstition , and wilte not tast the preseruatiue of God his woorde : if thou consider Antichrist his powre onely , and wilt not vnderstande Christe his might and puisance : if thou defende thine errours as an euill cause , and wilt not regarde thine aduersaries proufes to mayntaine his righte : if thou wilt credite the first doctrine , that euer thou hardest , which is nothinge els but mens Traditions , & wilt not harken to any other truthe : no maruell , if thou be blinde , if thy soule be poisoned , if thou be conquered , if thou lose thy cause , if thou iudge wrongefully in weightie matters of Faith and true Religion . Suche was the wilfull ignorance of the Idolatrous Iewes , who sayed to Ieremie : The woorde , that thou haste spoken to vs in the name of the Lorde , we will not heare it of thée , but we will doo what soeuer thinge goeth out of our owne mouth , we will burne incense to the Quéene of Heauen , we wil powre out drinke offerings vnto her , as we haue done , bothe we and our Fathers , our Kinges , and our Princes : for then had we plentie of vitayles , and were well and felte no euill : so , they that now adaies will not heare the Preacher of God his woorde , that wil doo what thei liste , that will offer to theyr Ladie of heauen , that will sence to their worm-eaten Images , that will doo as their forefathers , their Kinges and Princes haue done , bosting , that then they had plentie of all thinges , that then it was a merie worlde , that then they felte no euill , doo wilfully , as it were , hydewinke themselues from seing the truth : No maruell if Iehoiakim runne hedlonge into his destruction , when he woulde not vouchsafe so muche as to giue Iehudie the hearyng , while he red the booke of the Lorde , written by Baruch , but cut it with a penknife , hurled it into the fier , and brente it to Ashes . Ahab was content at the length to heare what Michah woulde saye , but estemyng his woordes as lesinges , and beleuing his flattering false Prophets hasted to his miserable ende . And as Michah then saide , that a spirite went out , & was a false spirit in the mouthes of al his Prophetes , so in this our age , not one but many spirites are broken lose , and be false Spirites bothe in the mouthes , tounges & hartes of our Romishe cole Prophetes . For how many lies coyne they ? howe many slaunderous Sclaunderous reportes . reportes forge they to deface the Gospell and the true professours therof ? Doo thei not laye to our charge ( as that Iewes did to Christ ) that our doctrine is newe learnynge ? that we are Anabaptistes , Pelagians , Libertines , detestable Heretikes ? that we contemne fastinge , neglect prayinge , doo no Almes déedes , dispraise good woorkes ? that we denie God his powre , beleue not his woordes , defie Christe his Image , and are enemies to his Crosse ? that we falcifie the Scriptures , refuse the Doctors , deface the Councels , sette at naught Traditions ? that we honour not the Sainctes , estéeme not the Mother of Christe , nor his blessed Martirs ? that we care not for the dead ? that we make God the auctor of sinne , and man as a stocke or a blocke , voide of all goodnes ? that we passe not for the Churche , and rayle against the head therof ? that we abuse the Sacramentes ? that we are rebelles , and teach subiectes to disobay their Prince , inferiours to resist their superiours ? that we preache nothinge but libertie , libertie ? to be shorte , that we cannot agrée amonge our selues about the chiefest pointes of our Religion . These and many such like slaunderous reportes ; haue lyinge spirites put into the mouthes of the Romishe Cleargie , and their adherentes , which if thou credite to be as true as the Gospell , it wil be longe before thou beleue the truth of the Gospell .

But if thou wilt voutchsafe , good Christian Reader , diligently to peruse in the feare of the Lord , this litle treatise , not condemnynge it before thou reade it , nor wrestynge euery woorde to an euill sence , but with indifferencie ponder eche thyng and iudge vprightly : then , then I hope that God will open thine eies , and giue thée grace to sée & to acknowledge his truth , wil enriche thée with wisedome , to discerne the Spirite of truthe , from the Spirite of errour , light from darknesse , Christe from Antichriste .

To those slaunderous reportes I néede not to answeare particularly , bicause they be confuted by this woorke it selfe , as by readinge thou maist vnderstande . But two pointes , I cannot omitte vntouched , which are often vrged and neuer proued : that we falcifie the Scriptures , and agrée not emonge our selues ; in the weightiest matters of Religion . Touchynge the firste , we gather the true meaning of the Scriptures Expoundinge of Scripture . by the circumstances of the text , by reconcilinge it with other places of God his woorde , to the confirmation of the truth , and not to the establishinge of our owne deuises : as some wreste them & racke them , to maintaine their fonde phantasies , inuented of their foolishe braynes . We alledge not the Racking of Scripture . sayinge of Christe to Peter , Ego oraui pro te &c. I haue prayed for thée , that thy faith fayle not , to proue that the Pope cannot erre : Nor , Nemo accendit candela , & ponit eam sub modio : No man lighteth a candell , and hideth it vnder a bushel , to shew that candels should be set at none daies on the Aulter : nor , Lumen ad reuelationem gentium , a lighte to lighten the Gentils , for carriyng of candels on Candelmas daye : nor , Deus creauit hominem ad imaginem sui , God created man accordyng to his owne image , for erectinge of images in Churches : nor Abrahams circumcisinge , for sole and chaste life : nor , Omnia munda mundis : nor , Qui in carne sunt Deo placere non possunt , Al thinges are cleane to the cleane , They that are in the flesh cannot please God , to proue that Priests may not marry : Nor , Nisi abundauerit Iustitia vestra plus quam scribarum & pharisaeorum , non intrabitis in regnum coelorum , Excepte your rightuousnes excéede the rightuousnes of the Scribes and Phariseis , ye shal not enter into the kingdome of Heauen , to declare , that a Bishop muste haue more garmentes at his masse , than Aaron had at his sacrifice . After suche a phantasticall childishe sorte , we violently wrest not the holy Scriptures , to that sence whiche the holie Ghoste neuer meante . Now touchinge our disagrement emonge our selues in the Disagreyng in Religion . weightest matters of Religion . Surely , if we agrée no better then Papistes doo , then were we at a great Iarre : wherefore , I counsell them to plucke the beame out of their owne eyes , and then indeuer to remoue the mote from their brothers sighte : be they so blinde that they sée not the ciuill warre betwixt themselues , and that for the chiefest Articles of their Religion ? Is not that Popes supremacie a principall point Papistes disagree , aboute Supremacie . of their doctrine ? And neuer harde thei that Pope Clement denieth that it is lawfull for a Bishoppe to beare bothe swoordes : saiynge , If thou wilt haue bothe , thou shalte disceaue thy selfe , & those the heare thée ? Contrary wise , that Pope Boniface the. 8. was in a solemne day decked in his Pontificalibus , and caried about Rome on mens shoulders ( the great lobberly Babie woulde not goe alone , but must be borne ) the next day glitteringe in his Imperiall robes he mounted on his Mule ( an vncomely sight to beholde an Asse ridyng vpon a Mule ) & commaundyng a naked swoords to be borne before him , he him selfe criynge with a loude voice , Ecce . duo gladij hic , beholde here are two swoordes : bostinge him selfe to be Lorde of the whole worlde ( muche like to Satans bragge ) bothe concerninge Temporall & Spirituall matters . Pope Pelagius affirmed , that the Supremacie of the Bishoppe of Rome , was ordained neither of Men nor of Counsell , but by Christe his owne appointment . Pope John the. 3. his next successour vtterly denied it . Pope Gregory the firste called him the forerunner of Antichriste , that would be named Vniuersall Bishop . Pope Boniface the. 3. woulde be so called , manger the téeth of his Cleargie , and obtained that proude title by the mischieuous ayde of the impious Emperour Phocas that Trayterous murtherer , and murtheringe traytour . Pope Leo the. 3. acknowleged it to be the Emperour his right , to elect & confirme , whome he liste to be Bishoppe of Rome . Pope Adrian the thirde forbad the people to waight for the Emperours pleasure therein , deniyng that he had any thinge to doo in suche matters . Beholde these Popes agrée for their Headship like cattes & dogges .

Is not erectinge of Images a principall Papists disagree aboute Images . poincte of Popishe Diuinitie ? how happened it then , that the Gréeke Churche , and the Latine Churche fell at such variance about them , that wheras before thei agreed friendly in other matters , & were vnited as one Church , for Images they were seperated , and neuer sithens ioyned againe ? Howe well agreeth Pope Gregory the firste , who would in no wise haue Images to be woorshipped , or knéeled vnto , with Pope Gregory the third , who decreed that they shoulde be woorshipped & had in greater reuerence then euer they were before , & that , whosoeuer were of a contrarie opinion , shoulde be condemned as an Heretike ? Is not Transubstantiation Disagrement about Transubstantiation . a chiefe , a principall , & most necessarie Article of Popishe Diuinitie ? how chaunced it then , that not long after the reigne of Carolus the great , 840. yeares after Christe his incarnation , there beganne suche maruelous great contention about it , and the best learned could not agrée in the matter , as the writinges and doynges of Bartram , Iohn Scot , Paschasius , Lantfranke , & diuers others witnesse ? Lantfrancke confessed , that the earthly substaunce of breade is turned into the essence or substaunce of the Lorde his Bodie , so that it may truely be saide , that we receaue bothe the selfe same true Bodie , which Christ toke of the virgin Mary , and that we receaue not the selfe same Bodie ? Many of our late Transubstantiators affirme , that the substance of Breade vanisheth away , and the substance of Christe his Bodie commeth in place thereof . M. Hardyng biddeth vs Articl . 12. Diu. 7. beware , that we thinke not that the Bodie of Christe is made of Bread as of a matter , but sayeth that where bread was before , after Consecration there is the very Bodie of Christe , this good counsel he giueth , least we should misconster his Augustine , who , ( as he sayeth , albeit we can not reade it in him ) writeth that the Bodie and Bloude of Christe is made of the Substaunce of Bread and Wine . The counsell called Concilium Vercellense allowed & confirmed the opinion of the saide Lantfranke : the Councell holden at Antegane , and an other at Turone , condemned that Vercellense Concilium . Pope Innocentius . 3. in his Laterane Sinode added to the. 12. articles of our Christen Faith , Transubstantiation , as the. 13. Article , wheras diuers other Papistes thinke not that we are bounde to beleue it in payne of damnation , or as the Articles of our beliefe . Some say , that the true and naturall Bodie of Christe is in the Sacrament , but not naturally and sensibly : some other , that it is there naturally and sensibly , as it is euident by Berengarius his recantation that Pope Nicolas & the moste parte of the Cleargie present at the second counsell assembled at Rome then were perswaded . A late writer not so wise as hardie , shoting his croked bolte , ouershoteth his fellowes and him selfe after a straunge sorte : saying , that Christ his Bodie is present in the Sacrament , ( not as a Creature , nor as a Creator , but ) after a manner as a thing betwene both , not after a grosse & carnall manner , but spiritually and supernaturally , and yet substantially , not by locall , but by substantiall presence , &c. and to mende the matter , he inferreth at the laste , but in such a manner as God onely knoweth . Well fare a good helpe at a dead lifte , disputinge of Christe his presence , in the Sacrament , & tellyng how he is there & how he is not there , concludeth that he can not tell how he is there , for God onely knoweth & not he , but blindely I leaue this blinde guide , and ignorant Doctor stumbling ignorantly in darknes , and teachynge in ignorance he seeth not what .

It is a world to beholde , how shamefully they disagrée about Hoc est Corpus Disagrement about the woordes of Consecration . meum , This is my Bodie : some say they be not the woordes of Consecration , but that Christe did Consecrate , when he Blessed : most parte denie that , some saye by the woorde Hoc , this is meante , Bread & not his Bodie : some his Bodie and not Bread : some nether Bread nor his Bodie , but Indiuidüum vagum , indiuidüum in genere , indiuidüum entis , indiuidüum insignitum , Indiuidüum indiuidui , & I know not what phantasticall vnknowen , vncertaine , vnsensible thinge . Vouchsafe , good gentle Reader to peruse the answeare of the godly learned pretious Iuell and reuerende father in Christe B. of Sarum , to Articl. 24. M. Hardinges Indiuidum vagum , and thou shalte finde , vij . or . viij . sundrie opinions or expositions aboute these woordes of Consecration , Hoc est Corpus meum , this is my Bodie : which argueth either their blinde ignorance , or their obstinate malitiousnesse . Thus all men may sée , howe they dissent in Transubstantiation , one of the Articles of their beliefe . I néede not to declare the vehemencie of Pope Gelasius to The Sacrament in bothe kindes . haue the Sacrament ministred in both kindes : affirminge , that he , which deuided the Euchariste , & when he taketh the one parte , absteyneth from the other , doth wickedly & committeth sacrilege . For you know that Pope Innocentius thought it no sacrilege , but highe seruice to God , to commaunde that the Cuppe shoulde not be ministred to the Laye people . It were to long to shew , how pitifully thei dissent , & how vnconstantly they answeare , when they be vrged with absurdities , which necessarilie foloweth their Transubstantiation .

It were to tedious to trouble your Disagrement about the Masse . good eares with the iarring discorde of Pope Leo , who helde it vnlawfull to saye any more then one Masse , in one Churche , in one daye : and our later Popes , who defende it to be meritorious to say a Trentall of Masses , in one forenoone , in one place , whereas in déede one halfe Masse were to manie . It were bootelesse to put you in remembraunce that you shall finde very few , or none , but mislike some pointe or other of Popishe inuentions : some the Latine seruice , some praier to Saincts , some the Popes Supremacie , some Purgatorie , some Iustification by woorkes , some ministring in one kind , some sole receauinge , some crepinge & offering to Images , some the makyng the picture of God the Father , and the most parte Pilgrimage , pardons , Reliques , with such like trumperie : howbeit they will openly defende the doctrine of the Romish Churche , & boldly talke their pleasure against the reprouers thereof . Hereby thou maiste perceaue , good Christian reader , what credite should be giuen to them , who would accuse vs of discorde , when they themselues agrée not emonge them selues , but with shame inough , be at great variance for their Princely Supremacie , for the frée election , sure confirmation , and absolute iurisdiction of their holy Father the Pope , for the glorious erecting of their wodden images , for their meruailous miracle of their straunge Transubstantiation , for the vnnatural presence of Christes Bodie in their hoste , for the coniuringe Woordes of their diuine Consecration , for the sacrilege robbing of the lay people of the Cuppe , for to often sayinge of their Idolatrous Masse , for the greatest misteries , highest pointes , strongest keies , and chiefest Articles of their opinions . Turpe est doctori , cum culpa redarguit ipsum . It is a foule faulte to rebuke an other for that , wherein thou thy selfe most offendest . If they answeare that the truth of their doctrine is one , albeit in some pointes , a few dissent , and sauour a little of errours , & so ascribe the blame to men , and not to Religion , it might please them to alledge the same excuse for our defence . For , as here in this confession thei may reade : the Articles of our doctrine dissent not one from the other . If than any cominge out of Egipte , desire to woorshippe God in the forme of a Calfe as the Egiptians did : or beinge lately weaned from the breste of Gentilitie , longe to lap some sower whigge of Paganisme : or beyng turned from Iudaisme , delight in sundrie of Aarons gorgious ceremonies : or beynge conuerted from Papistrie smell fulsomely , sauer ranckely , yea stinke filthelie of some dunge of Poperie , blame the men , and not the truth . For wine is not to be dispraysed , bicause dronkerdes distemper themselues therewith : nor meate to be refused , for that gluttons surfaite thereby . The vndoubted veritie of God his woorde is pleasaunt meate , and comfortable drinke to that Christian soule , whiche doth hunger & thirste after rightuousnes , albeit the queasiè stomackes of the vngodly cannot brooke it , or the infirmitie of weakelings , wil not kéepe al , but caste vp some , that it receaueth . As for vs , it may plainely be perceaued by this little treatise , that we dissent not in any Article of our beliefe : in any mater of saluation or damuation : but rather in ceremonies , in trifelinge and indifferent thinges , yea & in such sort , that notwithstandyng we al consent in this , that they may be altered , remoued , and quite abolished without any great hinderance to Christ his Church .

Thus haue I giuen thée warning , good Christian reader , of two daungerous snares : wilfull Ignorance , and slaunderous Reportes , wherwith thy craftie enemy Satan woulde intangle thée , and withholde thée from comminge to the truth . Now then it resteth , that thou wilfully doo not blindefield thine eies , from beholding the clere light of the Gospel , least wittingly thou stumble into perilous ginnes , nor lightly open thine eares to beleue forged slaunders , least thou be faste tied , with the stronge cheynes of diuelishe illusions , but that thou willingely marke the proufes on bothe sides , & indifferently heare , what we teache , and so vprightly iudge our cause : whiche thinge that euen the simplest might the better doo , I haue done mine indeuour faithfully to translate out of Latine into English the Confession of the Christian faith , compiled by the generall consent of sundrie Christian Churches , as by the title thou maist vnderstande . I liste not at large to commende their godly Zeale , who woulde not couetously hoorde vp from their poore bretherne so greate a treasure , but liberally deuide it emong them to the enritchinge of their soules with heauenly riches , for so thei might lose the chiefest parte of their deserued prayse , by the folye of a slender commender . Neither minde I to extoll the woorthinesse of their woorke : for pure Golde compared with rustie brasse preferreth it selfe , and néedeth no prayser . This onely I affirme , that by readyng this booke , the learned may refresh his memorie , with profitable repetinge of that he hath bene taught , the vnskilfull may learne that he neuer knewe , the faithfull maye be confirmed in the truth , the infidell reclaymed from his errour , the Parent , the Childe , the Maister , the seruaunt , the Prince , the subiect , instructed to serue God , to labour in his vocation , to fulfill his duetie , so that muche profite may ensue to all , except any man beyng blinded with the darke miste of superstition & idolatrie , disdayne to reade the truthe , whome iustly we maye accuse of wilfull ignorance : or els , beinge wedded to his lewde phantasie , condemneth before he readeth , who declareth him self to be of a malitious frowardenesse , stubbernlie bente against Christe and his woorde . God ( if it be thy will ) conuert all such from theyr sinfull waies : God giue them the spirite of wisdome , to consider , that it is harde for them to kicke againste the pricke : God soften their stonie hartes , least the preachyng of thy Gospell be to them , Odor mortis in mortem , a sauour of death vnto death and eternall damnation . God indue vs all with his heauenly grace not onely to heare and reade this vnfallible truth , but to beleue it also : that beleuing it , we may openly professe it , and openly professing it , may constantly continue therein , & constantly continuynge therein , may leade our liues accordingly , to the profite of our countrie , the edifiynge of thy Churche , the defacinge of Hippocrisie , the rootinge vp of iniquitie , the establishinge of thy woorde , the aduaunsinge of thine honour and our soules Saluation : Graunt this O mercifull Father for thy déere sonne Iesus Christ his sake , to whome with thée and the holy Ghost , be praise and glorie for euer and euer . Amen .

q , I. O. FINIS .

To the moste renoumed Prince , Lewes of Borbon , Prince of Condey , &c. and other famous and noble Dukes , Marqueses , Erles , Barons & Lordes of the Nobilitie , that embrace the true Gospell of Christe in the realme of Fraunce . Theodorus Beza Vezelius a minister of the Church of Geneua , wisheth grace and peace , from God the Father and our Lorde Iesus Christe .

I Present vnto thée most renoumed Prince , and to the What is true nobilitie ? residue of you that are made noble by the true knowledge of Christe , through the mercie of our most mercifull and heauenly Father , the bookes of the newe Testament : which were translated into Latine by me , a fewe yeares by passed , & are now againe perused by me , with as great fidelitie and diligence as I could possible , and set foorth with certaine briefe summaries of the doctrine therein comprehended , a present vnto the Churches of God ( of whome you are the tutors fosters and norishinge Fathers by the The noble are the norishers of the church . decrée of the moste Christian Kinge ) would to God so profitable , as I truste vnto you it shal be pleasant and acceptable . For why should not I promise my self this of you , who haue so stoutely and constantly declared before the whole worlde that you are not ashamed of the Gospell of Christe : and to whome ( I woulde knowe ) rather then to you ( whiche doo not onely approue & allowe the doctrine here taught , but set it at libertie , and restore it ) shoulde I dedicate these my poore trauayles ? But what néede we these trauayles shal some say ? Beholde therfore I will recite the reasons more at large that haue moued me hereunto .

Those men are altogether intollerable and in no case to be suffered , who for the desire of Nouelty , doo condemne Antiquitie may not be Antiquitie , like as also those are woorthie great reproche , whiche can finde condemned onely for desire of Noueltie . taste in nothinge but in that whiche is olde and auncient . For I praye you , were they not al once new which now are olde & auncient ? And this can not be denied of any , that will confesse the truth without contention , that euermore in all worldes there were some , Errours are olde . that either of ignorance , or of set purpose , did darken and obscure the manifest truth of God . And also this is euident ( though God did neuer so seuerely punishe the infidelitie of the worlde , that he did leaue his Churche vtterly destitute of the true knowledge of his woorde ) yet that there was not alwaies the like measure of knowledge , no not in those things the are the chiefe pointes of our Religion . So that some most false and daungerous errours are very auncient , in so muche that Paule him selfe of olde time did write vnto the Thessalonians , sayinge : Nowe the misterie of iniquitie is already in workinge . And Iohn saide , that euen then were many Antichristes in the world . Antichriste is olde . Howbeit no man can easely finde sure and certaine remedies for these euels The wante of the woorde is the cause of all errour . and diseases , saue onely that knoweth the right and true causes of them , the whiche causes in déede are many , but they flowe all as it were foorth of one fountaine : that is , because that men turne from the woorde of God , from the woorde I saye , that is conteined in the bookes of the Prophets & the Apostles , vnto theyr owne dreames and inuentions . For that light beyng once taken away ( the whiche who so doth not sée to be the onely and singuler light , seeth nothinge at all ) what can folow , but that like blinde men , they shoulde grope in darkenesse ? Neither are they in any wise to be hearde , that are of a contrarie opinion . For what say they , doo not the Heretikes pretende the woorde of God ? therefore stande we néede of some one rule whereby the false interpretations of the woorde whiche sometime is ambiguous and doubtful , maye be discerned from the true : But What rule will serue . what rule shall this be ?

One sorte doo here obtrude vnto vs , that their most vaine name of Catholike or Vniuersall , whiche at all times Catholike . and in euery place ; and with all men hath bene receiued . Of whome if thou goe further to aske the question , what is so Catholike ? there of necessitie they muste sticke faste in the myre , when the demaunde is made of the most parte , of the matters that are in controuersie .

Another sorte set before them selfes the Councels & olde Canons : to whom Councelles and Canons . they geue glorious titles , as though thereby the concorde of the Churche might be recouered , but all in vayne : for I doo thinke that no man is now so ignorant , but that he doth know , that many Synodes and Councels ( I doo speake of them that are not openly condemned ) haue decreed euen in thinges concerning doctrine , not onely darkely but also vnlearnedly . Wherfore oftentimes the Prouincials haue bene corrected by the Generall , and yet the Prouinciall hath sometimes iudged more vprightly then the General . And that the truth was so , euery one maye easely perceiue , that can compare Gangrensis Gangrensis Synode , taught more purely of the Sacramentes , &c. Counsell with many that they call generall . I passe ouer that thinge whiche the very History of those times doth moste manifestly proue , that in those which we may call the best times ( if they be compared with the latter ) there was partly such ambition of the Bishops , partly suche a vaine babling ignorance , and of many of them suche an open and desperate malice , that verie Sathan hath bene the president of some Councels . blinde men may easely sée that Satan was the president of these assemblies . What now then if we doo sette before vs the Councels assembled for a rule ? since that time that most manifest tyrannie hath oppressed the Church , suche as that late Councell of Trent was ? Yea what if those best and moste approued Councels determine nothyng of any of the chiefe pointes of Religion , onlesse it be of one pointe or twaine ? Agayne , what if some be corrupted , their Epistels falcified , their decrees fayned , & forged Canons an infinite number cropen into place ? That fraude Pope Boniface did falcifie the Nicene Councell . and crafte of Boniface , then Bishop of Rome , whiche was perceiued in the time of Augustine , in the Aphricane Councell is not vnknowen : the which yet a certaine foolishe and most wicked Apostata , whose impudencie also is wel knowen , went about of late to excuse before thée ( most noble Prince ) To conclude , what haue not these wicked men attempted ? and what durste they not take in hande in these Countreis , in the whiche thinges were lawfull that they lusted ? Thus muche then for the Councelles .

Others doo flie vnto the writinges Those that call moste for the Fathers will not allowe the Fathers in all thinges . of those that they call the auncient and Catholike Fathers , but of so greate a number of those , whome I pray you shal we choose ? for we haue but fewe very ancient ( that is to say vnto the time of Constantine ) emonge whome the Latines vndoubtedly were the chiefe : yet are they such as thei that haue the Fathers in most reuerence , will not altogether agrée vnto , without many exceptions .

Then Arius firste occupied the age that folowed , vnto the manifest fall of the Romaine Empire : and after him Macedonius , deniyng the holy Spirit to be God , and therefore was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But chiefly Nestorius and Eutyches in the East , vnto whom the principall & moste excellent wittes did answeare and oppose them selues : neither was there any age that had more plenty of learned Bishops . The secte of the Pelagians did occupie the West , whose dregges to this daye doo still destroy the Churche . Here now I require that without the iniurie of any , I maye vtter the matter as it is . Therefore I demaunde this question : Whiche of the Fathers shall iudge these controuersies . which one chiefly , or whome of al these Fathers , they wil haue for the iudges & desciders of these controuersies that are at this daye emongst vs ? Firste of all , thei them selues ( as becommeth them well ) refuse this authoritie : for they crie with one voice , that they doo bring that , whiche the Lorde hath taught : The Fathers will haue the woorde of God iudge . and that they will haue their doctrine no farther mainteined then it is proued by the woorde of God written . The saiynges of Cyprian , Augustine , and Chrysostome , chiefly of all others are euident in this point : wherby they call vs to the onely holy Scripture . I will saye a little more also by the licence of them , that haue studied their writinges . Euen at that time in Grecia , The learned Fathers permitted foule errours . did Satan lay the first foundations of the inuocation of the dead : the whiche errour the Bishops of moste reputation did not onely not resist , neither yet other godly and learned men ( saue for suche faultes ) but were occupied to set foorthe their eloquence al together in writinge of their prayses . Others of lesse learnyng busied themselues wholy in certaine vaine studies , whiche that nation of the Grekes was alwayes ouermuche geuen vnto : as to the buildinge of glorious temples , for the honoring of the memories of the Martyrs , and to the heapynge together of ceremonies . Another sort partely of ignorance , partely of couetousnesse and ambition , & in the ende of a manifest wickednesse , did not onely not represse those open superstitions , as they did grow , but altogether did norish them . Howbeit in that time , thrée euels did principally reigne : first , that they that had bene brought vp in Philosophie , Three euels in the dayes of those Fathers . Philosophicall Diuinitie . did not remember that moste graue and Apostolicall sentence : Take you héede , least any doo spoyle you through Philosophie . For besides that thei had many vaine speculations , as in the appliyng to the Angels the imaginations of Plato , concerninge the intelligences & Platoes superstitious dreames . spirites ( the whiche errour séemeth to haue continued from the Apostles time , who condemneth plainely the superstition about the Angels ) they did manifestly wraste the woorde of God vnto those lessons , that they had learned of the Philosophers . Hereof sprange the opinions , of the powre and frée will of man , whiche are altogether Aristotelicall , Aristotels Diuinitie . wherwith at this day the Churche of God is shaken , and had bene troden downe longe ago , had not Augustine ( prouoked by Pelagius ) set him selfe againste it : yet to passe many other thinges ( whiche I would gladly to be couered as the faultes of the Fathers ) he him selfe also sometimes bearing to highe a faile , rusheth vpon the rockes of humane Philosophie . Yet was there an other euell the worst of al , that like The thirde euell of Allegories . as which a deadly disease , all mens mindes were infected , with a meruelous desire to turne and transforme all the Scriptures into allegories : in the inuention whereof , euery man thought euery thing in this point to be lawfull to him selfe . Origene surely séemeth , to Origene . haue geuen occasion to both those euels , of folowyng the Philosophers , and also of the Allegories : whiche was the most vnpure writer ( as I do take him ) that euer did write vppon the Scriptures : whome though many ( as he wel deserued ) did abhorre , yet some , of the other side , had him in great admiration because he was very excellent in the knowledge of the languages , artes and sciences : and some did pursue him rather of enuie then of vpright iudgement . But this euell did not staye in the East , but spredde through Africke , Italy , France and Spayne : so that all the Scripture was transformed into perpetuall Allegories . In the meane reason Pelagius & Donatus did arise , against whome God set vp Augustine Augustine . and caused the chiefe pointes of Christian Religion ( as of the prouidence & Predestination , of frée will , of faithe , and of Iustification by frée grace , which were almost oppressed by the Philosophicall Gloses of the Gretian bishops , to be knowen and published : and yet notwithstandinge at the same time ( whiche is wonderfull ) prayer to the dead did growe into vse , and also that foolish opinion of single life : the which shamefull errours Hyerome is not Hierome . ashamed to defende . And the multitude of Ceremonies did encrease , as Augustine complayneth to Ianuarius : and many did honour the Monkes as they had bene Angels , especially in Egypt and Syria , the most superstitious of all nations : and then began prayers to be made for the dead : & the question of Plato of the fire of Purgatorie did Plato his Purgatory . then arise , the whiche yet was not generally receyued in the Church , as the writings of Augustine doo manifestly declare . Wherefore to returns to the matter , whom of so great a multitude shall we especially choose for iudges : if we will heare that Apostata of whome I haue spoken , we muste chouse them that liued about the time of Theodosias the great . And surely I graunt that there was at that time very learned Bishoppes , but yet dare I affirme this thinge ( the whiche I doo protest that I doo not speake for the reproche of any ) that scarcely any of them can be named which doth not bothe dissent from him The Doctors dissent one from another . selfe , & from others in many thinges , and those of no small importance . And if peraduenture that Apostata ( that I did speake of ) shall denie it , then let me be counted a lier , onles I doo plainely proue it . But here I knowe what exception he will make : at the leaste by these wryters saith he , it shal appeare , what was the forme & outwarde face of the Catholike Churche . As though What neede we seeke for formalitie . this were the chiefe pointe of our controuersie , & not rather of the doctrine it selfe : or as though at all times , al rites & Ceremonies are to be receiued without exception , whiche the Apostolike Church it selfe hath vsed either as profitable or necessarie for their times : and as though they were not playne Buylde thy house before thou paynte it . fooles which when the foundations of the houses were al fallen downe , would be so carefull for building vp the roofe ? And what néede many woordes ? I suppose that many of you ( most excellent & noble Lordes ) haue in your remembrance how when we did treate of this matter at Poissy ( where we had rather a triflynge skirmishe & alteration then a serious and earnest disputation ) we did thus conclude in fewe woordes : that the waie and meane to finish the troubles and controuersies , whiche some froward Newtrals and halfefaced men Agree of the doctrine then talke of the comely Ceremonies . ( to name them no worse ) doo so importunately craue , was first of al , that we should dispute and agrée by the woorde of God , of the doctrine it selfe , and of Faith , the whiche beyng once established , then should we agrée much more easely about the Ceremonial matters : of the whiche we would reiect some as vaine and foolishe , some as superstitious , either by them selues or by circumstances , some as altogether wicked , and some finally we would willingly admit : whiche coulde be proued either profitable or necessarie . What then doo these men require any more ? assuredly most noble Prince , they séeke this one thinge , that they may bringe into hatred Many that seeme qualifiers of these controuersies seeke to spoyle the flocke still without checke . the faithfull Ministers of God , as men seditious , ambitious , and louers of changes , suche as woulde haue all thinges new , that they themselues may still spoyle and destroy the poore flocke of Christe without controlment . For they are like those without doubte of whome the Lorde speaketh : that they neither will enter into the Kingdome of Heauen them selues , nor suffer others to enter in . Thei are the most perilous men vndoubtedly , that are suffered Who are the moste perilous enemies ? to liue this day vnder the Sunne : more daungerous by muche , then the open enemies of the Gospell , and therefore ought you principally , that are the patrones and defenders of the Churches of God , ( by the most Christian Kinges decrée ) to auoyde such men and beware of them : who partely for their bellies sake , partly for lucre , partly for enuie and malice , partely for fauour of them whom they flatter , lie in waite to trap you . But I sée that I haue bene somwhat longe in confutinge this opinion : therefore I doo returne to the matter . For what shall we say or doo to those , which imagine that the publike errour Publike errour can not be the rule of Religion . muste be folowed for the rule of Religion ? whiche set the bare names of fathers and custome against all reasons and proufes ? whiche finally doo sticke onely to that one Churche , whiche no The Papists calling one church Vniuersall , ioygne together contraries . lesse foolishly then falsely they call the Catholike Romish Churche ( that is to say an Vniuersall particular Church ? ) surely I doo thinke that we muste let them alone , least we shoulde séeme to labour to cure madnesse with reason . But now if none of these that we haue God is the Iudge . spoken of , may sitte as Iudges in this cause , but rather muste be iudged of others , in what courte then shall this great controuersie be pleaded ? Verely before the iudgement seate of God onely . Then will they say , let him be called Where shall wee finde him . downe from his Heauenly palace . Nay why doo they not draw him foorth of these their Chancels and holy corners ? forsooth because we stande in no néede of a dumbe God , that can doo nothinge but kéepe silence , suche one as their crusted God is in the wafer cake : but of that good God that speaketh clearely and plainely vnto vs . And I praye you where shall we finde him ? no Not in the Boxe . But in the Scriptures . where doubtles saue in the writinges of those men of God , who ( as Peter witnesseth ) haue bene stirred vp by the holy Ghost to speake vnto vs : of those I saye vpon whose doctrine as vpon the foundation , the Apostle crieth that the Churche is builded , euen vppon the bookes of the Apostles & the Prophetes whiche are conteined vnder the name of the Olde and new Testament . But say they , the doubt standeth of the interpretation Obiection . of this woorde whiche we say must be sought at the Church . But first of all we must agrée whiche is the Answeare . Churche : for the Synagoge of Satan also doth abuse that fayre and beutiful name of the Churche . And howe canst thou iudge this same thinge but by the kinde of the doctrine ? And how canst The worde is iudge of the Church thou put a difference betwixt the true doctrine and the false , but by the holy Scriptures ? As for that succession wherein some sette all their succour , it hath ceased longe ago to haue any force or valure , seyng this is most certaine , that the most ignorant and wicked men haue bene the successours for many yeares vnto the good and learned Bishops : Succession of doctrine not of persons requisite . and that there doth appeare no steppe or token of any lawfull vocation in the Churches now for a longe ceason . Furthermore we doo require a succession of doctrine , not of the persons , euen of the Propheticall and Apostolicall doctrine , so that of necessitie we must runne againe to the bookes of the Prophetes & the Apostles , for the proofe of the true succession .

As for the name of Traditions , the The bare visar of Traditions serueth not . whiche some also that feare nothinge more then the triall of the Scripture , doo holde foorth as the terrible face of Gorgon , what is it els I pray you , but a bare visar ? for if it be vnderstande of the doctrine , seyng we haue the woorde writen , what néede we any thing vnwriten ? for surely this vnwriten is more vncertaine than that writen , and no man maye séeke a proofe at the vncertaintie of that whiche is certaine . How be it here I doo sée , that many thinges maye be obiected against vs . For first of all they will say , that they vnderstande by the name of Tradition , An obiection . not that whiche was not writen by no man at all , and onely deliuered from hande to hande , but that which though it be not comprehended in those holy bookes which men call Canonicall , yet may be proued by some other woorthie wryters : so that though at the firste it was vnwriten , yet may nowe woorthely be called writen : and suche they call the Traditions of the Apostles . Moreouer they will also alledge that they vnderstand by this name Traditions , certaine plaine and manifest explications of the Christian Faith , which were receiued in the olde Churche , as of Christe , how he is of the same Substance with the Father : and of the vnitinge of these two natures , and such like : for these men vse to choose foorth such thinges as are certaine and moste plansible . Now though I suppose that I haue sufficiently answeared vnto these thinges heretofore , when I did speake of the Councels and of the writings of the Fathers : yet haue I more The answeare . to answeare . For first of al , they them selues will graunt that all suche Traditions are not to be receiued without exception . What rule then shal we kéepe herein ? Againe if we depende of mens writinges and authoritie , when the Mens writinges can not be iudges . question peraduenture is of the rites and ordinaunces , howe many thinges shal we finde not onely diuerse one from another , but cleane contrarie ? when that controuersie of kéepinge the feast of Pasche or Easter was in the Church of most ancient time , whiche proued & tried most manifestly the vayne ianglyng , the ambition , the ignorance , and the frowardnes , of the moste parte of the Bishoppes of the whole worlde : so that the whole worlde was shaken together , none otherwise then if the controuersie had bene of the whole Substance of our faithe : and bothe parties doo alleadge the Traditions of the Apostles : what came to passe at the length , but that both parties hauyng on their side ( as thei said ) the Apostles , the strife was more styrred . Let the Epistle of Irenaeus be red , not to one counted a Pope By the Epistle of Irenaeus we may see the libertie in Traditions . & the Vniuersall Bishop of the whole worlde , but to the most foolish & ambitious B. of Rome : & therby it may easily be knowen , what libertie hath bene in al Churches hertofore in these rites & ceremonies , vntill by the tiranny of some the Churches were oppressed . Neither meane I here to recompte vp euery thinge , for we had néede of a whole booke so to doo . What then shall we folow here ? That ( say they ) which shal be founde euery where to be receyued of al men , as the oyle & creame as they call it , the signe of the Crosse and such like . Then let vs conclude this one point , that the particular Traditions beyng shut out and secluded , onely the Catholike and Vniuersall maye be receaued : and of these we shall speake afterwarde .

Let vs come to the Traditions of Two good kindes of Traditions . doctrine . They are such , that either to resist the Heretikes , doo make playne certayne thynges taught in the holy Scriptures , whiche the Heretikes doo vse to darken as thei doo the most cleare matters : or els they doo set foorth suche thinges as may be gathered by the comparinge of the places together , though they be no where writen in the selfe Euell Traditions . same woordes . Either are they such , as doo either adde or diminishe or alter and change either openly or priuely any thinge in the Propheticall and Apostolicall writinges . Both those first kinde of Traditions ( suche as are the expositions or confessions of the faithe of the foure Councels ) we are so farce from refusinge of them , that contrary wise with open armes ( as they say ) and most willinge mindes we doo embrace all suche .

But for the thirde kinde of Traditions how can we iudge that to be admitted ? The Traditions that adde to the worde . for if any thinge ought to be added to the woorde of God written , it foloweth that all thinges necessarie to our Saluation are not writen in the Lawe and the Gospell . But of the law this neither may nor ought to be spoken for then God might séeme vniuste forbiddyng by plaine woordes any thinge to be added thereunto . Neither doo I here care for the Cabalistes , Talmudistes , and all that kinde of shamelesse men . For what can be spoken more plainely by the Lorde ? And howe seuerely God hath aduenged this rashnes when any thing was added not onely in doctrine but also in rites , & ceremonies , so many proclamations of the Prophetes the interpretours of the lawes , criyng out against them , and all the Historie of the Bible , finally Christe him selfe is a sufficient witnesse . And shall we thinke that God hath cared lesse for his Church , or prouided worse for it , when he sent Christe and his Apostels sufficient teachers . his sonne downe into the Earth ? or can we suppose that the Apostles were lesse diligent in this pointe then the Prophetes ? Paule dothe protest vnto the Ephesians , that he had holden nothinge backe , but had declared all the counfasle of God vnto them , so farre foorth at the least as appertained vnto their eternall Saluation . Lette them shewe then what Paule hath taught that he hath not writen : or els let them confesse the full doctrine of the Gospell ( which he calleth the power of God to saluation ) to be comprehended in his writinges . But what néede so many woordes ? when we come to the pointe what can they bringe foorth that is omitted in matters of faith by the Apostles and the Euangelistes ? Peraduenture that the blessed virgin Mary was Obiections for Traditions . not conceiued in Originall sinne : that she continued all hir life longe a virgine , that children muste be Baptised , that Baptisme is not to be reiterated , that men muste fast in Lente , the holy oyle and chreme , the Holy water , that Altars muste be hallowed , the Crosse must be woorshipped , and what ye wil. For they confesse that none of those thinges are founde in the holy Scriptures . As for Transubstantiation , auricular confession , praying vnto Sainctes & purgatorie fire , they haue nowe a good while sought them in Scriptures but all in vaine . But concernynge the maner of conception of the virgine Marie , not onely the holy Scriptures doo not teache it , but neither any of the auncient writers doo make mention of it . And although I doo willingly and reuerently beleue her perpetuall Virginitie vnto death , yet ( as I once answeared Answeare . to an impudent Munke in thy presence most noble Prince ) this thing perteineth nothinge to the mysterie of our Saluation . For it is sufficient for vs to beleue that whiche is done in déede , & declared by the Euangelistes that Christe our Sauiour was conceiued by the holy Ghost , and borne of the virgine Mary . And that the infantes ought to be Baptised , & that Baptisme may not be reiterate , we doo not gether of any bare Tradition without the woorde of God . As for those other thinges howe can the holy Scriptures expresse them ? the which coulde not be established in the Church , but that the authoritie of the woorde of God muste firste be ouerthrowen , as maye be proued with moste euident reasons . But this muche at this present , for we doo not vndertake nowe to declare euery particular matter . Wherefore I come to that kinde of Traditions , whereby Traditions that diminishe . somethinge is taken from the doctrine of the woorde of God written , as when the one parte of the Supper of the Lorde is taken awaye from the Laye men : and when vnto the woordes of Paule that calleth the forbiddynge of mariage , and the lawe of forbiddinge of meates , the doctrine of Diuels : there is added the exception of an aduised vowe , and an other generall exception , whiche many will haue to be auaileable in all pointes , Except it please our Lorde the Pope otherwaies . But who Blasphemy . I praye you that tendereth the glory of God as he ought to doo , can suffer suche cursed sacriledge ? for assuredly if it be lawfull to take away any thing from that doctrine written , then is it necessary that like as these men haue compted the doctrine taught by the holie Ghost a littell before , to be haltyng and vnperfecte , and to wante somewhat , so nowe in other thinges , they may say , that it is redoundant & superfluous : neither of the which two things any good mans eares can heare without great offence . But yet they saye , that no man can denie , but that the ceremonies of the lawe are altogether already taken away . Howbeit we doo not treate nowe of the rites and ceremonies ; but of the very substance of the woorship of God , whereof though we doo iudge that Ceremonies of old to haue bene a portion , yet serueth this nothing to defende their bolde sacrilege . For what meruell is it , though the lawe whiche was made to shadowe those things whiche were hoped for to come at the time apointed , did vade and vanish away at the light and sight of the same ? but if these men bringe against vs that the loue feastes called Agape . & that Apostolicall decrée of things offered to idols & the strangeled , was taken away by commen consent , & the anointinge Apostolical which we haue now abolished . I doo answere againe , that these are externall thinges of which we shal dispute afterwarde . But this we conclude for certaine , that the doctrine of Saluation conteyned in Gods woorde , must be mainteyned safe & sounde , not onely in the whole substance but in euery the least and smalest parte therof without addition or diminution .

Now why should we once name or Wicked Traditions . make mention of that thirde kinde of Traditions , which doo either shake the fundations of the Saluation by Christ , eyther ouerthrowe the thynges that are builte vpon that foundation . Such as are the Supremacie of the Bishop of Rome , the praying to sainctes , prayer for the dead , the makyng and the woorshippyng of Idols , the Magistrall and Doctorall determinations ( as thei call them ) of frée wil , of merite , of pardons and of such other filthinesse , the which thinges séeinge they coulde neuer be established so longe as the authoritie of the Heauenly doctrine stoode vnshaken in his full force , so are they ouer impudent , whiche doo thinke that these thinges maye be established , eyther by the false forged title of the Church , or by the prescription & length of time .

Goe to then , lette vs conclude this All Catholike Traditions are not alwaies to be allowed . place , that they are farre deceyued which thinke that the Catholike rites are of necessitie to be receyued , for there be also some Catholike errours , whiche haue crepte into the Churche , partely by the ignoraunce of many of the Bishops , partly by their negligence , partly by their blinde zeale and apishe imitation of others , and also by theyr ambition & couetousnes , but chiefly by the moste gréedy desire of honour which was in the Romish Bishoppes . Furthermore wheras in the appointing of Externall rites and ceremonies whiche are perticular may be alwaies chaunged , and muste be abolished when they become superstitious or Idolatrous . rites & orders , wise men alwaies haue had regard to the time , place , and persons : who dothe not sée , that they are moste foolishe , who in these kinde of thinges , when the circumstances are changed , will not onely haue nothyng chaunged , but also such thinges as are for iuste causes abolished , either by the continuance of time or other waies , yet because they are auncient , thei wil haue them to be againe reuoked ? but what shall we saye of those thinges that are degenerate into the most manifest madnesse of Idolatrie ? the whiche in that most cursed time when God was angry with our sinnes did preuaile , though a fewe in the beginninge ( but in vaine ) did resiste , the whiche thinges finally though they were not at this present vtterly polluted , yet are they such , as can scarsely ( no not all ) be kepte pure any longe space .

But here cometh to my minde the Politike Gentlemen . voice of these men , that thinke themselues most witty of all others , which thinke that the Churche ought to be reformed but not transformed . And they call the reformation , a restorynge agayne of those rites , whiche were in vse in the florishyng time of the Church , as they terme it ( takinge awaye some thinges which by the wickednes of times haue bene abused ) the whiche except we doo receyue , they crie that the Churche is transformed , and depriued vtterly of hir beautie and comelinesse . Surely their woordes haue a greate shewe and a beautifull , but it procedeth from the spirite of Satan , whiche then bewrayeth it selfe , when we come to the matter : for them there is nothyng so shamefull that they dare not couer vnder the colour of antiquitie and obtrude it vnto vs for comely and beautifull . Those Rapsodies moste vayne and foolishe written of these matters by G. Cassander that bablynge Apostata ( with whose name I woulde not defile these papers ) doo declare these matters .

How be it I folowynge the example of Kinge Ezekiah ( so greatly commended ) had much rather to imitate such , which doo Iudge that the offence and daunger that lieth in the high way , ought to be abolished and taken away , though at sometimes there hath bene or maye be some vse therof : rather then to appoint monitores to stande by , which may admonish the passengers lest they at vnwares doo fall into suche perilles . For what if they that are admonished doo not obey ? or the Monitors doo not their office ? Moreouer besides that in many of their suppositions I doo not onely dissent from them , but I doo vtterly abhorre them , so in their proposition I can not agrée vnto them . For if we séeke The chiefe patterne of the Church is in Christe and his Apostles . the most beautifull face of the Church & most perfect patterne , I suppose that is it , which was not onely begonne ( as these men imagine ) or shadowed out with the firste pouncinge or paintinge draughtes , by the Apostles themselues ( which were the chiefe workemaisters the euer the Church hath had or shall haue hereafter ) but portered foorth moste beautifully & most diligently , with most liuely colours : from the which the farther that thou strayest , so farre wide wanderest thou more & more from the rule of thy worke . And after what sort that forme was , & why I should thinke that we ought to séeke it no where els , saue onely in the writings of the Apostles & the Apostolical Historie writen by Luke ( whome I doo graunt to haue The contrarietie and lies of Antichristes Churche . painted this foorth most excellently ) not onely the contrarietie emonges themselues doth compel me vnto it , but also to speake plainly , the fonde vanitie of them which haue either perticularly recited or wholly collected the Apostolical Traditions ( as they terme them ) suche as those foolishe & most false descriptions of them attributed vnto Clement , & those that thei call the Canons of the Apostles whiche haue bene a greate while ago counted emonge the bookes the are to be reiected . But if some will obiect that al thinges are not written by the Apostles and by Luke : I praye you why doo they thinke so , because there be but fewe Christ contented him selfe with few ceremonies , and so did his Apostles . thinges conteined in their writinges ? Nay would to God that they which boste themselues to be the successors of the Apostles could haue contented themselues with this smal number . For God would neuer haue had the rites & ceremonies of Moises abolished to the intent that others shuld be put in their places : & if it were not lawful to imitate the Iewes , Iewes nor Idolaters may neither be folowed . much more vnlawful is it to folow the Gentiles , the which thing if the Ancient Bishops had remembred , Christian Religion had neither swarued so soone nor so shamefully , first into vaine ceremonies & triflinge Liturgies , after the into manifest superstition , & last of all euen degenerate into an Atheisme . For Paule woorthely doth call them Atheists & Godlesse , whiche doo not woorship the onely true God as he ought to be woorshipped . But shal we say that the Apostles did not properly treate of this argument & matter ? Nay certainely it were a certaine kinde of impietie , to thinke that the holy Ghost had not so great regard of the Church as was conuenient : and this dare I affirme that he which readeth diligently the History of Luke , and the Epistles of the Apostles , shall therby very wel learne , not only the chiefe pointes of the Ecclesiasticall Folowe the Scriptures and thou shalte not neede vnwritten traditions . order , but also almost euery part therof , so that no place néede to be lefte at all , to those vnwritten Traditions . Notwithstandyng how so euer this be , seinge we stande néede of a most perfect distinction to discerne the diuersitie of those infinite Traditions , by what rule By what rule shall we trie the diuersitie of Traditions and Ceremonies . I praye you shall we trie them ? for we haue declared that there can be no sufficient argument concluded , neither by the Antiquitie nor Authoritie of the writers , neither by the multitude of them by whome thei haue bene allowed : Therfore stande we néede of the woorde of God onely , euen of that woorde of God ( I say ) whiche is published by the Prophetes and the Apostles , and as it were , sette foorth in publike Tables : wherby we may disseuer the holy from the vnholy , the profitable from the vnprofitable and hurtfull , the necessarie from the superfluous , and to establishe those Traditions by good reason that are thus disseuered . Now then if it be necessary the the light of Gods woorde Gods woorde is the touche stone of doctrine . writen must be our guide , to iudge the rites & Ceremonies : howe muche more necessarie is it vnto the knowledge of the doctrine it selfe , that the same light muste be our guide , in the whiche doctrine men are much more blinded and doo erre with farre more daunger ? For if nothing , as we haue declared heretofore may be folowed of vs in doctrine , but that either is expressed by playne woordes in the Scriptures of God , or els is gathered necessarily by the conferringe together of places , howe can I beware of the false Prophetes , onles I doo compare the doctrine pronounced by them , with the woorde of God it selfe ? But thou wilt saye , what if he brynge foorth the woorde of God also ? for so did An Obiection . Arrius vrging this texte . My father is greater then I : and so was the disputation with Macedonius of the persone of the holy Ghost , with Nestorius and Eutiches of the vnion of the two natures , and with Pelagius of Grace and Nature : So is the controuersie at this daye of the sacramentall Phrases and maners of speach , whiles that one sort of the same woordes , and those moste fewe in number ( that is to say ) this is my Bodie , this is my Bloud , doo finde out Transubstantiation , others Consubstantiation , others onely a Sacramentall Coniunction . Finally saye these mediatours , these halters in Religion , that would séeme to appease the controuersies , when the controuersie falleth , not of the woorde , but of the sence , whether shall we runne rather then to the Churche , to the writinges of the Catholike fathers , that were of sounde iudgement , finally to the true and lawfull Councels ? To the whiche I doo aunsweare as before , that I doo The Answeare . not thinke that the testimonies of the Church , nor of the Fathers , nor of the Councels are to be reiected , but I suppose that in them men muste vse great warynesse .

First of all if any thinge be affirmed Bare names of men with out Gods woorde can not staye our faith . without the woorde of God , the bare names of the Churche , of the Fathers , of the Councels , are pretended in vaine : seyng that in this pointe the very Angels are not to be harde . For that sayinge of Paule standeth still in force , that if any Angel from heauen should preach an other Gospell let him be accursed . Neither is it the duetie of the Churche to speake in this , but to here her husbande what he speaketh .

And the Godly learned Fathers would haue their writings none other waies to be redde , neither with any other condition , but that they should be examined by the rule of the woorde writen . Finally this is not the office of the Councels to make any newe doctrine , but to confirme by Gods woorde that which is already made and ordeined by him : those Synodes that haue done otherwaies , are the chaires of the wicked and the seates of the scorners , the whiche we are commaunded to flie that we may be blessed . Moreouer if Doctors and Councels , may be called as witnesses so that we do iudge by the worde . there be any doubte of the interpretation of the woorde writen , I doo not refuse them to be witnesses as I haue said , but I suppose that first of all we muste diligently discerne the true Churche from the Synagoge of Satan : the Fathers that are not suspected in Faithe nor condemned , from such as either are men manifestly without knowledge , or Heretikes , or otherwise suspected : and the lawfull and vndoubted faithfull Councels , from the Synodes and conuenticles assembled against Christes truthe : finally the true bookes must be warely Iudged from the forged and counterfaite .

These thinges beinge determined , God is only iudge by his worde . then doo I saye , that all these are to be hearde , not as iudges ( for God is only the iudge by his written woorde ) but as witnesses cited and sworne , and that certainely , after the same maner as witnesses are heard by skilfull Iudges in publike controuersies : euen so verely that they shew the causes & reasons of their testimonies , causes I say not borowed any where els , but foorthe of the same woorde , of the interpretation wherof the question is moued . For Augustine renouncinge humaine reason saith very wel : by the holy Scriptures we walke much more safely , the which Augustine . beinge shadowed with borowed speaches , when we wil search them , either that commeth foorth whiche is without controuersie , or if it haue any doubte , it may be determined by the same Scripture , by the gatheringe and finding of testimonies & witnesses of euery side . Thus saith he , and that very wel . For if we must onely haue our wisdome by the onely writen woorde , then may not the interpretation of this woorde be fetched any other where : For as the same Augustine saith , so hath the holy spirite tempered & ordered the Scriptures , the that thyng which is spoken in some place somethinge darkly , in some other place is declared more plainly .

Finally what other man shal we folow Who rather to be folowed then Christ and the Apostles . Heretikes ouercome by the Scriptures . then Christ him self and his Apostles ? and Christe did confute Satan abusinge the Scriptures , by no other meanes but by the same Scriptures . The Apostles confirme their doctrine by the writings of the Prophets : And the Iewes of Beraea are praysed , that when they had hearde the doctrine taught by Paule , they compared it with the writinges of the Prophetes , to trie whether those thinges were so or no. Certainely the Councels of Nice did with none other weapon cut the throte of Arrius , nor that of Constantinople , Macedonius , nor the Ephesine Nestorius , nor the Chalcedonian Eutiches , nor Augustine , Pelagius , & Donatus : wherfore they that counte the Scripture so doubtfull and darke , that it standeth néede to haue light brought thereunto some other wayes , are woorthie of all good men to be spitted vpon as blasphemers , and vtterly to be abhorred .

Yet doo I not disprayse the writings Doctors allowed of God . of the Doctors and their interpretations , seinge that he that hath ordeined pastors and doctors to the edification of the bodie , hath Authorised them bothe by woorde and by writinges to interpretate the same : but I declare howe farre we must sticke vnto them , euen so farre as they doo bringe nothinge of their owne , no not at that time when as the controuersie is of the sence and interpretation of any place of Scripture , but that they by the Scriptures doo interpretate the Scriptures , accordinge to the proportion of Faithe : the whiche who so dothe , whether he be newe or olde , a Priuate person or Publike officer in the Churche , whether he come alone or with many , whether he be an olde man or a yong man , let hym bee heard . For though order Order is necessary , but not so that we binde Gods grace to persone & place , but measure all by the rule of gods word must nedes be kepte in the Churche of God , yet are no men so farre deceiued , as thei that dooe binde the grace of the holie ghost , to certaine places and persones . For who murdered the Prophetes ? Who crucified Christe ? Thei vndoubtedlie , that should haue been the chief pillers of true religion . Therfore doeth not the Prophete , sende the people of God , to those godlesse Priestes , but to the Lawe and the Prophettes . Neither assuredlie hath the condicion of the Churche , a long while béen any otherwaies , whiles the corner stone hath been reproued , by the verie chiefe builders , and Antichrist hath sitten in the temple and place of God hym self . What shall we now conclude ? Verelie , that by the woorde of God , all controuersies muste bee ended : and that it is necessarie , that the false and forged The worde of God ende of all controuersies . woorde , bee iudged from the true , like as also the true churche , from the false and adulterous : and the Synodes and councelles , gouerned by the holie ghost , from those wherein Sathan was presidente : Finallie , the truthe from lyes and errours , by Gods holie woorde . For we muste beleue , that in thynges concernyng our saluacion , we haue no The want of the word the original of all errours . where els the truthe reueiled . The whiche thynges beyng true , if followeth that that thyng is moste certain , whiche I said in the beginning , moste noble Prince , to bee the originalle , whence all these euils did flowe , wherwith in our fathers daies , the churche was almoste oppressed , and therefore that this onelie is the waie and mean , to raise it vp again , if by the pure word of God , these controuersies maie bee decided .

For so will it come to passe , that of the moste parte of those thynges , there shal bee no question at all : aboute the whiche , yet at this daie verie many , partly by ignoraunce , partly through malice and frowardnesse , dooe moste stubbernely contende and striue . And those thynges , whiche shall seme to be staied , by the testimonies of scriptures , if thei be iudged not by custome ( which when it departeth from the woorde , hath no aucthoritie at all in matters of religion ) neither by the bare aucthoritie of certaine menne , bee thei newe or olde , but by the comparison of the places together , all the interpretacions beyng examined by the proporcion and rule of faithe : then finallie , no thyng shal bee founde so harde , that shall not easily be vnderstand , nothing so darke that shall not be made cleare , nothyng so doubtfull , that shall not bee made plaine and euidente . But who shall binde men to this order : who shall directe this action , and who finallie shall treate these thynges by common aucthoritie ? It is not our purpose , to prosecute these matters at this presente , although whiles I often and many times dooe thinke of this matter , some thynges dooe come into my mynde , of the whiche it maie be , that I shal haue occasion to speake at some other time . Now lette vs treate , that wee haue in hande .

Seyng then all these controuersies , must be discussed by gods holy worde , I suppose that this thing , ought chiefly to be prouided for , that seing all can not haue the knowledge , to vnderstande the woorde of God , in those peculiar A good and true copy of the scriptures very necessary . languages , the Hebrue and the Greke ( whiche were to be wished ) that there should be some true and apt translacion , of the olde and newe Testamente made : the whiche diuers haue alredie laboured to bryng to passe , but no manne hath yet sufficiently enough performed it . For the olde translacion , The old texte ( whose so euer it is ) although it ought not to bee condemned , yet is it founde bothe obscure , and vnperfit and superfluous , and also false in many places , to speake nothing of an infinite varietie , almoste of the copies . The whiche text therfore , for good cause many godlie and learned menne , haue laboured to amende , but not with like successe . And yet how necessary a thing this is , The learned Grecian fathers did not attain to the Hebrue veritie . whosoeuer shall read those moste learned writers of the Grecians , and shall compare their interpretacions ( which are many tymes farre from the purpose ) with the Hebrue veritie , he shall confesse it with greate sorowe . And the ▪ same euill was not onelie hurtefull , emonges the Latine writers , but also the ignoraunce of the Greke tongue , The Latin writers wer troubled for want of knowledge of Hebrue & greke . where with many of them were troubled : whiles thei did depende of the common translacion , thei often times seke a knot in the Rushe ( according to the prouerhe ) and fall into moste foule errours .

This cause therfore hath moued me to compare moste diligentlie , the diuersitie of copies , and to weigh the sentenses and iudgementes , of the moste part of the learned men , especially of theim that this age hath brought forthe skilfull in the languages , who are moe in nomber doubtles , and better learned then the Churche hath had , since the time of the Apostles : and so to ease them The nombre of the lerned . somewhat , that desire a more pure interpretacion . And that it might be doen with the more profite , I haue also added annotacions , in the whiche I haue also conferred together , the diuersitie of interpretacions , and as muche as I could , I haue laboured to make plain and euidente , the sense and meauyng , of all the moste darke places .

But when as I did see , that thicke woorke ( and very painfull , as I muste nedes by experience confesse it ) growe so greate , when it came againe to the Printyng , that many could not haue the commoditie of it , I caused it to bee Printed alone , without those annotacions : In the place whereof yet I suppose , that I haue sette suche thynges , the which ( if I could haue doen them , as thei oughte to haue been dooen ) I would not doubt to commende them , not onely as profitable , but also as verie necessarie .

There bee twoo kindes of interpretacions : The one is of that sorte , which Two kinds of interpreters . doe not consider properly the thyng it self , and what is spoken , but take in hande to declare , with what woordes any thyng is spoken , chaungyng onely the phrases , & the maner of speache . The whiche kinde of interpretacion , although it can scarsly , no not at all rightly be performed of hym , that vnderstandeth not the thyng it self , yet standeth it in the woordes .

The other kinde is of them , whiche dooe declare the thyng and matter it Caluine . self with many woordes , and geue the reasons . In the whiche kinde of interpretacion ( in my iudgement , and as I suppose in the iudgemente of all the learned , that haue read his bokes ) that noble Ihon Caluine , that man of blessed memorie , and my father in . Christe shal be founde ( so that no manne enuy my saiyng ) farre to haue passed and excelled all the writers , bothe did and new . Therefore , though I some times in certaine places , not in any poinct of his doctrine ( the whiche I haue alwayes marked , to be moste pure & sounds in his writynges , as in any other interpreter besides ) but in the explicacion of certaine places , doe dissent from hym : yet dooe , I iudge of his commentaries , that which Cicero did iudge of Iulius Caesars commentaries , in a kind of writing farre vnlike ( that is to saie ) that he made all menne of any witte , affraied to write after him . And would to God that wée , that are ministers in Christes churche , through the 〈◊〉 of God ( and I my self especially ) might be occupied in learnyng and teaching rather then in writing . But what shal we doe ? The importunitie of certaine of our aduersaries ( against whose practises it is necessarie , that the louers of the truthe , by all meanes oppose them selues ) doeth partly driue vs herevnto , least the simple bee trapped at vnwares : and partly Charitie , whiche doeth admonishe vs , to applie to the profite of our brethren , what soeuer we haue receiued . Now verie many haue seemed vnto me ( either because it is so , or because I am deceiued ) to faile muche in this , that in the particular rehersals of the Euangelicall , and Appostolical The cheife points of christian Religion and the order of the writers are to be obserued . historie , in to that whiche is diuided ; doubtles by moste diuine arte , thei do not marke nor consider to what poinct chiefly of christian religion , euery thing ought to bee referred : muche lesse also in those moste graue disputacions , in the Epistles of th apostles , whiche are written ( as is moste true ) with an excellente order , do thei consider , what is the state of theim , what is the order : or finally , what is the ende and purpose : herof commeth it that in some of their writinges , neither hed nor foote appereth many tymes . And thei leauyng the scope and purpose , wander to certaine notes and obseruacions , confusedly and without order heaped together : So that in many places of moste importaunce , no regarde is had to the sentence it self .

This is the cause that in Paule cheifly ( who yet had as great a skill & iudgement in writing as any writer that Paul of most diuine iudgement hath written most orderly . euer did write ) vnlearned and vnskilfull men haue dreamed hertofore to be infinitie Hiperbatons and Anantapo dotons , sentences and wordes not answering out to an other , and haue in their commentaries vpon him , euery where to their owne shame still inculcated the same : in so muche that certainly this moste excellent , declarer of gods secrets , was no more knowen in the scholes , then if he had lefte no monumentes nor writinges , yea many did flye from him as from a rocke , for feare of shipwrake . Wherfore that I might fynde a remedy for this mischiefe , I haue endeuored my selfe as much as in me lyeth , to note the brefe Bezas annotations . summaries of doctrine in the historie matters : that who so euer shall saile as it were in that see , maye marke a hauen before their eies where vnto thei may directe their course . And in the Epistles I haue labored that the scope and order of arguments , and the methode and all other thinges beinge set in their places , the natiue expositions maye be knowen . And if God His exposition and the hard wordes & commune places . graunt me that I may hereafter adde hereunto twoo other thinges whiche I am about nowe , that is to say a breife exposition of the wordes that offer them selues in the texte , & commune places beside euery one noted with a word , in their proper places , then truly shall I thinke that I haue done some thynge worthie trauell . But it may please god once to graunt these : In the meane season ( most noble Lords ) I thought it good to writte and dedicate vnto you , chiefly that haue embraced true Religion in Fraunce , my natiue countrie , all that whiche God hath giuen met bothe that I might shewe forthe some token , of a thanckfull minde ( for what dooe we not allowe vnto you , whiche with the bucklers of your own bodies haue defended the poore miserable shepe againste the rage of the Wolues ) and also that I maie confirme you more and more , to perseuer in this heroicall fortitude and stoutenes , whiche becometh your noble courage . Lo then most noble Prince , those holy teachers of that heauenlie doctrine , for the defence wherof , thou haste not doubted to offer thy life ( I saie ) to so many and so great perilles and daungers . Lo , vnto you honourable and noble Lordes , those holie misteries of that eternal wisedome the whiche the more that you shall knowe , the more glad shall you bee , though you bee driuen to shedde your blood again , for him whiche hath redemed you with his moste precious blood . These are the excellent ensignes of the victorie , of your faithe and zele , euen before the verie Angelles of heauen : in the settyng vp whereof , yet would to God , O would to God , I saie , like as your desire was , you might onelie haue vsed Spirituall weapons . But now when peace is restored , you haue greate nede of a spirituall constancie , and an inuincible power and force of faithe , that this woorke that you haue begonne , maie bee finished with your euerlastyng laude and praise . And the Lorde will minister this vnto you , by the continuall and diligente hearyng of his woorde , and meditatyng of the same . For that , whiche meate is vnto The exercise in gods word necessary . our bodies , the same do these heauenlie dainties , minister to our myndes : that is to say , not onely that we should liue by the liuelie iuice of theim , but also that we should grow and encreace to full age , whiles at the length , we be made perfite at that last daie . And here I dooe desire your honours , that you would vouchsafe with quiet myndes , to heare certain thinges of me , whiche belong to your charge . If so bee that Beleue faithfull teachers that bring no thinge but Gods worde . you be fullie perswaded , that we whom you haue heard , and of whom you are begotten in the Lorde , doe teache true and holie thynges , I beseche you suffer not your selues , to be drawen from Beware of crafty hypocrites . thence one iote . And I haue great cause thus to admonishe you . For though I doe knowe the fortitude of your myndes : yet doe I also knowe , how greate the craft is of certain that lie in waite to berciue you of your saluacion , and what is their impudencie and malice . I doe not speake of those open and knowen enemies of the truthe , but I doe meane those Sinons and craftie counterfaictes , Sinon a Grecian vnder the pretence of religion betraied Troye . who partely would haue a certaine meane and mingled religion ( I knowe not how ) and partely waite for the occasion , to sowe discorde emonges you , by those infortunate discordes and controuersies , about the Lordes Supper . What saie thei , is it all one to transforme the Churche , and to reforme it ? Wer our fathers al blind ? Are these felowe ( that come we knowe not whence ) onely wise ? Are not these the' , that all the best learned dooe call Sacramentaries ? and vtterly abhorre ? All true gospellers are ready to geue accomptes . Now what we haue to aunswer herevnto , you are not ignoraunt , and wée will neuer refuse , to shewe the causes before the whole worlde , of this that thei cal a trasformacion . But it is wonder if al menne doe not see , what these menne goe about : seyng some of them dooe seruice to those , that are openly the moste deadly enemies of the Gospell Beware of crafty tourne cotes . of Christ , others are notorious , by plaiyng so often the Apostatates , others of them haue vttered al their life long vnto the whole worlde , their inconstancie , and their babblyng , and that thei haue no iudgemente at all , seyng in thirtie yeres space , thei haue not yet learned , that menne maie not halt nor wauer in religion .

These are thei that I admonish you chiesly to take heede of : and you shal be safe from them , if you stedfastlie continewyng in that faithe , that you haue receiued of your faithefull Pastours , whiche is sealed with the bloode of so many martyres , whereof a plaine and euidente confession is published , will either presently chase awaie these poisoned plagues , or if that you haue determined ones to heare theim , then that you dooe heare theim before suche Pastours , by whom their craftes may bee opened , and their lyes conuinced and confuted .

Neither is there any cause , why Ther muste nedes be controuersies & contrarieties alwayes . these controuersies should trouble you . For the Lorde hym self our maister , hath diligentlie admonished vs , that this is the condicion of this Churche , and the continuall experience of al tymes doeth confirme the same . Thus in our tymes did the Anabaptistes arise , beyng deuided into many sectes .

Thus at this daie , dooeth the stubbernnesse of certaine , in defendynge moste manifest errours , so boile forthe , that thei openlie dare dissolue the twoo natures of Christ with Nestorius , and confounde the properties with Eutyches , whose pestilente bookes , I dooe forewarne you , are alreadie translated into Frenche . In other places , as in Polonia , the cursed Tritheits , that imagine three Gods are risen vp , and haue almoste destroyed the countrie : and Sathan styll forgeth other secrete misteries , againste the whiche it is necessarie , that you doe resiste and stande stedfaste , by the sinceritie and pure simplicitie of Christian doctrine .

But nowe because that neither the Ecclesiastical Discipline necessary . offences , wherewith the wrathe of GOD is many tymes prouoked , nor the heresies whereby the true doctrine is oppressed , can bee taken awaie in due tyme , excepte a true and lawfull order of Ecclesiasticall discipline bee appointed : therefore I dooe require this of you , by the name of the soonne of GOD : I craue this thing , I saie of you , that you dooe not reiecte this discipline , as any inuencion of man , but that you would establishe it with al diligéce , and earnest affection , and kepe and retaine it , being ones established , The redressinge of maners is the one halfe of the scriptures as the ordinaunce of GOD : without the whiche , the whole buildyng muste come to ruine of necessitie . For what ? Is not this the other halfe of the word of God ? Surely he that denieth this , denieth the Sonne to shine at the middaie . And I praie you , what common wealthe , what citie , what house , or familie , shall not straight waies , bee dissolued , vnlesse it be knit together with The churche the scolehouse of honestie , maie not bee the denne of vnthriftes . the bondes of Lawes and Order . What ? Shall wée suffer the Churche of Christe , that teacheth all holinesse and honestie , to bée transformed into a schoole of wickednesse , and licencious life ? But if we take awaie this discipline , that wée speake of , if euery one bee permitted to preache publikely , if there be no examinacion of the doctrine and maners of the Pastours , if euery man bee receiued without difference vnto the Sacramentes , if it be not lawful to reproue those that synne with the offence of others , and seuerely to correcte those that resiste stubbernely , and also in the ende ( if nede be ) by the example of the Apostle , to thrust suche forthe of the flocke , leaste thei infecte others : and also vnlessé there be prouision for the poore , and almoses bée distributed by the order appoincted by the holy ghost : vnlesse finally all thynges bee rightly and orderly dooen , in the house of God , what will the Churche bee streight waies for the moste parte , but an assemblie of men , geuen to libertie and all licentious life ? But will some saie , these An obiection . The answer . are the duties of Magistrates . As though wée wee would haue temporall and yearthly thinges , suche as are onely for this world to come into question by any meanes , in the Ecclesiasticall Consistorie , or that we would exempt , either Pastours them selues , or any others from the aucthoritie or commaundemente of the Ciuile Magistrates , as those doe , whom men call Catholikes .

Christ aunswered vnto them , that called Christe hath established the discipline of the church . vpon hym , to deuide their heritage : who saieth he hath appoincted me youre Iudge ? But he saieth also , he that heareth not the Churche , let hym bee as an Heathen & a Publicane : wherfore those thynges are to be disseuered , that GOD hath deuided , but thei maie not be taken awaie , that he hath established . Naie certainly , it is so farre from the truthe , that this Discipline , dooeth hinder or lessen the ancthoritie of the Magistrates , if it bée lawfully ( that is to saie ) by the worde of God onely placed and ordered , that contrarywise it dooeth as muche as maie bée establishe it : séeyng that nothyng is able so muche to maintain publike tranquilitie , as this one thyng , that the conscienses of all maie bée retained in the feare of God . But it is to bée feared , least that olde Popishe An obiection . tyrannie bée brought again into the Churche . So it is , howbeit this is greate The answer . foolishenesse ( saieth the Poet ) so to auoide vices , that thou doe fall into the contrary extremities . Wherefore wee maie not auoide Christs yoke of Discipline moste sweete to the godlie . mannes tyrannie , shake of Christes yoke , but we muste receiue it , for it is onely vnpleasaunte vnto the wicked and prophane persones , and is to the good and godlie moste swéete and comfortable . And wée are so farre from coumptyng the Magistrates , The Magistrates , the sheldes of the Churche . and you ( whom God hath made the foster fathers of his Churche , by the Kinges Maiesties Decrees ) Laie men ( as certaine dooe ) and so to separate you , as straungers from this discipline that I speake of , that contrary wise , wée doe iudge that this poinct chieflie belongeth vnto you , to punishe most seuerely , those troublesome contemners of the Churche , and by your aucthoritie , to procure that the worship of God , maie moste purely bee maintained . And seyng this regimente of the Elders , must bee appoincted , not onely of the Pastours , but of suche also , by whom the pastours theim selues ( if néede bée ) maye bée corrected , who is so madde , but that in the chusyng of the Elders , he muste thinke , that greate consideracion must bee had , of those , that besides the commendacions of their godlinesse , haue also aucthoritie and proeminence in the Churche ? But paraduenture I haue spoken to muche of these thynges , vnto you especially of whose good willes , I can nothyng doubt . Therfore I make an ende , besechyng the moste merciful and mightie God , that he would strengthen thee , moste noble Prince , with his mightie power , and you the rest of the renouned Lordes , endued with his holie and excellente spirite , and with the true knowledge of his soonne , and vouchsafe to adorne you continually more and more , with all his moste excellente giftes : that he maie finishe that greate worke , that he hath begonne in you , to the full restoryng of his heauenly kyngdome , moste blessedly with your immortall praise and glorie .

At Geneua the .x. of the Calendes of Marche . The yere from Christes incarnacion for vs . 1565.

To al the faithfull Christians , whiche are in Germany , and other foraigne Nations , the Ministers of the Churches , throughout Heluetia , whose names are subscribed , wishe grace and peace from God the Father , by Iesus Christe our Lorde .

MAny and sundrie confessions and declarations of our Faith haue béene heretofore written , but chieflye in this our age set foorthe in Printe by Kingedomes , Nations and Cities , wherby in these our latter daies , in so vnhappie increase of pernicious Heresies , ( which euery where sprynge vp ) they shewe and testifie , that they thinke , beleue , and teache , purely , plainely , and according to the vnfallible truthe , all & euery Article of the Christian faithe and Religion : to be short , that thei are farre from Heresies , or erronious opinions . Albeit therefore we haue done the like alreadie in our writinges , whiche we haue published , yet bicause they are now , perhaps , out of minde , scattered in diuers places , & intreate of the matter more at large , then that euery man can haue leasure to peruse and reade them through : we beinge incoraged by other faithfull mens good example , doo our indeuour in this briefe declaration , to comprehende and set foorth to al that beleue in Christe , the doctrine & gouernment of our Churches , whiche they from the beginninge of their reformation these many yeares , wadinge through sundrie perils haue taught , euen to this daie , and now also doo retaine with one full consent . Hereby also we witnesse to all men our generall agrement ( which the Lord hath wrought emong vs ) that in our Churches , wherein God hath apointed vs Ministers , we al speake one thinge , not disagreynge amonge our selues , but are a perfecte bodie of one minde , & of one iudgement . Moreouer we declare by this our woorke , that we sowe not such séede of corrupte doctrine in our Churches , as many of our aduersaries falsely , and vndeseruedly goe about to laie to our charge , & to thrust violently vpon vs , specially in their hearinge , to whome our writinges come not , and before suche as know not our Doctrine . Indifferent Readers therefore shall most manifestly perceiue by this our writinge , that we doo in no wise allow any Heresies , whiche heresies ( that it might the better appeare , how greatly we deteste ) we haue made mention of them almost in euery Chapiter , briefly recitinge , & reiecting them . Men shall easely gather this also , that we doo not by any wicked Schisme seuer or cut of our selues from Christ his holie Churches of Germany , France , Englande , and other Christian Nations , but that we well agrée with all and euery one of them in the truthe of Christe , whiche here we haue acknowledged . For albeit there is some varietie in diuers Churches , aboute the vtteringe and settinge foorthe of their doctrine , and aboute rites or Ceremonies , Varietie of Ceremonies , and dissent in trifels . whiche they receaue as a meane to edifie their Churches , yet that varietie neuer seemed to minister cause of dissention and Schisme in the Church : For in suche matters the Churches of Christe haue alwaies vsed their libertie , as we may Reade in the Ecclesiasticall Historie . The Godly in time past thought it sufficient , if they agreed Agrement . in the chiefe pointes of their faith , in the true meaninge thereof , and in brotherly loue : wherefore we truste , that Christes Churches ( when they shall perceaue and finde that we consente in all Articles of our holy and eternall Gods doctrine , in the true vnderstandinge thereof , & in brotherly loue with theim , and chiefely with the auncient Apostolike Churche ) will likewise willingly agree with vs in those matters : for the chiefest cause , whiche moued vs to publish this Confession , was to séeke , obtaine , and once obtayned , to keepe peace , concorde , and mutuall loue with the Churche of Germany and other foraigne Countries : who be , as we throughly perswade our selues , so kind , so sincere and perfect , that if any of our doinges haue , perhaps , not bene well vnderstoode hetherto of diuers , they will herafter , ( hearing this our plaine Confession ) not count vs Heretikes , nor condemne our Churches ( whiche are true Christian Churches ) as impious . But in especiall we professe , that we are alwaies readie , ( if any man require it ) more at large to declare all and eche particular thinge , that here we haue proposed , yea and to yeelde , and giue them most hartie thankes , and to obey them in the Lorde , which can teach vs better doctrine , by the woorde of God , to whome be prayse and Glorie . The firste of Marche . 1566.

All the Ministers of all Christe his Churches in Heluetia , subscribed their names whiche be at Tygur . Bern. Scaphonse . Sangall . the Court of Grisons , and they whiche be ioigned in leage with them , on this side and beyonde the Alpes , Milhous . and Bienne . To whome the Ministers of the Churche of Geneua haue associated them selues also .

A briefe , and plaine confession and declaration of true Christian Religion , &c.

¶ Of the holy Scripture , and of the true woorde of God . Cap. 1.

WE beleue , and confesse , The Canonical Scripture is the woorde of God . that the Canonical Scriptures set foorth in the olde & new Testament , by holie Prophetes , and Apostles , is the verse true woorde of God : and that thei haue sufficient authoritie not of men , but of them selues . For God himselfe spake to our forefathers , the Prophets and Apostles , and speaketh yet to vs The Scripture is sufficient to instructe vs in al godlines . by his holy Scriptures , wherin the catholike Churche of Christe hath at full set foorth , what so euer may truely instructe vs , bothe how we should beleue to be saued , and what life we shoulde leade to please God , for the which cause he hath expresly commaunded , that nothinge be added to his woorde , or diminished from the same . We thinke therfore that in these Scriptures we ought to séeke true wisedome and godlines , reformation , and gouernment of Churches , instruction to gouerne our selues in all godlines , to be shorte , the proufe of doctrine , & reproufe , or confutation of al errours , with good admonitions : accordinge to that sayinge of the Apostle : The holy Scripture is geuen by the inspiration of God , and is profitable to teach , to improue &c. 2. Timoth. 3. And againe , these thinges I wryte to thée ( sayeth he 1. Timoth. 3. ) that thou mayst know , how thou oughtest to behaue thy selfe in the house of God : and 1. Thes. 2 when you receaued of vs the woorde of the preachinge of God , ye receaued it not , as the woorde of men , but , as it is in déede , the woorde of God . The Lord himselfe saide in the Gospell : you are not they which speake , but the spirite Mat. 10. Luc. 10. Ioan. 13. of my father speaketh in you therfore he that heareth you ; heareth me , but he that dispiseth you , dispiseth me .

Wherfore when this woorde of God The preach ynge of Goddes voorde , is the worde of God . is preached in the Church by preachers lawfully therto called , we beleue , that the very true woorde of God is taught and receaued of the faithfull , and that we ought not to imagine or to looke for from heauen for any other woorde of God , nor consider the preacher so muche , as the woorde it selfe , whiche is preached : For albeit the preacher be euell & sinfull , The preachers sinne maketh not Gods worde the worse . The inward workinge of the holye ghost disanulleth not the outwarde preachyng . Ier. 31. 1. Cor. 3. Ioan. 6. yet the woorde of God remayneth still true and good . Neither doo we thinke , that the outwarde preachinge is therefore to be compted vnprofitable , because the true Religion dependeth of the inwarde lightninge of the holy Ghost , or bicause , it is written , no man shall teache his neighbour . for all men shall knowe me : he is nothinge , whiche watereth or planteth , but God which geueth the sucrease . For albeit no man come to Christe , excepte he be drawen of his heauenly father , and illuminated with the holy Ghoste , yet we know that God wil haue his woord preached by some outwarde meanes also . For he could haue faught Cornelius by his holy spirite or by an Angel , without Peters ministerie , yet not withstanding he sent him to Peter , of whome the Angell speakinge , sayeth : He shall tell thée what thou muste doo . For he whiche inwardly illuminateth by geuinge his holy spirite to men , commaundeth also his Disciples : sayinge , Goe ye into all the world and preache the Gospel to euery creature , as Paule preached the outward woorde to Lydia a sellar of purple at Philipie , but inwardly the Lorde opened the womans harte . And the saide Paule speakinge elegantly by degreese , as it were , Rom. 10. at the length inferreth : Then faith is by hearinge , & hearinge by the woorde of God . Howbeit we acknowledge that God can illuminate , whom , & when he will , euen without the outwarde ministerie , ( suche is his omnipotent power ) but we speake of the ordinary waye showed to vs by Gods commaundement , and declared by examples . We detest therefore the Heresies of Artemon , of the Maniches , of Heresies . the Valentinians , of Cerdo , and the Marcyonites , who eyther denied the Scriptures to be of the holy Ghoste , or els disalowed some part therof , or mangled and corrupted them . Not withstanding we plainely affirme , that certaine bookes of the old Testament are called of some anncient writers , Apocrypha , Apocrypha . of other Ecclesiasticall , bicause they woulde haue them Read in the Churche : but yet not to be alleaged as sufficient authoritie to confirme our faith : as Augustine in his booke Deciuitate Dei . 18. ca. 38. declareth , that in the bookes of Kinges mention is made of names and bookes of certaine Prophetes : but he addeth , that thei are not recited in the Canon , and that those bookes , which we haue , are sufficient to instruct vs in all poinctes of godlines .

¶ Of expoundinge the holy Scriptures , of the Doctors , Councels , and Traditions . Cap. 2

THe Apostle Peter saide , that the 2. Pet. 1. The true interpretation of the Scripture . holy Scriptures are not of any priuate interpretation . Wherefore we doo not allow al kinde of interpretations , neither doo we acknowledge that sence of that Romaine Church , as thei cal it , which simply , God wote , the defendors of the Churche of Rome would compell euery man to receaue : but we accept that interpretation onely , as true , whiche is gathered out of the Scriptures themselues , that is , of the proprietie of that tounge in the whiche they were writen , and examined according to the circumstance , and so expounded , as they may agrée with many other like and vnlike places , not swaruinge from the rule of Faith and charitie ; but may moste auaunce Gods glorie and mans saluacion . Therfore we dispise not the holy Fathers expositions Greke or Latine , neither doo we The holy fathers expositions . reiect their disputations or treatises of holy thinges , as longe as they agree with the Scriptures . Howbeit we disalow ( after a modest sorte ) their iudgementes , when they are espied to write thinges not agreyng or contrary to the Scriptures . Neither thinke we that we doo them any iniurie in so doynge , seinge they all with one consent are of this minde , that they woulde not haue their writinges to be of equall authoritie with the Canonicall Scriptures , but wille vs so farfoorth to allowe them , as they consente with the Scriptures , biddinge vs to receaue those thinges which agrée with Gods woorde , & leaue that whiche swarueth from the same . In like maner ought we to esteme the decrées or Canons of Councels . Wherfore Councels . we iudge it of small force in controuersies of Religion or matters of faithe , to be vrged with the bare sentences of the Fathers , or with Decrées of Councels , much lesse with receaued customes , or with continuance of time . For we admitte none other iudge in Who is our Iudge in matters of Faith . matters of faithe , then God himselfe : pronouncinge in his holy Scripture , what is true , what false , what to be folowed , what to be auoided . So that we are satisfied with the iudgements onely of spirituall men , whiche iudgements are taken out of the woorde of God . Ieremie and other Prophetes did vtterly condemne the Councels of the Priestes holden againste the lawe of God , earnestly admonishing vs not to heare those Fathers , who , walking in their owne inuentions , haue gone astray from the path of Gods lawe .

We refuse also Mennes Traditions , Mennes Traditions . which , notwithstandinge their glorious titles , as though thei came of God , & his Apostels , deliuered to the Church by expresse woorde of mouth , and as it were by the handes of Apostolike men geuen to Bishoppes their successours , yet being conferred with the Scripture , doth dissent from them , which argueth that they were neuer made by the Apostles scolers . For as the Apostles taught not contrarie doctrine one to the other , so their scolers published not repugnant doctrine to the Apostles : nay it were rather impious to affirme , that the Apostles in their life time by woorde of mouthe did appoint thinges contrary to their owne writinges . Paule plainely affirmeth , that he taught one kinde of doctrine in all Churches . And 1. Cor. 4. againe he saieth : We write none other thinges vnto you , then that you reade 2. Cor. 1. or know . In an other place he witnesseth , that he and his Disciples , that is 2. Cor. 12. to witte , they that folowe his Apostolike steps , doo walke all in one waye , and doo all thinges together with one spirite . The Iewes had in time paste traditions of the Elders , but they were confuted by Christe , sayinge : that the Mat. 15. Marc. 7. kepinge of them was an hinderance to Gods lawe , and that God was woorshipped in vaine by them .

¶ Of God , of his Vnitie , and of the Trinitie . Cap. 3.

WE beleue and teach that there There is but one God . is one God in essence or nature , subsistinge by himselfe , sufficient in all pointes of himselfe , inuisible without a body , infinite , eternall , maker of all thinges both visible & vnuisible , the soueraigne good , euer liuinge , geuinge life , and preseruinge all thinges , omnipotente , of perfecte wisedome , gentle , mercifull , iuste , and true , but we detest their Heresies , that would haue more Gods , then one . For it is plainely written , the Lorde thy God is one , I am the Lorde thy God , thou shalte haue none other Gods before Deut. 6. Exod. 20. me . I am the Lorde , and there is none other , ther is no God besides me . Am not I the Lord ? and there is none Esay . 45. other but I alone : a iuste and sauinge God , there is none , but I : I am Iehouath , Iehouah a merciful , and gracious Exod. 34. God , of longe sufferinge , aboundinge in goodnes and truthe .

We beleue notwithstandinge and teache , that the same God of infinite The Trinitie . power beynge one God indiuisible , is distinguished inseparably , and vnconfusely into the Father , the sonne , and the holy Ghost , so that the father begat the sonne from the beginnyng : the sonne was begotten by vnspeakeable generation : the holy Ghost procedeth from them both , and that from the beginning and is to be adored with them bothe : so that they be not thrée Gods , but thrée persons consubstantiall , co-eternall , and coequall , distincte touching their Substance , the one goinge before the other in order but yet without any maner of inequalitie , for by nature or essence thei be so vnited , that they be one God , and haue one diuine essence common to the Father , the Sonne , and the holy Ghost . For the Scriptures hath taught vs a manifest distinction of persons , by the woordes , whiche emonge all other thinges , the Angel spake to the blessed Virgin : The holy Ghost shal come vppon thée , & the Luc. 1. power of the most high shall ouer shadow thée : & that holy thinge whiche shal be borne of thée , shal be called the Sonne of God . In the baptisme also of Christ , a voice was heard from heauen , speakinge of him : This is my beloued Sonne . Mat. ● . The holy Ghoste appéered in the likenesse Ioh. 1. of a Dooue : & when the Lord himself bidde his Disciples Baptise , he commaunded them to Baptise in the name of the Father , the Sonne and the holy Mat. 28. Ghost . Also in another place of the Gospell , he saide : My father shal sende you Ioh. 14. the holy Ghost in my name : Againe he affirmeth the same , sayinge : When the comforter shall come , whome I will Ioh. 15. sende vnto you from the Father , euen the spirite of truthe , whiche procéedeth of the Father , he shall testifie of me : to be shorte we receaue and allow the Apostels Créede , whiche teacheth vs the true faith . We condemne therfore the Iewes , with al blasphemers of the holy Trinitie , whiche we ought to honour . We condempne also all Heresies , and Heretikes , teachyng that the Heresies . Sonne and the holy Ghoste is God by name onely . Also that there is in the Trinitie a thinge created , and seruing or subiecte to the other , to be short that there is in it any inequalitie of more or lesse , or that the Trinitie hath one bodie , or is facioned like a bodie , differinge in maners or will , or confuse or solitarie , as though the Sonne and the holy Ghoste were nothinge else , but the affections , and proprieties of one God the Father , as Monarchici , the Nouatians , Praxeas , Patripassians , Sabellius , Samosatenus , Aetius , Macedonius , Anthropomorphitae , Arius , and such like did thinke .

¶ Of Idolles or Images of God , of Christe and of Sainctes . Cap. 4.

BEcause God is an inuisible spirit , Images of God the Father . of an infinite essence , truely he cannot be expressed or represented by any Image , or any manner of Science . In consideration wherof , we feare not to call the images of God , ( as the Scripture doth ) mere lies . We reiecte therefore the Idols , not of the Gentils onely , but the Images of Christians also . For , albeit Christe did take vpon him our humaine nature , yet he toke it not Images of Christe . for that intent , to geue a paterne to caruers and painters . He denied , that Math. 5. he came to breake the lawe & the Prophetes : but by the lawe and Prophets Deut. 4. images be forbidden . He deuied , that his corporal presence should profite his Esay . 40. Church , he promised , that he would be alwaies with vs , by his spirite , who then would thinke that the shadow or Ioh. 16. image of his bodie shoulde profite the Godly any maner of waies ? And seing that he abideth in vs by his spirite , we 2. Cor. 3. are doubtles the temples of God . But what agréement hath the temple of God with Idolles ? And seing that the blessed 2. Cor. 6. Images of Sainctes . Act. 3. 14. Apo. 14. 22. spirites & heauenvly Sainctes would in no wise be woorshipped , and were against Images , while they liued here vpon earth : is it like that they beynge nowe Sainctes in Heauen , and Aungelles , are pleased with their Images , to the which men boowe their knée , put of their cappe , and otherwise honour ?

To the ende that men might be instructed in Religion and put in minde of diuine matters , and their saluacion , Christ hath commaunded that his Gospell should be preached , he hath not licensed Marc. 16. Images are not Lay mens bookes . vs to painte Images , & to teach Lay men with pictures : he ordained his Sacramentes also , but hath no where appointed Images to be erected . Moreouer whether so euer we turne our face , the liuely & true creatures of God are before our eies , whiche beyng well marked ( as it is meete they shoulde ) doo much more moue the beholder , then all the Images , or vaine , immoueable , rotten , and dead pictures of al the men in the worlde . Of these the Prophete spake full truely : They haue eies and sée not , &c. Therefore we allowe the Psalm. 115. Lactantius . iudgement of Lactantius that auncient Doctor : saying , There is no doubt , but that there is no Religion , where so euer an Image is . We affirme also that Epiphanius that blessed Bishop did wel , Epiphani ' , & Ierome . whiche findinge in a Churche porche a vealle , wheron was painted the image as it were of Christ , or of some Sainct , cut it in péeces , & carried it away with him , because contrary to the auctoritie of the Scripture , as he saide , he sawe the Image of Christes humaine nature hange on the Crosse , wherfore he commaunded that no more such vealles should euer after be hanged in Christes Churche , as be against our Religion , ( quoth he ) but rather that that scrupulositie should be taken away , whiche is vnwoorthie of the Church of Christe , & not méete for faithful people . Furthermore we approue this sentence pronounsed of S. Augustine of true Religion : Augustine . cap. 55. Let vs not compte it Religion , to woorshippe the woorkes of mens handes , for the craftes men that forge such things are muche more excellent then their handie woorkes , whome not withstandinge we ought not to adore , or woorshippe .

¶ Of Adoration , seruinge and callinge vppon God by our onely mediator Iesus Christe . Cap. 5.

WE teache menne to honour , and woorshippe the true God God onely is to be adored and woorshipped . Mat. 4. onely . We geue this honour to none other , accordinge to the commaundement of the Lorde : Thou shalt honour the Lorde thy God , and him alone shalte thou serue . Verely all the Prophetes haue vehemently inuaide agaynst the people of Israell , bicause they woorshipped strange Gods , and not the onely true God . But we teache , that God is to be woorshipped , as he himselfe hath taught vs to serue him : that is , in Spirite , and trueth : and not with any superstition , but with sinceritie of hearte , accordynge Esay . 66. to his woorde , least he saye to vs at Ierem. 7. any time : Who required this at your handes ? Paule auoucheth , that God is Act. 17. not woorshipped with mens handes , as though he néeded any thinge : We call vppon him onely in all daungers and affayres of our life , and that by God onely is to be called vppon for Christes sake alone . Psalm. 50. the intercession of our onely mediator Iesus Christe , for we are thus expresly commaunded . Call vppon me in the daye of trouble , and I will deliuer thée , and thou shalte glorifie me : Moreouer the Lorde hath moste bountifully promised vs , sayinge : Whatsoeuer ye Ioh. 16. shall aske of my Father he will geue it you : Againe , come vnto me all ye that Math. 11. labour , and are heauie laden , and I will refreshe you . And againe : How Rom. 10. shall they call vppon him in whome they haue not beleued ? we then that beleue in God onely , call vppon him onely , and that for Christes sake onely . For there is one God saieth the Apostle , and one mediator betwixt God , 1. Tim. 3. and man Christe Iesus : And againe , If any man sinne , we haue an Aduacate 1. Io. 2. with the father Iesus Christe the righteous : wherfore we neither Adore the Sainctes in Heauen , neither woorshippe , Sainctes should not be Adored , or called vppon . neither call vppon them , ne yet acknowledge them to be in Heauen , as our intercessors or mediators to God . For God suffiseth vs , & our onely Mediatour Iesus Christe , wherefore we geue not to any other the honor due to God , and his Sonne , because he hath plainely saide : I will not geue my glorie Esay . 43. Act. 4. vnto an other . And Peter teacheth : Amonge men there is geuen none other name vnder Heauen , wherby we must be saued , but the name of Christe , in whome truely whosoeuer deliteth and taketh pleasure , they séeke nothinge without his helpe .

How be it , we contemne not the Sainctes , nor thinke of them as we doo What honour is to be giuen to Sainctes . of the common people , for we acknowledge them to be the liuely Images of Christe , the louers of God , who haue ouercome the fleshe & the worlde with glory , we loue them therefore as our bretherne , and honour them also , but not with godly honour , but haue them in honorable estimation , and geue them their due and iust prayse , we imitate also their good steppes , for we moste earnestly desire and wishe , that we , beinge folowers of their faith and vertues , may be made with them partakers of eternall life , and maye dwell together with God for euer . In this behalfe we like the sentence of S. Augustine of true Religion , sayinge : Let vs not thinke it any Religion to woorshippe dead men . Yf they haue liued godly , they are not thought to be suche , as require of vs that honour , but rather suche , as would haue vs to woorshippe God , and reioyce when the eies of our harte be opened throughe his mercie ( wherby we are made felowseruantes of their rewarde ) . They are therefore to be honored for imitation , not to be adored for Religion . Much lesse doo we beleue , that the Reliques of Sainctes are Reliques of Sainctes . to be woorshipped . The holy Sainctes in olde time thought that they had sufficiently honored the dead , if they had Honoringe the dead . honestly , and comely committed their Reliques to the earth , when their soules were ascended into Heauen . And they estéemed the vertues , learninge , and faithe of their forefathers to be moste precious reliques of all other : whiche giftes of God , as they extolled when they praysed the dead , so they indeuored to expresse in their owne déedes , while they liued here on the earth .

The selfe same olde auncient holy men To sweare by the name of God onely . Deut. 10. Exod. 23. swoore not but by the name of the onely God Iehouah , according to his law , by the whiche lawe as it is forbidde to sweare by the name of straunge Gods , so we take no solemne Othes required in the Sainctes name , we reiecte therfore in all these poinctes the doctrine , that attributeth to to muche honour to the Sainctes whiche be in Heauen .

¶ Of Gods Prouidence . Cap 6.

WE beleue that all thinges in All thinges are gouerned by God his Prouidence . Heauen , in Earth , and all his creatures are preserued , and gouerned by the Prouidence of this wise , eternall , and omnipotent God . For Dauid testifieth , saying : The Lord is high aboue all nations , and his glorie aboue the Heauens , who is like vnto the Lorde our God that hath his dwellinge Psalm. 113. on high , who abaseth himselfe to beholde thinges in Heauen , & in earth ? Againe he saieth : Thou hast foreséene all my waies , for there is not a woorde in my tounge , but lo , thou knowest it Psalm. 139. wholly , O Lorde . Paule also witnesseth , in him we liue , moue , and haue Act. 17. our beinge . Rom. II. Of him , and thorowe him , and for him are all thinges : Most truely therfore , and according to the Scriptures , hath Augustine in his booke De agone Christi . Cap. 8. pronounced : The Lorde sayde , are not two sparowes solde for a farthinge ? and one of them shall not lighte on the grounde without your father : By which woords Rom. 10. he woulde declare vnto vs , that euen that , whiche men thinke moste vile , is gouerned by the omnipotent powre of the Lorde . For so speaketh the trueth himselfe , the fowles of the ayre are fedde by him , and the Lilies of the Mat. 6. fielde were clothed of him , and the heares of oure head are numbred . Wée condemne therefore Epicures , Heresies . Epicures . whiche denie the Prouidence of God , and al those , which blasphemously say , that God is occupied about the whéeles of Heauen , and neither seeth , nor yet careth for vs and our matters . Dauid also the kingly Prophete accuseth them , sayinge : Lorde howe longe shall the Psalm. 94. wicked triumphe ? They say , the Lorde shall not sée , neither will the God of Iacob regarde it . Vnderstande ye vnwise amonge the people , and ye fooles when will ye be wise ? he that planted the eare shall he not heare ? or he that formed the eye shall he not sée ? How be it we dispise not the meanes , as vnprofitable , whereby the diuine prouidence We ought not to dispise lawfull meanes to bringe thinges to passe . woorketh , but we teach that we should so farrefoorth vse them , as they are commended vnto vs in Gods woorde .

Wherefore we disalowe theyr rashe woordes , whiche saye : If all thinges be gouerned by the woorde of God , doubtles , our indeuours and studies be in Obiection . vaine , it shall suffise if we committe al thinges to the gouernaunce of Gods prouidence , neither is there cause why we shoulde be more carefull for any matter , or doo any thinge els . For although Solution . Paule did acknowledge , that he sayled by the prouidence of God , who saide to him : Thou muste beare witnesse of me at Rome also : who more Act. 23. ouer promised , sayinge : No man shall be loste , neither shal there an heare fal Act. 27. from the head of any of you , yet notwithstandinge , the selfe same Paule auouched to the Centurion and Souldiers , except these abide in the shippe , ye can not be saued . For God whiche hath appoincted an ende for euery Note . thing , euen he hath ordeined also both the beginninge and meanes , by the whiche he may come to the ende . The Ethnickes ascribe the gouernment of To fortune we ought not to attribute thinges . Iam. 4. thinges to blinde Fortune , and vncertaine chaunce , but S. Iames will not haue vs say , to daye or to morowe we will goo into suche a Citie , & continue there a yere , and bie and sell and gette gaine , but addeth , for that we ought to saye , if the Lorde will , & if we liue , we wil doo this or that : And Augustine showeth in . 148. Psal. all thinges in the worlde , which vaine men thinke to be done by chaunce , are not done but by Goddes woorde , because they are not brought to passe without his commaundement : So it semed that it was done by chaunce or fortune , that Saull séeking his fathers Asses , should light vpon the Prophets Samuell . But God said 1. Sam. 9. before the Prophet . To morowe I will sende to thée a man of the tribe of Beniamin , &c.

¶ Of the Creation of all thinges , of Angels , of the Deuell , and of Man . Cap. 7.

THis good & omnipotent God hath God made all thinges . created by his eternall woorde al thinges both visible & vnuisible , and preserueth them by his euerlastinge spirite : as Dauid witnesseth , sayinge : By the woorde of God the heauens were made , and all the hoste of them by the Psal. 33. breath of his mouth : all thinges that God made were very good , created for the profite and vse of Man : We affirme that al those things did procéede of one beginnyng onely . We condemne therfore the Manicheis & Marcionites , who impiously forged twoo substances or Manicheis , & Marcionites . natures , the one good , the other euill , also two beginninges , and two Gods contrary to them selues , a good , and a badde . Angels and men , doo excell al other Creatures : The holy Scripture pronounceth of Angels , that God maketh Psalm . 104. Angels . the spirites his messengers , and a flaming fire his Ministers , also Heb. 1. Are they not all ministringe spirites sent foorth to minister for their sakes , whiche shal be heires of saluation ? Our Lorde Iesus Christe himselfe testifieth of the Diuell . Ioh. 8. He hath bene a The Diuell . murtherer from the beginninge , and abode not in the truth , because there is no trueth in him , when he speaketh a lie , then speaketh he of his owne : For he is a lier , and the father thereof . We teache therefore , that some Angels did continewe in their obedience , & are appointed to the faithful seruice of God , and Man , and that other some fell , of their owne accorde , and beinge caste downe headlong into eternall destruction are become the enemies of al goodnesse , and of the faithfull . Now concerninge Man , the Scripture sayeth : Of man . That at the first , he was created good , Gen. 2. according to the Image and likenes of God , that God placed him in Paradise , makinge all thinges subiecte to him , whiche thinge Dauid dothe gloriously set foorth . 8. Psalm. He gaue him also a wife , & blessed them both , we saye that man consisteth of two diuerse Substances , comprehended in one person , of the soule ( whiche is immortall , for beynge seperated from the bodie , it neither sléepeth , nor dieth ) and of the bodie , which is mortall , but shal , notwithstandinge his mortalitie , in the latter daye of Iudgement , be raised from the dead , to the ende that euer after , the whole man , both bodie and soule , maye remaine alwaies either in life or death . We condemne Heresies . al them which iest at , or by subtill disputacions call in doubte the immortalitie of the soule , or that affirme the soule to sléepe , or to be a parte of God . To be shorte , we condemne all the opinions of al those , whosoeuer thinke of Creation , of Angels , of Deuels , and of man , contrary to the doctrine , which is taught vs by the holy Scriptures , in the Apostolike Churche of Christe .

¶ Of the fall of Man , of Sinne , and of the cause of Sinne . . Cap. 8.

MAn was at the beginninge created The fall of Man . of God , after his Image , in righteousnes , and true holines , good , and vertuous : but by the intisement of the Serpent , and thorowe his owne defaulte , he fell from goodnesse & righteousnes , and was made a bonde-slaue to sinne , death , & sundry calamities . Such as he became after his fall , such are all thei which be his ofspring , subiect I meane , to sinne , to death , and diuerse miseries . We vnderstande by sinne , that naturall corruption of manderiued What sinne is . or spronge from those our first parentes to vs all , wherwith we being drowned in wicked concupiscence , geuen to no good , but prone to all mischiefe , ful of naughtinesse , distrust , contempte , and hatred of God , are able of our selues to doo , no not so muche as to thinke any good : Moreouer increasinge in yeeres , offendinge by wicked thoughtes , woordes and déedes against Mat. 17. the lawe of God , we bringe foorth corrupt fruite méete for so corrupte a trée , by reason wherof thorow our owne defaute , being subiect to Gods wrath , we stande in daunger of iust punishment , and should in déede vtterly haue bene reiected of God , had not Christ our deliuerer brought , & reconciled vs to him againe . By death therfore we vnderstande , not onely bodely death ( wherof What death is . we must also ones fast , for our sinnes ) but also continuall punishment due for our sinne , and corruption : For the Apostle sayeth , We were dead in sinne , Ephe. 2. & were by nature the children of wrath , euen as other were , but God , who is riche in mercy , when we were dead through sinne , reuiued vs with Christ . Likewise , Rom. 5. By one man sinne Rom. 5. entred into the worlde , and death by sinne , and so death went ouer all men , for as much as all men haue sinned .

We acknowledge therefore , that Originall sinne . there is in al men Original sinne . We confesse that all other sinnes , whiche come of it , be both in name and in very déede sinnes , by what name so euer they be called , either mortall sinne , or Actuall sinne . Mar. 3. veniall , or that sinne whiche is named the sinne against the holy Ghost , whiche shal neuer be forgeuen : We confesse also that al sinnes be not equal , but some 1. Io. 5. more heynous , then other some , ( although they spring out of one fountaine of corruption and incredulitie , ) that accordyng to the Lord his saying , it should Mat. 10. 11. be easier for them of the lande of Zodom in the day of iudgement , then for that citie which despiseth the glad tidinges of the Gospell . We condemne therfore also those , which haue taught contrary doctrine to this : Especially Pelagius & all Pelagians , with the Iouianistes , who as the Stoyckes doo , make all sinnes alike . We thinke in all poinctes touchinge this matter as S. Augustine doth , who gathered out of the Scripture , and defended by them , this doctrine . Furthermore we condemne Florinus , and Blastus , againste whome Ireneus wrote : also we condemne those , that make God the author of sinne , for it is God is not the author of Sinne . . plainely writen , thou art not the God , whiche wouldest iniquitie , thou hatest Psalm. 5. all them that woorke mischiefe , & wilt destroy all those , that speake lies . Againe , Ioh. 8. When the Diuell speaketh a lie , them speaketh he of his owne , for he is a lier and the Father of lies , but in our selues also there is vice inough , so that there is no néede that God should powre into vs a newe kinde of wickednesse , or more iniquitie . Wherfore , when God is sayde in the Scripture , Obiection . to harden , to make blinde , to geue ouer in a reprobrate sence , it is to be vnderstode , that God so doth by rightuous iudgement , as a iudge , and iuste Solut. reuenger . To conclude , as oft as God in the Scripture is saide to doo , or semeth to doo any euell , it is not meant , that man doth no euell of himselfe , but it is signified , that God suffereth euill to be done , and letteth or hindereth it not , by his iuste iudgement , although he might haue stayed it , if he would , or else we may aunswere , that God turneth the sinne of man , to a good vse , as he did the sinnes of Iosephes brethern : or els we may say that God ruleth and bridleth sinne , least it burst foorth and raunge further , then it is méete . S. Augustine in his Enchiridion writeth after a wonderfull and vnspeakeable sorte , that is not done without Gods will , whiche is done , notwithstanding , contrary to his will , for it shoulde not be done , if he woulde not suffer it to be done , neyther doubtles doth he permit it vnwillingly or by force , but willingly : Neither woulde he , beynge so good a God , suffer any thinge to be euell done , except , beinge omnipotent also , he coulde turne the euell to good . thus much Augustine . Other questions , Curious questions . whether God woulde that Adam should fall , or whether he compelled him to fall , or why he staied him not from falling , and such like , we compte to curious to be discussed , excepte perhaps the wickednesse of Heretikes or some importunate men , enforce vs to declare these things out of the woorde of God , as oft times godly doctours of the Churche haue done . For we know that the lord Reg. 2. did forbidde man to take of the forbidden fruite , and that he punished the breach of his commaundement . Neither are we ignorant that those things whiche are done , are not euell , in respecte of Gods Prouidence , will , and power , but in respect of Sathan , & our will , whiche rebelleth againste Gods will .

¶ Of free will , and of the strength or force of Man . Cap. 9.

WE teach in this controuersie , ( whiche hath alwaies bredds much contention in the Church ) 〈◊〉 . that the condition or state of man is thrée waies to be considered . First , what The state of man before his fal . man was before his fall , that is to wit , that he was righteous , and had freewil to continue in goodnes , or decline to il , howbeit , he choose to doo wickedly , whereby he intangled himselfe and all mankinde in the snares of sinne and death , as it is before declared : Secondarily we muste consider in what case What man was , after his fall . man was after his fall , he was not berest of his vnderstandyng , his will was not taken from him , & he cleane chaunged into a stone or a blocke , yet those giftes were so altered & diminished in him , that they were not so excellent , or able to doo so much , as they were before his fall . For his knowledge was darkned , his will was made bonde , whereas before it was frée : for nowe it serueth sinne not vnwillingly , but willingly , for it is called Will , & not Will , therfore as touching wickednesse or sinne , Man dothe euill not by compulsion but of his owne accorde . Man hath freewill to euill . man not compelled either of God , or the Diuell , but of his owne motion , doth euell , and in this behalfe hath fréewill , to doo mischiefe . Whereas we sée it full oft come to passe , that God hindereth the wicked enterprises and councels of man , that he hath not his purpose , we must not therby gether , that he taketh from man the libertie he hath to doo euell , but that he preuenteth him , by his might and power , of that intent , whiche God disapointeth mans deuises . otherwise man had fréely determined to doo , as Iosephs brothern did by their owne fréewill apointe to dispatche Ioseph out of his life , howbeit they could not doo it , because God had otherwise by his councell determined .

As touchinge goodnes and vertue , mans knowledge doth not as of it self Man cannot doo good of himself . iudge well of diuine matters . For the Scriptures writen by the Euangelist and Apostles , require of euery one of vs , whiche would be saued , to be borne anewe . So that the former birth by Adam , dothe nothinge profite vs to obtaine saluation . Paule saieth : The naturall 1. Cor. 2. man perceaueth not the thinges of the spirit of God . And in the. 2. Cor. 3. He denieth that we are sufficient of our selues to thinke any thinge , as of our selues , but our sufficiencie is of God . It is manifest that the minde and vnderstanding guideth the will but if the guide be blinde , it is euident how farre will wandereth : Wherefore man ( not yet being regenerated ) hath no fréewil to doo good , no strength to bringe any good thinge to passe . The Lorde in the Gospel affirmeth : Verily , verily , I say Ioh. ● . vnto you , that euery one that committeth sinne , is the seruaunte of sinne . And Paule the Apostle writeth : The Rom. 8. wisdome of the flesh is enmitie against God , for it is not subiect to the lawe of God , neither indéede can it be . Furthermore man , after his fall , had muche knowledge of earthly thinges . For God of his mercy , lefte him witte , but much differing from that which he had before his fall . God biddeth man sharpen his wittes , and God himselfe increaseth his giftes in man . It is manifest Knowledge in all sciences is Gods gifte . how litell or nothing we profite in any arte , without the blessing of God . Truely the Scripture witnesseth , that all sciences come of him , yea euen the Ethnickes ascribed the first beginninge of artes to that Gods , as inuentors therof .

Last of all we must consider , whether they , which are regenerated , haue fréewill , The strength of men regenerate , and after what sorte they haue freewill , and after what sorte they haue it . In regeneration the minde is inspired with the holy spirite , to vnderstand and know the secretes & will of God . And the will is not onely chaunged by Gods Spirite , but is made of habilitie also of her owne accorde to be willing , and able to doo good . Except we graunt this , Rom. 8. we shall denie Christian libertie , and shal bring in , the bondage of the lawe . The Prophet Ieremie speaketh thus : in the person of God , I will putte my Ierem. 31. lawe in their mindes and write it in there hartes . The Lorde also sayeth Ezech. 36. Ioh. 8. in the Gospell : If the Sonne of God shall make you frée , ye shal be frée in déede : And Paule to the Philippians . 1. Vnto you it is giuen for Christe , that not onely ye shoulde beleue in him , but also suffer for his sake : And againe , I am perswaded that he whiche hath begonne this good woorke in you , will performe it vntill the daye of Iesus Christe . Also Philip. 2. It is God whiche woorketh in you bothe the will and the déede . Here notwithstanding twoo thinges are to be obserued : First that those whiche be regenerated in election , Twoo thinges to be noted . and doo good , both not onely passiuely , but also actiuely , for they be driuen of God to doo that whiche they doo . Wherfore Augustine doth wel alledge the God is called our helper , nowe none can be helped , except he take in hande somthinge . The Manicheis spoyled man The Manicheis madnes . of all action , & made him as a stone or blocke : Secondarily we must note that an infirmitie and seblenes remayneth in them which be regenerated . In seinge Freewill in them that be regenerate , is feble and very weake . that sinne dwelleth in them , and the flesh ( although thei be borne a new ) striueth against the spirite , as longe as they liue , thei doo not altogether without comberaunce bringe that to passe , which they determined , these thinges are confirmed by the Apostle Rom. 7. Gal. 5. Therefore weake is our frée will by reason of the dregges of old Adam , and the naturall corruption of maner , stickinge faste in vs to our liues ende . Howbeit , seinge that the strength of the fleshe & reliques of the olde man be not so stronge , & of such puisance as vtterly to suppresse & conquere the woorking of the spirit , therfore the faithful are said Note . to be frée , yet so that they acknowledge their infirmitie & weakenesse , without boostinge & bragginge of their frée will . For 〈◊〉 faithfull ought alwaies to kéepe in minde that saying , which so often S. Augustine repeteth out of the Apostle : what haste thou , that thou diddest not receaue ? & if thou hast receaued it why hastest thou , as though thou receauedst it not ? Moreouer that thing commeth not straight waye to passe , whiche he appointed . The successe of thinges is in Gods hande . Rom. 1. In outward thinges all men haue freewill . For that successe of thinges is in Gods hands . Whereupon Paule desireth the Lorde to prosper his iourney , euen for this cause , then our frewill is but a weake frewill : Howbeit no man denieth , but that men regenerate and not regenerate , haue fréewill in outwarde things : for man hath his constitution as other liuing creatures haue , that he will doo one thing , and will not doo an other thinge , so he may speake , or holde his peace , goe out of the house , or tarie within doores . Yet here the power of God is alway to be marked , whiche brought to passe , that Balaam Num. ●4 . coulde not goe thether , whether he woulde , neither Zacharie returninge Luc. 1. out of the Temple , could speake , as he had a good will to doo . We condemne Heresies . in this behalfe the Manicheis , who denied that frewill was to a good man the beginninge of euill . We condemne also the Pelagians , who affirme that an euill man hath frewill inough to kéepe a good commaundement : both of them are reproued by the holy Scripture , whiche saieth againste the Manicheis : God made man righteous and good : against the Pelagians . If the Sonne of God shal make you frée , you shal be frée in déede .

¶ Of Gods predestination , and election of his Sainctes . Cap. 10.

GOd hath from the beginninge predestinated God choseth freely of his grace or chosen fréely , and of his mere grace , for no respecte that is in men , the Sainctes , whom he will haue saued , for Christes sake , accordinge to the Apostles sayinge : God Ephes. 1. hath chosen vs in him , before the foundation of the worlde : And againe , who 2. Tim. 1. hath saued vs & called vs with an holy callyng , not according to our woorkes , but according to his owne determinate councell , and grace whiche was geuen to vs , thorow Christ Iesus , before the worlde was created , but is now made manifest , by the appearinge of our sauiour Iesu Christe . Wherefore not without a meanes , although not for We are chosen or predestinated for Christe his sake . our merites , but in Christe & for Christ God hath choosen vs , so that they , whiche are nowe ingraffed in Christe by faithe , be also elected , and they be reprobrate or caste awaies whiche are without Christe . Agreable to the sayinge of the Apostle : Proue your selues , whether ye are in the faithe , knowe 2. Cor. 13. you not your ownselues ? how that Iesus Christe is in you , excepte ye be reprobates ? To conclude , the Sainctes are choosen in Christe by God to a certaine To what ende we are chosen . Ephes. 1. ende , whiche the Apostle declareth , sayinge : He hath choosen vs in him , that we should be holy , and without blame before him in loue , who hath predestinated vs to be adopted thorow Iesus Christe vnto himselfe , according to the good pleasure of his will , to the praise of the glory of his grace . And albeit God knoweth who be his , and in a certaine place mencion be made of the We should hope the best of euery man . small number of the elect , yet we must hope well of all , not rashely iudgynge any man to be a reprobrate . Paule saith . I thanke my God for you all ( he speaketh Philip. 1. of the whole Churche of the Philippians ) because of the felowshippe , whiche ye haue in the Gospell , beinge perswaded , that he , whiche hath begon this good woorke in you wil perfourme it vntill the day of Iesus Christe , as it becommeth me so to Iudge of you all . And when the Lord was demaunded , whether there were fewe in number Whether fewe be chosen . that shoulde be saued , he aunswered not , that a fewe , or many shoulde be saued , or damned , but rather exhorted euery manne to labour , that he mighte enter in throughe the strayte Luc. 13. gate : as though he had saide , it is not your parte so curiously to enquire of these thinges , but rather to endeuer that by the right way ye may enter into Heauen .

Wherefore we allow not their wicked Obiection . talke , which prattle , that a few are chosen , and séeinge I am not certaine , whether I be any of that smal number or not , I will take my pleasure . Neither those , that saye : If I be predestinate or electe of God , nothyng : shall hinder me from the Saluation , alreadie certainely appointed for me , whatsoeuer I doo , for if I be one of the reprobrate , no faith , no repentaunce shall helpe me , seyng that Gods determinate sentence can not be chaunged , and therfore all teachinges Solution . and admonitions are vnprofitable : that sayinge of the Apostle maketh against 2. Tim. 2. Admonitions are not in vaine . them . The seruaunt of the Lorde must be apt to teache , instructing them with méekenes that are contrary minded , prouinge if God at any time will geue them repentaunce , that they may know the trueth , and that they may come to amendment out of the snare of the Deuill , which are taken of him , at his wil. But Augustine in his booke intituled De bono perseuerantiae . Cap. 14. and the residue folowyng doth shew , that both must be preached , not onely the grace of frée election , and predestination , but also holsome admonitions . We disalow therfore those , which demaunde without Christe , whether they be elected from the beginninge , and what God determined of them before the worlde was made , for thou muste heare the preaching of the Gospell and beleue it , Whether we be elect . and muste vndoubtedly thinke , if thou beleue and be in Christ , that thou arte one of the electe . For the father hath opened to vs by Christ , ( as euen now I declared ) out of the Apostle . ij . Tim. j. the eternall sentence of his predestinacion . Wee ought therefore to teache , and to consider aboue all other thynges , how muche loue our heauenly father , hath reueled to vs thorow Christ : We must heare what the lord hymself daiely saieth to vs in his Gospell , and marcke howe he calleth vs , saiyng : Come vnto me all ye that labour , and Math. xj . are heauie laden , and I will refreshe you . So God loued the worlde , that he gaue his onely begotten sonne for the worlde , to the ende , that all , whiche beleue Ihon. iij. in hym should not perishe , but haue life euerlasting . Also Math. xviij . It is not my fathers will , that any of these little ones should perishe . Lette Christ therefore be our glasse , wherein wee maie beholde our predestinacion , wée shall haue a testimonie plaine and sure inough , that wée are written in the booke of life , if wee take parte with Christe , and if he be ours , and we his , knit together with the bondes of true faith , when we be tempted about predestinacion Temptations about Predestination . ( then the whiche temptacion ; there is scase any more daungerous ) let it be our comforte , that Gods promises are generall to the faithfull , saiyng : Aske and ye shal receiue , euery man that asketh , receiueth . And to conclude ; Luke . xi . lette vs reioyce , that with the whole churche of God , wee praie ; Our father whiche art in heauen . &c. That we are also by Baptisme , ingraffed in Christes bodie , and fedde in the church oftimes with his flesh and blood , to the obtainyng of life euerlastyng . With these comfortes we being strengthened ; are willed by Paule , to worke our saluacion , with feare and tremblyng .

¶ Of Iesus Christ true God , and perfecte man , the onely sauiour of the worlde . Chap. 11.

WE beleue and teache , that the sonne of God our lorde Iesus Christ is true God . Christe from the beginnyng , was predestinate of his father , to bee the sauiour of the worlde , and that he was begotte not onely , when he tooke fleshe of the virgine Marie , and before the foundacion of the worlde was laied , but euen before all eternitie , and that of his Father , after an vnspeakeable sort . For Esay saith . xxxv . What man shall declare his generacion . And Mich. v. His goyng forthe hath been from the beginnyng , and from euerlastyng . And Ihon in the Gospell . Cha. j. In the beginnyng was the worde , & the worde was with God , and that woorde was GOD . &c. Therefore the Sonne , touchyng his diuinitie , is coequall , and of one substaunce with the Father , true God , not by name or adoption , or any dignitie onely , but in substaunce , and nature , as Ihon the Apostle saieth . 1. Ioh. 5. This is the true God , and life euerlasting , and Paule Heb. j. He hath made his sonne heire of all thynges , by whom he made the worlde , beyng the brightnesse of the glorie , and the ingraued forme of his persone , and bearyng vp all thynges by his mightie worde : for in the Gospell the Lorde hymself hath said : Glorifie thou me , O father , with thine owne self , with the glorie which Ihon. xvii . I had with thee before the world was . It is written . Ihon . v. That the Iewes sought to kill Christ , bicause he called God his father , making himself equal with God : we deteste therefore the impious doctrine of Arrius , and al the Arians Heresies . againste the soonne of God , but chieflie the blasphemies of Michaell Seruetus a Spaniarde , and all that take his parte , whiche blasphemies against the sonne of God , Satan by them hath , as it were , brought from helle , and moste impudentlie and impiously doeth sowe abrode in the worlde . Wee beleue also & teache , that the self same Christ being true man had fleshe also . eternall soonne of the eternall God , was made the soonne of manne also , of the sede of Abraham and Dauid , not by carnall copulation ( as Hebion said ) but conceiued moste purely of the holy ghoste , and borne of Marie , who notwithstandyng continued a virgine , as The virgin Marie . Math. i. Ihon. i. Hebre , ii . the storie of the Gospell , diligently setteth out vnto vs : and Paule saieth , he chose not Angels , but the seede of Abraham . Ihon the Apostle , likewise saith : He that beleueth not , that Iesus Christ came in the flesh , is not of God . The fleshe therfore of Christ was neither fantasticall , nor broughte downe from heauen , as Valentine and Martion dreamed . Furthermore , our lorde Iesus Christe , had a soule , not voide of sence & reason , as Appollinaris thought , Iesus Christ had a soule indued with reason . neither had he fleshe without a soule , as Eunomius taughte , but a soule indeed with reason , and fleshe with all her senses : by the whiche senses he felt and suffered true & vnfained tormentes & griefes , at the time of his passion Mat. xxvi . as he hymself saied : My soule is verie heauie euen to the death : and in Ihon the .xij. Now my soule is troubled . &c.

Wee acknowledge therefore twoo Twoo natures in Christ . natures , a diuine , and humane in our one Lorde Iesus Christe , and further saie , that thei bee ioyned or knitte together , not confounded or mixte , but rather that the propertie of their natures remain safe in one persone , vnited or ioyned together , for that wee worshippe one Christe our Lorde , and not twoo : I saie one , true GOD , and true man , as touchyng his diuine nature , of like substaunce with his father : as Heb. 4. touchyng his humanitie , of like substaunce with vs menne , and like in all poinctes , exceptyng synne . For as wée doe abhorre from the Nestorians opinion , Heresies . makyng twoo of one Christ , and breakyng the vnitie of his persone , so we willynglie deteste the madnesse of Eutiches , and Molothelites , or Monophistices , who deny the propertie of his humain nature . Neither doe we teach , that Christe his diuine nature did suffer , Christ his diuine nature suffred not , neither is his humaine nature euery where . or that he as touchyng his humain nature , remaineth to this daie on the yearth , or that his humanitie is euery where : neither do we thinke or teach , that Christe had no true bodie , after it was glorified , or that then it was deified , and so deified , that it kept not the properties of a bodie and soule , or that it was chaunged all together into a diuine nature , and began to be onely one substaunce . Wherefore we allowe not the fonde foolishe quirkes of Schuenkfeldius , Heresies . and suche like subtile disputers , nor their intricate , obscure reasonyng of this matter , wherein thei agree not emong them selues . Further more , we beleue , that our Lorde Iesus Christe suffered and died in deede , for vs in the fleshe , as Peter saieth . Wee 1. Pet. 4. Christe touching his humanitie suffred in deede . deteste therefore the Iacobits , and the Turkes moste impious madnes , who abhorre the passion of Christe . In the meane while wee denye not , but that the Lorde of glorie , according to Paules woordes , was crucified for vs . For 1. Cor. 2. deuoutlie and reuerentlie wee reade , and vse the common propertie of speach drawen out of the scriptures , and vsed of all the olde writers , in expoundyng and reconcilyng the places of the scriptures , whiche seme to disagree . Wee beleue and teache , that the same our Lorde Iesus Christe , did rise from the dedde in the self same true fleshe , in the whiche he was crucified and died , and Christe his resurrection . that he raised not vp an other bodie , in steede of that whiche was buried , nor that he became a spirite , whereas before he was fleshe , but that he kept stil his true bodie . Therfore , when his disciples thought that thei sawe the spirite of the Lorde , he shewed theim his Luke . xxiiii . handes and feete , pearsed with nailes , and rased with woundes , addyng these woordes : beholde my handes and my feete , that it is I my self , handle me , and see , for a spirite hath no fleshe and bones , as ye see me haue .

In the self same his flesh we beleue , Christe his true ascencion into heauen . that our Lorde Iesus Christe , did ascende aboue all heauens that maie be séen , into the very highest heauen , that is to witte , the seate of God , and place of the blessed , where he sitteth on the right hande of God the father : whiche The righte hande of god . right hande , although it signifie equall glorie and Maiestie with God the father , yet it is taken for a certaine place also , whereof the Lorde speaketh , saiyng , that he would go awaie , and prepare Ihon. xiiii . a place for his Disciples . The Apostle Peter also witnesseth , that the Actes . iii. heauens must containe Christe , vntill the tyme , that all thynges be restored . And he hymself shall come againe from heauen to the Iudgemét , at suche time The comming of Christ . as there shal be in the world most wickednesse : and Antichriste ( true religion being corrupted ) shall ouerwhelme all with supersticion and impietie , cruelly persecutyng the churche , embruyng himself with the blood of God his sainctes , and consumyng their bodies with fire : then , then I saie , Christ will Actes . xvii . i. Thes. iiii . Math. xiii . The Resurrection of the dead . come to iudge the quicke & the dedde , to receiue his electe to his mercie , and to destroye Antichriste . For the dedde shall rise , and thei whiche are founde liuyng in that daie , shal be chaunged in the twinckelyng of an yie , and all the faithfull shal be caried vp into the ayre to meete Christe , and so from thence thei shall with him enter into a blessed place , where thei shall liue with hym worlde without ende : but infidels and impious persones , shall descende with the Deuils into helle fire , there to bee i. Cor. xv . Math. xxv . burned for euer , and neuer to bee deliuered or released of their tormentes .

We condemne therefore all , which Heresies . deny the true resurrection of the body , and those , who with Ihon of Ierusalem ( against whom Ierome wrote ) thinke not a right of glorified bodies : Wee condemne those , who thought that the deuilles and all wicked men , should at the length be saued , and haue an ende of their punishementes . For without exception the Lorde hath saied : Their fire is neuer quenched , & their worme dooeth neuer dye . Moreouer wee condemne Iewishe dreames , dreamyng that before the daie of Iudgements , there shal bee in the yearth a golden worlde , wherein the godlie ( their wicked enemies beeyng oppressed ) shall possesse the kyngdomes of the yearth . For we are farre otherwise taught in the Gospell . Math. xxiiij . Luk. xxv . and xvij . Also in the doctrine of the Apostles . ij . Thess. ij . and. ij . Timo. iij. iiij . chapiters . Furthermore our Lorde by The frute of Christe his death and resurrection . his death and passion , and by all thinges , whiche sithens his incarnacion , he did and suffered for our sakes , hath reconciled our heauenlie father to all Rom. 4. beleuers , hath purged by his sacrifice our synne , hath vnarmed death , broken the strength of condemnacion and Cor. 7. hell , hath by his resurreccion from the dedde , restored vs to immortall life : for Io. 6. 11. he is our rightuousnesse , life , and resurrection : to be short , he is the fulnes , the perfection , and the discharge , the healthe , and moste aboundant sufficiencie Collos. 1. 2. of all the faithfull . For the Apostle saieth , so it pleased the father , that all fulnes should dwell in hym , and in hym ye are made perfecte .

For we teache and beleue , that this That Christ is thouly sauiour of the worlde . Iesus Christe , our onely and eternall Lorde , is the sauiour of all mankinde , and of all the worlde : in whom by faithe so many are saued , as were saued before the lawe , vnder the lawe , and duryng the tyme of the Gospell , and all Ioh. 10. that shal bee saued before th ende of the worlde . For the Lorde hymself saieth in the Gospell , he that entereth not in by the dore into the shepefolde , but climeth Ioh. 8. vp an other waie , he is a theife & a robber : I am the doore of the shepe , Act. 4. 10. 15. Abraham saw my daie , and was glad : In like maner Peter the Apostle saith : There is saluacion in none other , but in Iesus Christe , neither is there emong men , giuen any other name vnder heauen , whereby wee must be saued . We beleue therefore , that wee shal bee saued by the grace of God , euen as our fathers were , accordyng to Paule his saiyng , All our fathers did eate of the same spirituall meate , & did al drinke the same spirituall drinke . For thei all 1. Cor. 10. dranke of the spirituall rocke , that folowed them , and the rocke was Christe . Therefore we read , that Ihon also writeth , Apoc. 15. that Christe was that Lambe , whiche was killed from the beginnyng of the worlde : And that Ihon the Baptiste witnessed , that Christe is the lambe Ioh. 1. of God , whiche taketh awaie the synnes of the worlde : Wherefore we openly professe and Preache , that Iesus Christe is the onely redemer and sauiour of the worlde , a Kyng and chiefe Prieste , the true Messias , and he that was looked for , I meane , that holie blessed one , whom al the figures of the lawe , and Prophesies of the Prophetes , prefigured and promised . GOD hath fulfilled his promes , and hath sent hym to vs , so that wee oughte not to looke hereafter for any other , neither resteth there any more now , but that wee giue all glorie to Christe , and beleue in him , contenting our selues with hym onely , despising and reiectyng all other helpes to obtain life euerlasting . For they are fallen from grace and make Christ to die in vaine for them , Gal. v. whiche seeke saluation in any other thing , then in Christe alone .

Nowe in fewe woordes to speake muche concerning this matter , whatsoeuer is decreed by the scriptures of the misterie of our Lorde Iesus Christ his incarnacion , and comprehended in the holy sacramentes , and concluded in the first . iiij . moste godly Synodes , holden The approued Credes of counsels . at Nice , Constantinople , Ephesus and Calcedon , whatsoeuer is conteined in the Crede of that blessed manne Athanasius , or in the like , we beleue it with a sincere hart , we frelie & plainly confesse with vnfained lippes , condemnyng all other opinions contrary to theim . Thus wee defende in all poinctes , the true and catholike Christian faith , knowyng that in the fore named Credes , nothyng is contained , that is not agreable to the woorde of God , or plainlie and truely setteth not forthe the Christian faithe .

¶ Of God his lawe . Chap. 12.

WE teache that in the lawe of The lawe of God declareth his will . God , is declared to vs his will , what he would , and what he would not haue vs to doe , what is good and iuste , what is euill and vniuste . Therefore wée confesse , that it is a good and a holie lawe , Rom. 2. The lawe of nature . and that this lawe was bothe written with the finger of God , in the hartes of men , and is called the lawe of nature : and also that it was grauen with the finger of God , in the twoo Tables of The twoo Tables of Moyses . Three kinde of lawes . Moises , and at large expounded in his bookes : we deuide it ( for plaines sake ) into three partes : Whereof the first is the Morall lawe , whiche is conteined in the tenne commaundementes : The seconde is , the Ceremoniall Lawe , which intreateth of Ceremonies , and Exod. 20. Deute . v. worshippyng of God : The third is , the Iudiciall Lawe , whiche consisteth in Ciuill matters .

Wee beleue , that in this Lawe of God , the will of God and all necessary God his law is perfect . preceptes for our whole life , is fullie taught : for otherwise God would not forbid to adde any thing to his lawe , or to take ought therfro . Neither would Deut. 4. 12. he haue had commaunded , to walke vprightly in this law , declinyng neither to the right , nor left hande . We teache also , that this Lawe is not geuen to man , to the ende he should be iustified , why the lawe was gyuen . by the keepyng and obseruyng it , but rather , that by the knowledge of the lawe , he might acknowledge his infirmitie ; sinne and condemnacion , and dispaire of any helpe by his owne strength might be conuerted to Christ , through faithe : For the Apostle saieth plainlie : The lawe causeth wrath : And Gal. iij. Ro. iii. iiii . By the law cometh knowledge of our synnes : For if there had been a lawe giuen , whiche could haue giuen life , surely rightuousnes should a been by the lawe : but the scripture concludeth all vnder synne , that the promes thorowe faithe in Iesus Christe , should be giuen to theim that beleue : wherefore the lawe was a schole master , to bring vs to Christe , that wée made bee made rightuous by faith . Neither could , nor yet any flesh is able , to satisfie the law Fleshe cannot fulfill the lawe . of God , and to fulfill it , for the weakenes that is in our fleshe , and still remaineth in vs , euen to our laste gaspe . Againe the Apostle saieth , that whiche Roma . v. the law could not ( bicause it was weakened by the fleshe ) that God performed , by sendyng his owne soonne , in the forme of fleshe , subiecte to synne . Therefore Christe is the perfection of Roma . x. the Lawe , and hath fulfilled it for vs : who , as he did beare the cursse of the lawe , while he was made accursed for our sakes , so he maketh vs by faithe , Gala. v. partakers of his fulfillyng the Lawe , his rightuousnes and obedience beyng accepted , as though it were ours . In this respect therefore , the lawe of God In what respect the law of God is abolished . is abolished , in that it dooeth no more condemne vs , nor cause wrathe to fall vpon vs : For we are vnder grace , not vnder the lawe . Moreouer , Christ hath fulfilled all the figures of the Lawe , wherefore the shadowe ceassed , when the bodie came , for that now in Christ wee haue the truthe , and all fulnesse . Notwithstandyng , we dooe not therefore disdain or dispise the lawe , for we remember the woordes of the Lorde , saiyng : I came not to breake the lawe , Math. v. and the Prophettes , but to fulfill them . We knowe that , in the law is shewed sundrie kindes of vertues and vices , we are not ignoraunt , that if the lawe be expounded by the Gospell , it is profitable to the churche , and therefore we affirme that the reading therof , ought not to bée banished out of the churche : For although Moises face was couered with a Vele , yet the Apostle affirmeth that Vele , to be taken awaie and abolished by Christe . Wee condemne all that the olde and newe heretikes Heresies . haue taught , against the lawe of God .

¶ Of the Gospell of Iesus Christe , of his promises . Of the spirite , and of the letter . Chapit . 13.

THe Gospell doubtlesse is contrarie to the Lawe : for the lawe causeth wrathe , declareth the curse , but the Gospell preacheth grace , & blessyng . Ihon . i. Ihon. i. saieth , the lawe was giuen by Moises , Our forefathers had promises of the gospell . but grace and truthe , sprang by Iesus Christ : Yet notwithstanding it is moste certain , that thei , who were before the lawe , and vnder the lawe , wer not altogether destitute of the Gospell : For thei had maruelous large promises of the Gospell , as these : The séede of the Gene. iii. Gene. xxii . Gene. xlix . Deut. xviii . Actes . iii. woman , shal breake the serpentes hed , and in thy féede shall all nacions bee blessed . The scepter shall not be taken awaie from Iudah , vntill Silo come : The Lorde shall raise vp a Prophette , from the middest of his brethren .

And surely wee acknowledge , that Two kindes of prounses . our forefathers had two kindes of promises reueled to them , as wée haue to vs : Some were of yearthly matters , as are the promises of the land of Canaan , of victories , and suche as are to this daie made to vs , concernyng our daiely bread : Some other were then , and now also , be of heauenly and eternall thynges : that is to witte , of gods grace , of remission of synnes , and life euerlasting , by faithe in Iesus Christ . Our forfathers had in like maner , not onely outward and yearthly , but also Spirituall and Celestiall promises in Christe : For of saluacion speaketh Peter . i. Peter . i. The Prophetes haue inquired and searched , who prophesied of the grace , that should come vnto vs . &c. Of this also the Apostle Paule writeth . Ro. i. The Gospell of GOD was promised before by gods Prophetes , in the holie scriptures : Hereby then it is euidente , that the old fathers , were not quite destitute of all the Gospell .

But although thei had the Gospell What the gospell properly is . after this sorte , in the writynges of the Prophetes , wherby thei obtained saluacion in Christ by faithe : yet the gospell is properly called , that glad and happie message , by the whiche , first by Ihon Baptiste , then by Iesus Christe hymself our Lorde , afterwarde by his Apostles , and their successours , it was preached to the worlde , that GOD had nowe performed that , whiche he promised from the beginnyng of the worlde , in sendyng , or rather giuyng to vs his onely soonne , and in hym attonement with the father , forgiuenes of synne , all fulnesse , and life euerlastyng . Therefore the Gospell is truely called that historie , whiche is written of the fower Euangelistes , declaryng how these thinges were doen , and fulfilled of Christe , and what he taughte and did . And that thei , whiche beleue in him , haue all aboundaunce of grace : The preachyng and writing of the Apostles , wherein thei shewe vnto vs , how the sonne of God is giuen to vs of his father , and in hym all life and saluacion , is in like maner truely said , to be the doctrine of the Gospell : So that euen to this daie ( if it be sincerely preached ) it loseth not so worthie a name .

The preaching of the gospell , is called The spirite and the letter ii . Cor. iii. also by the apostle , the Spirit , & the seruice of the Spirit , because that it is made of great efficacy , & liuely by faith in the eares , or rather in the hartes of beleuers , by the holy ghost illuminating them . For the letter , whiche is contrary to the spirit , doeth surely signifie euery outward thyng , but chiefly the doctrin of the lawe , whiche causeth wrathe to vnbeleuers , and prouoketh to synne , without the aide of the spirit , and faith woorkyng in their mindes : For the whiche cause , the Apostle calleth it also the ministerie of death . For here vnto belongeth that saiyng of his : the letter killeth , but the spirite quicekneth . The false Prophetes preached the gospell corruptly , mingelyng the Lawe therewith , as though Christ could not The heresies saue vs , without the lawe : Suche as the Hebionites are said to be , who sprang of the heretike Hebeon : Suche wer the Nazareans , whiche were in olde tyme called Minei , whom euery one we condemne : Preachyng the Gospell purely , teachyng , that by the spirite alone , and not by the lawe , beleuers are iustified . But of this matter we will intreate hereafter more at large , in the title of Iustificacion .

And albeeit , the Preachyng of the Gospell , compared with the Pharises The doctrine of the Gospel is not newe , but a moste auncient doctrine . doctrine of the Lawe , séemed , when it was firste preached by Christe , to bée a newe doctrine ( whiche Hieremie also prophesied of the new Testament ) yet in verie déede , it was not onely then and now is olde doctrine ) as now adayes Papistes call it newe , comparyng it with their longe receiued doctrine ) but also is the moste auncient doctrine in the worlde : For God from the beginnyng , predestinated she worlde to be saued by Christe : Whiche predestinacion , and eternall counsaile of his , he hath opened to the worlde , by the Gospell : whereby it is manifeste , that the Religion and doctrine of the Gospell , is the eldest of all , that euer was , is , or shal be . Wherefore we saie , that all thei are fouly deceiued , and speake vnsemelie of Gods euerlastyng counsaile , whiche affirme , that the Gospell and this religion , is sprong vp of late , and is a faithe scase thirtie yeres olde : In whom that saiyng of Esay the Prophete Esaie . v. is fulfilled : Wo be to them , that speake good of euill , and euill of good : whiche put darkenesse from light , and light from darkenesse , and that putte bitter for swéete , and swéete for sowre .

¶ Of repentaunce , and the conuersion of man . Chap. 14.

THe Gospell hath ioigned vnto what repentaunce is . Luke . xxiiii it , the doctrine of Repentaunce : For so saied the Lorde : Repēpentaunce and remission of synnes , muste bée preached in my name , to all nacions . By repentaunce we vnderstande , the amendement of the mynde , in the sinfull man , prouoked therevnto by the preaching of the Gospell , and inward woorkyng of the holie ghoste , and receiued with true saithe , wherby the synner doeth straite waie acknowledge his naturall corrupcion : and all his synnes reproued by the woorde of God , and beeyng hariely sorie for the same , doeth not onely bewaile his iniquities , but beeyng ashamed thereof , confesse theim , but also with disdaine deteste them , mindyng earnestlie to amende , and alwaies indeuouryng to leade an innocent and vertuous life , as long as he liueth . And this assuredly Repentaunce is a true conuersion from satan to God . is vnfained repentaunce , to wit , a true conuersion to God and all goodnesse , with a spedie departure from satan , and all euill . We also plainly affirme , that this repentaunce is the mere gifte of God , and not the worke of our Repentaunce is the gifte of God . ii . Cor. ii . strengthe : For the Apostle biddeth a faithfull minister , diligently to instruct theim , whiche resiste the truthe , assaiyng , if God at any tyme , will giue them repentaunce , that thei maie knowe the truthe . Moreouer the synfull woman , mencioned in the Gospell , ( who wasshed Christes fete with her teares , and Peter , who wept bitterly , be wailyng Luke . vii . and. xxii his deniall of Christe , doe plainly declare vnto vs , what maner of minde , the penitent should haue , when he earnestly lamenteth his sinnes , which he hath committed . The prodigall sonne also , and the Publicane , mencioned in the Gospell , and compared with the Pharisie , are fitte examples for vs to imitate , in confessing our sinnes . The prodigall sonne saied : Father , I haue synned against heauen , & in thy sight , nowe I am not worthie to bee called thy soonne , make me as one of thy hiered seruauntes . The Publicane , not beyng so bolde , as to lifte vp his yies to heauen , knockyng his breast , cried , O God bee mercifull to me a synner . These penitent offendours , we doubt not , but that God receiued againe to his mercie and fauour . For Ihon the Apostle saith : If we acknowledge our i. Ihon. i. synnes , he is faithfull and iuste to forgiue vs our synnes , and to clense vs from all vnrightuousnes : If wee saie we haue not synned , wée make hym a lier , and his woorde is not in vs .

Wée beleue that this plain and frée confession , which is made onely to God , either priuately , betwixte God and the offendour , or openly in the Churche , when the generall confession of synne is recited , dooeth suffice : and that it is not necessarie , to obtaine remission of synnes , by confessyng our offences , Popishe confession . with whisperyng in a Priestes eare , or by hearing his absolucion , while he laieth his handes vpon our heddes : For of suche maner of repentaunce , there is founde in the holie scriptures , neither any commaundement , ne yet example . Dauid protested saiyng , I acknowledged Psal. xxxii . my synne vnto thée neither hid I myne iniquitie from thée , I thought , I would confesse against my self , my wickednesse vnto the Lorde , and thou diddeste remitte the punishmente of my synne . The Lorde also teachyng vs to praie , and eke to confesse our iniquities , saied . Thus shall ye praie : Our father , which art in heauen . &c. Math. vi . Forgeue vs our trespasses , as we forgeue theim that trespas against vs . It is therefore necessary , that wée confesse our faultes , and that wee reconcile Note . our selues to our brother , if we haue offended hym : Of the whiche kind of confession , Iames the Apostle speaketh , saiyng : Acknowledge your synnes Iames. v. one to another . How bee it , if any what priuate Confession is allowed . man beyng oppressed , with the burthen and temptacion of doubtfull synne , would aske counsaile , and seeke comfort priuately , either of the minister of the church , or any other learned in the Laws of God , wée disalowe it not : In like maner we greatly commende , that Publike confession . generall and publike confession of sinnes , whiche is accustomed to be rehersed ( as we saied before ) in the Churche and holy assemblies .

Many babble maruelous thynges , of the Keies of the kyngdome of God , The forged keyes of the kyngdome of heauen . and forge thereby swoordes , speares , scepters , crounes , and absolute auctoritie , ouer the greateste kingdomes : to The true keyes . bée short , ouer bodies and soule . Wée simple iudging , according to God his worde , saie , that all ministers lawfully called , haue and occupie the keyes , when the preache the Gospell , that is , when thei teache , exhorte , comfort , reproue , and kepe in good order the people , committed to their charge . For in To open , or to shutte the kyngdome of God . so doyng , thei open the kyngdome of heauen to the obedient , and shutte it to the disobedient . These keyes the lorde promised to his Apostles . Math. xvi . and performed his promes . Ihon. xx . Marke . xvi . Luke . xxiiii . when he sent his disciples , and bid them preache the Gospell , and forgeuenes of synnes , to all the worlde . Paule . ij . Cor. v. saieth , that the Lorde hath geuen to his ministers , the office of reconcilyng synners to God : What that is , immediatly he declareth , addyng : The worde or doctrine of reconciliation . And more plainlie expoundyng his owne woordes , enferreth that Christe his ministers , dooe the embassage of Christe in his name , representyng God his persone , exhorting his people to be reconciled to God , by faithefull obedience . Thei then vse the Reies , when thei exhort The vse of the keyes . vs to faithe and repentaunce : So thei reconcile to GOD , so thei forgiue synnes , so thei open the kyngdome of heauen , and bryng beleuers in , farre Mat. xxiii . otherwise , then thei of whom the lord spake in the Gospell : wo be to you Scribes and Pharisies , Hipocrites , bicause ye shutte vp the knowledge of heauen before men : for ye your selues goe not in , neither suffer ye theim , that would enter , to come in . Well therefore and effectuallie doe ministers absolue , when To adsolue . thei preache the Gospell of Christ , and remission of sinnes for his sake , which is promised to all that beleue , and are baptised . Neither dooe we thinke , that the absolucion is therefore of greater vertue , because it is whispered in ones eare alone , or mūmeled ouer ons hed : We thinke notwithstanding , that remission of synnes , ought diligently to be preached to all men , and that euery particuler man ought to bee admonished , that it lieth hym vpon , to seke for remission of his synne .

But how circumspecte and diligent penitentes ought to bee , in indeuouryng Amendemente of life . to lead a newe life , in depressyng the old , and sturryng vp the newe man , examples in the Gospell teache vs : The Lorde saied to the man , whom he cured of the palsie : behold , thou art made Ihon. v. whole , sinne no more , least some wors thing happen to thee : To the adultres woman , whom he condemned not , he said , goe thy waies , synne no more : By Ihon. viii . the whiche wordes doubtles , he ment not , that it was possible for man , to be without synne , as longe as he liues in the fleshe , but he would haue vs watch and to bee verie carefull , to indeuoure by all meanes wee can , and to praie vnto God , that we fall not againe into those synnes , from the whiche we are risen , as it were , and that we be not ouercome with the flesh , the worlde , and the deuill . Zacheus the Publicane being Luke . xix . receiued into God his fauor , crieth in the Gospell : Behold , half my gooddes I geue to the poore , O Lorde , and if I haue deceiptfully begiled any man , I restore hym . iiij . times so muche . After Good deedes required in the penitent . the same sort therefore , we preache that restitucion , mercie , and almose déedes , are necessary to be doen of them , whiche truely repent . And generally , with the Apostles woordes we exhort all , and saie : Let not synne reigne in Roma . vi . your mortall bodies , to obeye it in the lustes therof , neither geue your members , as weapons of vnrightuousnes vnto synne , but geue your selues vnto God , as thei that are a liue from the dedde , and geue your members , as weapons of rightuousnes vnto God .

Wherfore we n al the impious Heresies . words of those , the dispise the preaching of the Gospell , and saie : It is an easie matter , to returne to God . Christ hath made satisfaction for all sinne . We shal quickly haue pardon for our wickednes what hurt then shal it do vs to sinne ? We nede not muche to passe for repentance . &c. Suche impious talke I saie , we condemne . Howbeit , we teache , that at al times , eche sinner maie haue frée accesse to God , who forgiueth the faithful al their iniquities , except onely the Marke . iii. sinne against the holy ghost . Therfore we disalowe the old & new Nouatians with the heretikes called Catharie : chiflie we condemne the gainfull doctrine of the pope , touching penitence . And against his Symonie , & his symonicall pardanes , Popishe pardons . we alledge the iudgement of Simon Peter , thy money perishe with thee , because thou thinkeste , that the Actes . viii . gifte of God maie bee obtained with money , thou haste neither part nor felowshippe in this businesse : For thine harte is not right in the sight of God . We discommende all those , who imagin , that thei are able to make satisfaccion Satisfactions : for their synne , whiche thei haue committed , and that with their owne satisfactions . For we teach that Christ onely , by his death and passion , is the satisfaction for all synne , and the pacifier of God his wrathe : Yet notwithstandyng , as we said before , we ceasse not to call vpon menne , to subdue the rage of the fleshe : Addyng , that wee ought not arrogantiie to hurle before God , our good deedes , as satisfaction for our synnes , but rather humblie , like the children of God , to shewe our good liuyng , as a token of newe obedience , and thankfulnes for our deliueraunce , and full satisfaction , purchased by the death of Christe the soonne of God .

¶ Of the true Iustifiyng of the faithfull . Chap , 15 ,

TO Iustifie ( according to the what it is to iustifie . Apostles meanyng , in his disputacion of Iustificacion ) is to forgiue synnes , to absolue from the faulte , and punishment also dewe for the same , to receiue into fauour , and to pronounce iuste : for the Apostle to the Romanes writeth : It is God that iustifieth , who is it that condemneth : To iustifie and to condemne are here putte as contraries . In Actes xiij . he saieth : By Christe remission of synne is preached vnto vs , and from all thynges , from the whiche ye could not by the lawe of God be iustified , by hym euery one that beleueth , is iustified . We also reade in the lawe , and in the Prophetes thus : If any strief arise betwene menne , and thei come vnto Deut. xxv . iudgement , let the Iudges iudge them but let the rightuous be iustified , and we are iustified through Christe . the wicked condemned : And Esaie . v. Wo be to them that iustifie the impious manne , for any bribe . It is moste certaine , that we all are by nature impious synners , and before the Iudgemente seate of God , conuicted of impietie , and giltie of death : howbeit we beleue , that wee are iustified , that is to saie , pardoned of our synnes , and deliuered from death by God ( who is our Iudge ) and that onely for Christe his sake , without any respect of our owne merites . For what can be more plaine then that , whiche Paule saieth : All Roma . iii. haue synned , and are depriued of the glorie of God , and are iustified freelie by his grace , and through the redempcion , that is in Christe Iesus .

For Christe hath taken vpon hym , and borne the sinnes of the worlde , he hath satisfied the iustice of God : God therefore for his onely Christes sake , Iustice imputed to vs . ( who suffred death , and rose againe ) is mercifull to our sinnes , not imputing them to vs , but accepting Christes iustice , as our rightuousnes : so that now we are not onely purged , and clensed from synne , but also clothed with Christ his iustice , and deliuered from synne , death , and condemnacion : to be short , we are made rightuous , and heires of life euerlastyng . To speake properlie therefore , God alone doeth iustifie vs , and that onely for Christe his sake , not laiyng our synnes to our charge , but imputyng his rightuousnes to vs .

Because wee receiue this iustificacion , not for any of our workes sake , we are iustified by faith only . but by faithe in God his mercie , and through Christe , therefore we teache , and beleue with the Apostle , that man is iustified by faithe onely in Christe , not by the Lawe , or by any woorkes . For Paule saieth : Wee thinke that a man is iustified by faithe , without the workes of the lawe : And again . Rom. iiij . Roma . iii. If Abraham were iustified by workes , he hath wherin to reioyce , but not with God . For what saieth the scripture ? Abraham beleued God , and it was compted to hym as rightuousnes . Now to hym that woorketh , the wages is not compted by fauour , but by debte , and to hym that worketh not , but beleueth in him that iustifieth , the faithe of the vngodly is compted for rightuousnes : And again . Ephe. ij . by grace are ye saued through faithe , and that not of your selues , it is the gifte of God , and not of woorkes , leaste any man should boaste hymself . Then because faithe ketcheth holde faste on Christe , who is our rightuousnes , and attributeth all thynges , to the grace we receaue Christe by fayth . of God in hym , therefore iustificacion is ascribed to faithe , chiefly for Christ , and not because it is our woorke , for it is the gifte of God . That wee receiue Christe by faithe , the Lorde declareth at large , wher he vseth this woorde , Ihon. vi . Eate , for beleue , and beleue for eate : For as by eatyng wee receiue meate , Eat vsed for beleue . so by beleuyng wee are made partakers of Christ : Wherefore we deuide not the benefite of Iustificacion , attributyng Iustification is not to be attributed partly to vs . and partly to Christ . it partely to the grace of God , or to Christe , and partly to our selues , our loue to our woorkes , to our merites : But wee ascribe it wholie to the grace of God in Christe by faithe . And whiche is more , out loue and our workes cannot please God , if thei be doen of vs that are vniuste : Wherefore we muste firste be made iuste , before wee can loue , or doe iuste workes : We are made iuste in deede ( as we haue declared ) by faithe in Christe , by the mere grace of God , who dooeth not impute our sinnes , but Christe his rightuousnes to vs , and compteth our faithe in Christe , as rightuousnesse . Furthermore the Apostle plainly sheweth , that i. Timo. i. loue cometh of faithe : The ende of the Lawe is Loue , issuyng out of a pure harte , a good consctence , and an vnfained faithe .

Here we speake not of a counterfet , vaine , idle , or dedde faithe , but of a liuely and quickenyng faithe , whiche through Christe ( who is life , and quickeneth hym , whom faithe ketcheth hold on ) is a liue , and so is saied to bee , because Sainct Paules saiyng , is conferred with sainct Iames. Iames. ii . she declareth her self to line by her liuely woorkes . Saincte Iames then maketh nothing against this doctrine , who speaketh of a vaine , and dedde faithe , whereof some boasted , albéeit thei had not Christ , liuyng in them by faithe . He saieth also that woorkes Iustifie , not therein disagreyng from the Apostle ( for then he were to bée reiected ) but shewing that Abraham declared his liuely and iustifiyng faithe , by his woorkes . The whiche thing all the godlie doe , who notwithstandyng putte their truste in Christe onely , and in no workes of their owne . For in an other place , the Apostle saith : Thus I Gala. ii . liue , yet not I now , but Christe liueth in me , and in that that I now line in the fleshe , I liue by faithe in the sonne of God , who hath loued me , and geuen himself for me , I doe not abrogate the grace of God : For if rightuousnes bée by the lawe , then Christe died in vain .

¶ Of faithe and good woorkes , of their reward , and mannes merite . Cha. 16.

CHristian faithe is not a bare opinion , what faith is or perswasion of men , but a moste sure confidence , an euidente and constaunte assente of the mynde : to bee shorte , a moste certaine comprehendyng of God his truthe , set forthe in the Scriptures , conteined in the Apostles Crede , yea , and commaunded of God himself ( who surmounteth al goodnes ) But chieflie , faith is a confidence in God , and his soonne Christ his promises , whiche Christe is thence of all promises . This faithe is the free gifte of God , whiche onely he geueth Faith is the gifte of God . of his grace to his electe , accordyng to measure , when , to whom , and as muche as he liste , and that by his holie spirits by the meane of preachyng the Gospel and faithfull praier . This faithe is increased , and that , by God his mercie : For els the Apostle would not haue The increese of fayth . Luke . xi . saied , Lorde increase our faithe .

Al that hetherto we haue saied concernyng faith , th apostles haue taught before vs : For Paule saieth : Faith is the ground of thynges , whiche are hoped for , and the euidence of those thynges Hebre. xi . that are not seen . And againe he saith : Al the promises of god in Christ ii . Cor. i. are yea , and are in hym Amen . To the Philippians he writeth , that it was Phi. i. geuen to them , that thei should beleue in Christe : And againe , Christe hath Rom. xii . ii . Thes. iii. Rom. xi . distributed to euery man ; a measure of faithe : And again , All menne haue not faithe , neither dooe all men obeye the Gospell . Luke also witnesseth Act. xiij . As many as were ordained vnto eternall life , beleued : Wherefore he calleth faithe , the faithe of Gods elect : And againe . Roma . x. Faithe cometh by hearyng , and hearing by the worde of God . In other places , he often biddeth men praie for faithe .

The saied Apostle affirmeth , faithe The force of faith . to bee of greate efficacie , declaryng it self by Loue : Faithe quieteth the conscience , openeth to vs a frée entrie vnto GOD , that wee maie come to hym with bolones , and obtain of hym profitable , and necessarie thynges : It kepeth vs in doyng our duetie , that wee owe to God , and our neighboure : In aduersitie , it strengthneth vs with paciente , facioneth and formeth in vs true confession : and to speake all at a worde , saithe bringeth forthe al kinde of good Good workes come of ●uth . fruites , and good woorkes in vs . For we teache , that true good workes , doe spryng of a liuely faithe , by the woorkyng of the holie ghoste , and are doen of the faithfull , accordyng to the wille or rule of God his woorde . For Peter the Apostle faieth , geue all diligence i. Peter . i. thereunto , and ioine vertue with your faithe , and with vertue knowledge , & with knowledge temperaunce . &c. We saied before , that the Lawe of GOD , whiche is the will of God , dooeth prescribe vnto vs , a paterne of good workes . And the Apostle affirmeth , this is i. Thes. iiii . the will of God , your sanctificacion , and that ye should abstaine from vnclennes , that no man oppresse , or defraude his brother in any matter : For God workes that men inuente of their owne braine . alloweth not those workes , those worshippynges , whiche wee chose of our owne hedde , whiche Paule calleth , volontarie religion . Whereof the lorde Collos. ii . also in the gospell saith . Thei worship me in vain , teachyng the doctrine , and preceptes of men . Wee reproue therefore suche woorkes , but we highly commende , and earenestly require those woorkes , whichē be accordyng to the wille and commaundemente of God . The ende of good workes We must therfore doe good dedes , yet not to merite thereby life euerlastyng ( for as the Apostle saieth . Life euerlastyng is the gifte of God ) nor to make our boaste or bragge thereof , whiche Math. vi . Christe reproueth , nor yet for gaine , whiche also he disaloweth , Math. xxiij . but to the glory of God , to commende our vocacion , to shewe our thankfulnesse to God , and to profite our neighboure . Againe our Lorde faieth in the Gospell : Lette your light so shine before Math. v. men , that thei maie see your good workes , & glorifie your father , whiche is in heauen : And the Apostle Paule , Eyh . iiij . Walke as becommeth your vocacion : Also Collo . iij. Whatsoeuer ye shall doe , saith he , in worde or dede , doe all in the name of the Lorde Iesus geuyng thankes to GOD the father , through hym . And Phil. ij . Looke not euery man on his owne matters , but on other mennes thynges also : And Tite . iij. Lette our brethren learne to shewe for the good woorkes , for necessarie vses , that thei be not vnfruitfull .

Albeit therefore wee teache , as the We reiecte not good workes , but necessarilie require them . Apostle doeth , that a man is Iustified freelie , by faithe in Christe , and not by any good woorkes , yet we doe not dispise , or condemne good woorkes , wée knowing that man was not made , nor regenerate by faithe , to be idle , but rather to dooe without ceassyng , those thynges , whiche are good and profitable . For in the Gospell the lorde faith : A good trée bringeth forthe good frute : Math. xii . And in Ihon. xv . He that dwelleth in me , bringeth forthe muche fruite . To conclude , the Apostle saieth , wee are Gods creatures made in Christ Iesu , to doe good woorkes , whiche GOD hath prepared to walke in . And again Heresies . whoe deliuered hymself for vs , to redeme vs from all our iniquitie , and to clense his owne peculier people , which do good woorkes . We condemne therefore , all those that despise good woorkes , babblyng that thei are vnprofitable , Oure good workes are not the cause of our saluation . and not to bee regarded . Notwithstandyng we thinke not , as was saied before , that we are saued by good workes , or that thei are so necessarie that without them no manne was euer saued . For by grace , & by Christes onely benefite wee are saued : Woorkes come of saithe necessarily , but yet saluacion is vnproperlie ascribed to them , for moste aptlie it is to bee attributed to grace . For that saiyng of the Apostle is verie well knowen , if it bee of grace , it is no more of woorkes , or els were grace , no grace : But if it bee of workes , it is no more grace , or els wer Rom. xi . woorkes , no more woorkes .

Those workes doubtlesse do please God , and are allowed of hym , whiche Good workes please God . we doe with faithe , because thei please him by faithe in Christ , who doe good workes , which also procede of the grace of God , through the holie ghoste . For saincte Peter saieth : In euery nacion Actes . x. he that feareth GOD , and woorketh rightuousnesse , is accepted with hym : And we ceasse not to pray for you , that ye might walke worthie of the Lorde , Col. i. and please hym in all thynges , beyng fruitfull in all good woorkes . Therefore we instructe men , with as muche Note . diligence as we can , and beate into their eares , to embrase true , and not false or Philosophicall vertues , to doe in dede Hypocrites . good workes , and to performe the bounden duetie of a Christian manne . We muche discommende , both the sluggishnesse & hipocrisie of all suche , as praise and professe the Gospell with their mouthe , but with their filthie liuyng defile it . And we laye before their yies , Gods horrible threatenynges concernyng this matter , his large promises & liberall rewardes , with exhortacions , comfortes and rebukynges .

For wee teache , that God geneth a God rewardeth our good deedes . large rewarde to theim that doe good , accordyng to the Prophettes saiyng : Refraine thy voice from wepyng , for Iere. xxxi . Esaie . iiii . Math. v. x. thou shalte haue a rewarde for thy woorke . Christe also promiseth in the gospell : Be glad and reioyce , for great is your reward in heauen : And he that will geue to one of these little ones , a Cuppe of colde water , verelie I saie to you , he shall not lose his reward . Howbeit wee referre this rewarde , whiche the Lorde geueth , not to mennes merite , Note . who receiue the rewarde , but to why God rewardeth them that doe good deedes . the goodnesse , liberalitie and truthe of God promisyng , and geuyng it : who notwithstandyng he oweth nothyng to any man , yet hath promised to giue a rewarde to theim , whiche faithfullie worshippe hym , but to that ende GOD bestoweth on theim his rewarde , that thei should serue hym . Furthermore , there be many thynges vnmete to bee presented to God , and sundrie thynges are founde vnperfite , euen in the sainctes deédes or workes . But because , God receiueth them into his fauour , and loueth the workers for Christ his sake , he geueth them the rewarde , whiche he promised theim . For otherwise our rightuousnesse , is likened to filthie clothes . The Lorde Esaie . lxiiii . Luke . xvii . Mennes merites , merite nothyng . also saieth in the Gospell : When you haue doen all that is commaunded you , saie , ye are vnprofitable seruantes : we haue dooen but that , whiche was our bounded duetie to not . Albeit then we Note Augu. teache , that God rewardeth our good deedes , yet we teache there withall , as Augustine doeth , that God crowneth in vs , not our merites , but his owne gifte : And therefore , what reward soeuer we receiue , we affirme that it cometh of the grace of God , worthelier called grace , then a rewarde , because that good , which we do , is doen rather by God his mercie , then by our owne accorde . And as Paule saieth : What i. Cor. iiii . hast thou , that thou hast not receiued ? if thou hast receiued it ; why boastest thou as though thou haddest not receiued it ? And as out of that place , the holy martire Cyprian . Cyprian gathereth : We must glorie in nothyng , because wee haue nothyng Heresies . of our owne : Wee condemne therefore these , who in suche sorte defende mennes merites , that thei diminishe the grace of God .

¶ Of the holie catholike churche of God , of the one onely hedde of the Churche . Chapi , 17.

SEyng that God from the beginnyng , The churche euer was , & euer shal be . would haue manne saued , and come to the knoweledge of the truthe , it muste nedes bee that euer there was , and now is , and to the ende of the worlde there shal bée what the churche is . a Churche , that is to saie , a companie of the faithfull , called and gathered out of the worlde , a companie , I saie , of all the Sainctes , to witte of them , whiche doe truly knowe , and rightly worship the true God in Christe their sauiour , accordyng to his worde , and by the aide of the holie Ghoste : to bee shorte ; whiche are made partakers of al goodnes , offered fréelie vnto them , through Christe by faithe . All these be citezens of one Citie , liuyng vnder one Lorde , vnder one kinde of lawes , being alike partakers of all good thynges : For so the Apostle calleth them , fellowe citezeins with the Sainctes , and of Gods housholde folke , namyng them sainctes , who abidyng in the yearth , are faithfull , sanctified by the blood of gods soonne : Of whom this article of our Ephe. ii . 1. Cor. vi . beleife speaketh , wherein it is saied , I beleue the holie catholike church , The Communion of Sainctes . And seyng that there is alwaies one onely God , one mediatour betwene God and man Iesus , our Messias , and one shepherde There was neuer but one true churche . of the whole flocke , one hedde of this bodie , to conclude , one spirite , one saluacion , one faithe , one Testamente or couenaunte , it followeth necessarilie , that there is one onely Churche also : Whiche therefore we call Catholike , Why it is called catholike . because it is vniuersall , & is dispersed throughout all the partes of the world and extendeth it self to all tymes , beyng limited and inclosed in no place , or tyme . We condemne therefore the Donatistes , who straightlie enclosed Heretikes tiyng the churche to certain places and times . the churche , in , I knowe not what corners of Aphrike . Neither dooe wee allowe the Romishe Clergie , who bests that almoste the onely Romishe churche , is the catholike Churche .

The Churche is distributed into tiuers Diuers partes of the churche . partes , not that it is seuered , or torne in peeces in it self , but rather by reason of the diuersitie of the members , that be therein . For there is one churche , The Militant churche . called Militant , an other Triumphant : that is militante , whiche being as yet on the yearth , wageth battaile , and fighteth with the fleshe , the world and the Prince of this worlde , the deuill , also with synne and death : When this Churche is discharged of attendaunce here , it triumpheth in heauen , for the victorie ouer all those her enemies , reioysyng before the Lorde , albeit these twoo Churches are still vnited , or knitte together .

The militant Churche remainyng Particuler churches . on the yearth , hath alwaies had many particuler Churches , yet all thei are referred , to the vnitie of the catholike Churche . This Churche was otherwise gouerned before the lawe emong the Patriarkes , otherwise vnder Moises by the laws , otherwise of Christe , by the gospell . Commenly also there are compted twoo kinds of people , the Israelites , and the Gentiles , or a people consistyng of the Iewes and Gentiles , gathered together in the Churche . There be twoo Testamentes also , the old , and the newe : Yet of all these people there was , and is one societie , one saluacion , by one Messias , in whom , as members of one bodie , vnder one hedde , all are knitte together in one faithe , all are partakers of one spiritual meate and drinke . Howbeit here we acknowledge , that there were sundrie tymes , diuers signes or Sacramentes of our Messias , both promised & giuen also to vs of his father : & that the ceremonies remoued , a brighter light now shineth vnto vs , & that we receiue larger giftes , & inioy greater libertie , than our forefathers had , before the commyng of Christe .

This holie Churche of God , is called the house of the liuyng Lorde , built The names of the church . of liuing and spiritual stones , and sect vpon an vnmoueable rocke , vpon suche a foundacion , that there can none other foundacion be laied then it . And in that i. Timo. iii. respecte , it is also called the piller , and ground of truthe : It erreth not , as long when the church erreth . as it testeth vpon Christe the Rocke , and foundacion of the Prophettes and Apostles . But no meruell if it erre , as often as it forsaketh hym , who onely is the truthe . The Churche also is called the virgine , and spouse of Christe , and the onely and welbeloued spouse of Christe : For the Apostle saieth , I ii . Cor. xi . ioigned you to one housbande , to presente you as a pure virgine to Christ : It is also called the flocke of shepe , vnder one shepherde Christe , bothe in the xxxiiij . Chap. of Ezech. and. x. of Ihon. And it is named Christe his bodie , because the faithfull are the liuyng members of Christ , vnder Christ their hed : The hedde is , that whiche hath preeminence , and the higheste roume in the bodie , geuyng life to it , and ruling it so in all thynges , with the vitall spirites comming from thence , that it increaseth & groweth thereby . There is also but one hed of that bodie , wherewith it doeth wel agree : For the churche There is but one hedde of the churche Christe Iesus . can not haue any other hedde then Christe : and as the Churche is a spirituall bodie , so it is meete that it haue a spirituall hedde agreablie . Neither can it be ruled by any other spirit , then by Christe his spirite . Paule writeth : he is the hedde of the bodie of the churche : He is the beginning ; & first borne Col. 1. of the dedde , that in all thynges he might haue the preeminence . Againe , Christ is the hedde of the churche , and Ephe. v. Ephe. i. the same Christe is the sauiour of his bodie : And again he saieth : Which is the hedde of the churche , whiche churche is his bodie , euen the fulnesse of hym , that filleth all in all . Moreouer , Ephe. iiij . Let vs in all thinges growe vp into hym , whiche is the hedde , that is Christ , by whom al the body beyng coupled , and knitte together by euery ioynte , receiueth increase . We allowe not therfore , that doctrine of the Romishe Clergie , makyng their Romishe bisshoppe an vniuersall Shepeherde , the The Pope . chief hedde , yea , and Christes true vicare of his catholike militante churche in the yearth : wherein he hath fulnesse of power , and supreme dominion , as thei saie . For we teache , that Christ is the Lorde , and remaineth the onely vniuersall shepherde , & chief high priest , before God his father , and that he in Christ is present with his churche the churche , doeth all the dueties of an high bisshoppe or shepherd , and so will continue vnto the ende of the worlde , and therefore néedes no vicare , as one that were absente . Truely Christe is present with his Churche , and is a liuyng hedde , who straightly forbadde his Apostles , and their successours , to chalenge the primacie , or supremacie in the churche . Whosoeuer then gainsaieth this manifest truth ; & bringeth into the church of Christ a contrary gouernment , who seeth not , that thei are to be coumpted emong the nomber of those , whom Christes Apostles Prophesied of ij . Peter . ij . and Paule Acte . xx . ij . Cor: xi . and. ij . Thes. ij .

By takyng awaie the Romish hed , No desorder in the church . we bryng into the Churche of Christe no disorder , no trouble seyng that we teache , that the gouernemente of the churche prescribed by the Apostles , is sufficiente for vs , to kepe the Churche in due order . Whiche 〈◊〉 the beginnyng , while it was without suche a Romishe hedde , as now adaies is said to keepe the Churche in order , it was not without very 〈…〉 : Doubtlesse The head of Rome . the hedde of Rome , maintaineth the tyrannie and corruption , brought into the churche , but 〈◊〉 resisteth , and with all the might he 〈◊〉 , withstandeth the true reformacion thereof .

It is obiected vnto vs that there are diuers contentions crept into our churches , Contentions in the church sithens we separated our selues , from the Romishe churche , wherevpon Contentions in the romish churche . some conclude , that we bée not the true Churches of Christe : as though there were neuer any sectes in the Churche of Rome , neuer any strie for contencion , and that for religion , not so muche in Scholes , as in their holte Chaires , and in open assemblies . We acknowledge i. Cor. xiiii . that the Apostle said : God is not GOD of dissencion , but of peare , and seyng there is emong you emulacion , and contencion , are ye not carnall , yet it cannot be denied , but that God was Contention is no true note of the false churche . 〈◊〉 the Apostolike Churche , and that that Churche was the true Churche , in which notwithstandyng , there was striefe and discorde . For the Apostle Gal. ii . Act. xv . Paule , reprehended Peter the apostle : and Barna●●● dissented from Paule . A greuous contencion 〈◊〉 in the churche of Antibche betwene them that preache Christ , as Luke reherseth . Act. rv . There hath vtter great strief alwaies in the Churche , and the moste famous doctors thereof , haue dissented emong theimselues , in no light matters , the Church notwithstanding , ceassed not to bee Christe his Churche still , as it was before : for so it pleased God to vse the strief in the Churche , to the glorie of his name , to sette forthe his truthe , and to haue those , whoe are tried , better knowen .

But as wee acknowledge none other The markes of the true churche . hedde of the Churche , then Christ , so wee agnise not euery one , that boasteth it self for the true Churche , to be the true Churche in deede , We teache that to bee the true Churche , wherein are found the signes or markes of the true Churche , especially the right and sincere preachyng of God his woorde . As wée be taught in the bookes of the Prophettes and Apostles : who referre all to Christ , whiche faieth in the Gospell , My Shepe heare 〈◊〉 voice , and I knowe theim , thei followe me , and I geue to them eternall life , and thei shall neuer perishe , thei followe not a straunger , but flie from hym , because thei knowe not the voice of straungers : and these Shepe be all of one faithe , of one spirit , and therefore worship one onely God , seruyng hym alone in spirite , and truth , and louing him onely with all their harte , with all their strength , dooe call on hym onely for Christe his sake , their onely mediatour and intercossour , seekyng without Christe , and faithe in him no rightuousnes , no life , because thei acknowledge Christe , to be the onely hedde and foundacion of the Churche , and them selues to bee laied vpon this foundacion . Thei doe daiely repare them selues with repentaunce , dooe paciently beare the crosse 〈◊〉 vpon them , and beyng knitte together by vnfained loue , with al Christes members , doe thereby declare themselues , to bee the Disciples of Christe , continuyng in the bonde of peace , and godlie vnitie . Thei be also partakers together of the Sacramentes , instituted by Christe , and taught of the Apostles , vsyng them none otherwise , then the lorde hath commanded them . The saiyng of the Apostle is well knowen to all men : I haue receiued of the lord , that whiche I also haue deliuered vnto you : Wherfore we condemne those i. Cor. xi . Churches , as disagreyng from Christ his true Church , which be not such as we haue heard that thei shuld be , boast thei neuer so muche of the succession of Bisshops , of vnitie , and antiquitie . Yea , the Apostles commaunde vs to flie from Idolatrie and Babilon , and not to take part with her , except we would i. Cor. x. i. Ihon. v. Apoc. xviii ii . Cor. vi . There is no saluation with out we be of Christe his churche . take part of God his plages also . We so muche esteme the societie , with the true Churche of Christe , that we deny that thei can liue in GOD his sighte , whiche doe not communicate with the true Churche of God , but separate themselues from it . For as out of the Arke of Noe , there was no sauyng helpe , A similitude . when the worlde perished by the flood , so wee beleue , that there is no assured saluacion without Christ , who offreth hymself in the Churche , to be enioyed of his electe : and therefore we teache , that thei whiche will liue , muste not separte theimselues from the true churche of Christe . Howbeit wée doe not so narrowlie include the Churche , within the signes aboue rehearsed , that we The churche is not tyed to signes . teache all those to be out of the church , whiche either receiue not the Sacramentes ( so that it be not a self will , or All offenders are not counted to be out of the church . contempte , but compelled rather by necessitie , whiche thei can not auoide ) either those , in whom sometime faithe fainteth , but is not vtterly loste , and cleane dedde : either els suche , in whom there are founde faultes and errours , by infirmitie . For we knowe that god had some frendes in the worlde , which were not of the Israelites Common wealthe . We are not ignoraunt , what happened to the people of God , in the captiuitie of Babilon , in the whiche , thei lacked their sacrifices , for the space of . lxx . yeres . We knowe , what befell to Peter , who denied his maister , and what daiely is wonte to happe to the electe and faithfull weaklinges . Further , we are not ignoraunt , what maner of Churches in the Apostles tyme the Galathians & Corinthians had , in the whiche the Apostle laieth to their charge , that there was many and greuous The churche sumtime semeth to be quike destroyed . synnes , and yet he calleth theim the holie churches of Christ . Yea , some tyme it cometh to passe , that God by his iuste iudgement ▪ suffreth the truth of his woorde , the catholike faithe , and true worshippyng of hym to be darkened , and plucked a sunder , as it were , so that it semeth vtterly to bee destroyed , yea , and no Churche at all to remaine . As wee reade that it came to passe in Elias daies , and other times : yet notwithstandyng , God hath in this worlde , and in these darknes those , his true worshippers , yea , and no smalle nomber of them , aboue seuen thousande For the Apostle auoucheth , that the foundacion of God remaineth sure , and ii . Reg. xix Apoc. vii . hath this seale : The Lorde knoweth , who are his . &c.

Wherefore , the Churche maie also The churche may be called vnuisible . be called inuisible , not that men be inuisible , of whom the churche is gathered , but because , it beyng hidde from our yies , and onely knowen to God , man ofte tymes is not able to Iudge , All be not of the churche that be in the churche . where it is . Moreouer , not all that are nombred in the Churche are sainctes , and the liuely or true members of the Churche . For there are many Hippocrites , whiche to the outwarde shewe , heareth the worde of God , and openlie receiueth the Sacramentes , and seme also to call vpon GOD , in Christe his name onely , to confesse Christe to bee their onelie rightuousnesse , to serue God , to doe the workes of charitie , and to suffer or a tyme their miseries paciently : but inwardly thei are destitute of the lighte of the spirite , of faithe , of purenes of mynde , and of continuaunce to the ende , so that at lengthe thei are disclosed what thei bée . Ihon the Apostle saieth : Thei wante out from vs , but thei i. Ioh. ii . were not of vs : for if thei had been of vs , thei would haue continued with vs . And yet while thei faigne holines , albeit thei be not of the churche , yet thei Apte similitudes . are compted to bée in the Churche : As traitours in a Common wealthe , are nombred emong citezeins , before thei be discouered : and as Daruell , Kockle and Chaffe is founde among wheate , and as bounches or swellings is founde in a sounde bodie , whereas in déede diseases and deformities , are truly saied to belong to the bodie , thei are rather maladies and deformities of the body then true members thereof . Wherefore the Churche of God , is well compared Math. xiij . to a nette , wherein is drawen al kinde of fishe : and so a fielde , wherein is founde bothe Kockle and Wheate . Here muste wee take deede , that wee iudge not to sone , that wee goe not about we must not rashly iudge . to shutte out , to caste awaie , or to cutte of those , whom God will not haue caste out , or suche ; as without losse to the Churche , we can not separate . Also we must watch , leste while the godlie slepe , the wicked preuaile so muche that thei dooe some hurte to the church . Moreouer , wée diligentlie teache men to marke , wherein chieflie the truthe and vnitie of the Churche dooeth consiste , leaste by our rashenesse , we raise The vnitie of churches stoudeth not in outwarde rytes . and maintaine some Schisme in the churche . It consisteth not in Ceremonies , and outward rites , but rather in truthe , & vnitie of the catholike faithe : Whiche catholike faith , is not taught vs in mannes Lawe , but in the diuine scriptures : a brief somme whereof , the Apostles Crede is . We haue redd , that emong the olde fathers , there was diuersitie of rites , but so free for men to vse , or not to vse , that no man thought the vnitie of the churche to be broken , Ceremonies indifferent to be vsed or not to be vsed . by not obseruyng theim . We affirme therefore , that the true concorde of the churche standeth in doctrine , in the vniforme preachyng of Christe his Gopell , & in kepyng of those rites , whiche the Lorde euidently deliuered and commaunded . wherin the vnitie of the church consisteth . Phi. iii. Here chiefly we alledge the sentence of the Apostle , Let as many as bee perfecte , bee thus mynded , and if ye bee otherwise mynded , God shall reucale euen the same vnto you : neuerthelesse , in that whervnto we are come lette vs procede by one rule , that wes maie mynde one thyng .

¶ Of the ministers of the Churche , of the making of them , and their offices . Chap. 18.

GOd , to assemble together , to ordaine , to gouerne , or God vseth ministers to the instructing of his churche . preserue his Churche , hath alwaies , and dooeth to this daie , & euer will , so long as the churche shall continue on the yearth , vse the seruice of ministers . The first beginning then , and appointing of ministers and their function , is of greate antiquitie , beyng God his owne ordinaunce , not The original cause of the ministrie . any newe doctrine inuented by mannes braine . God doubtles could by his own power , without any meane , ioine himself & his churche ( whiche consisteth of menne ) together . But he had rather deale with men , by the seruice of men . Wherfore ministers ought to be estemed , The ministerie ought not to be contemned not as ministers onely , but as Gods ministers : for because by theim , God worketh mens saluacion . Wherfore , we warne men to take hede , that thei dooe not in suche sorte attribute those thynges , to the secrete woorkyng of the holie Ghoste , whiche belonge to our conuersion and instruction , that thereby the ministerie of the Churche bee abased . For it is meete that wee should alwaies bée mindfull of the Apostles woordes : How shall thei beleue Rom. x. in hym , of whom thei haue not heard ? And howe shall thei heare , without a Preacher ? Then faithe is by the hearing , and hearyng by the 〈…〉 of GOD . Neither should 〈◊〉 forgette 〈◊〉 his saiyng in the Gospell : Verely , verely , I saie vnto you , he that receiueth , whomsoeuer Ihon. xiii . I shal sende , receiueth me : and he that receiueth me , receiueth hym that sente me . Wee ought also to remember , Iohn . vi . what the man of Macedonie apperyng in a vision to Paule , beyng in Asia , counsailed hym to do , saiyng : Take thy iourney into Macedonie , & i. Cor. i. come & helpe vs . For in an other place the saied Apostle writeth : Wee together To muche ought not to be attributed to ministers . are God his laborers , ye are gods housbandrie , and Gods buildyng . Againe on the other side : We must beware , that wée attribute not to muche to ministers , or to the ministerie , remembryng the Lordes woordes : No i. Cor. iii. manne cometh to me , except my father drawe hym . And the Apostles saiyng ; Who is Paule then , and who is Apollo , but the ministers , by whom ye beleued ? And as the Lord gaue to euery man : I haue planted , Apollo watered , but God gaue the increase . So then , neither is he that planteth any thyng , neither he that watereth , but GOD that geueth the increase . Let vs therefore beleue , that God doeth teache vs in his worde , outwardlie by his ministers , Howe God doth teache , & howe ministers . but inwardly he moueth the hartes of his electe , to Faithe by the holie ghoste : And therefore wee ought to referre all the glorie of this benefite to God . But of this matter , we haue spoken in the firste chapiter of this declaracion : Verely , God hath vsed from the what kynde of preachers god hath alwayes sent . beginning of the world , the beste men of all ( albeit many of them were simple in worldlye wisedome and philosopie , yet passing other in the knowlege of true diuinitie ) as the Patriarkes , Patriarches with whome God talked ofte times by his Angels : For the Patriarkes were Prophettes , or Teachers in their tyme , whom God would haue liue twoo or three mennes liues , to th ende that they might be as it wer fathers , & lightes of the worlde . Moises and the Prophettes followed them , who were most famous throughout al the worlde : What neede I to rehearse , that after them our heauenvly father , sent his only begotten sonne , a most perfect teacher of the worlde : In whom was hid that diuine wisedom , which he deriued vnto vs , by the preaching of his most holy , plain , and of all other most perfecte doctrine . For he chose to hym Disciples , whom he made Apostles , who goyng out into all the quarters of the world , assembled euery where congregacions , by the preachyng of the Gospell : then in all Churches thei ordeined , by gods commaundemente , pastours and teachers , by whose successours he hath to this daie , instructed and gouerned his Churche . As therefore God sent to his people in the olde tyme Patriarkes , Moises , and the Prophetes , so to those to whom he hath geuen his newe Testamente , he hath sent his onely begotten sonne , with Apostles , and Doctors of the Churche . Furthermore , the ministers of the newe Testament , be called The names of ministers . i. Cor. xii . Ephe. iiii . by sundrie names : For thei are called Apostles , Prophetes , Euangelistes , Bisshops , Elders , Pastours and doctours . The Apostles remained in no one certaine place , but gathered sundrie Apostles . Churches throughout the worlde , whiche when thei had now dooen , thei were no longer to be called Apostles , but eche man became a Pastour in his owne churche . The prophetes in time Prophetes . paste , foreseyng thynges to come , were called Seers , who were expounders of the scriptures also , as some be euen now adaies . Euangelistes were writers Euangelistes . of the historie of the Gospell , and preachers also of the glad tidynges of Christe his Gospell : As Paule bidde Timothe , doe the worke of an Euangeliste . Bisshops are superintendendentes , Byshopps . and watchemen of the church , whiche geue to it sustenaunce , and prouide for all necessaries . Elders are auncientes , and as it were Senators , and Elders . fathers of the Churche , gouernyng it with wholsome counsaile . Pastours Pastours . doe bothe keepe the Shepefolde of the Lord , and prouide for thynges necessarie . Doctors dooe teache and preache the true faith , and vnfained godlines . Doctors . Wée maie therefore now call the ministers of the Churche , Bishops , Elders , Pastours , and Doctors .

Afterwarde in processe of tyme , the Popishe orders . ministers of the Churche had many other names : For some wer made Patriarkes , som Archbishops , some Suffragans , also Metropolitans , Archedeacons , Deacons , Subdeacons , Bennettes and Collettes , Crorcistes , Singers , Dorekepers , and I wotte not what , as Cardinalles , Prouestes and Priers , Fathers minores & maiores : But we passe for none of those orders , neither what ones thei wer , nor what now thei be . The doctrine of the Apostles , concernyng ministers , is sufficient for vs .

In like maner , seing that we knowe assuredlie , that Monkes and their orders , Monkes . were ordained neither of Christ , nor his Apostles . We teache that thei nothyng profite , naye , that thei dooe muche harme to the Churche : For although in tyme paste ( when thei were solitarie , and gatte their liuyng with their handes , and were a burthen to none , but in all places obeied the ministers of Churches , as laye menne did ) thei were to be tollerated , yet now what thei are , all the worlde espieth & perceiueth . Thei adioyne to their orders , I knowe not what vowes , and lead a life cleane contrary to their voues . So that the verie best of theim , maie be nombred emong those , of whom th apostle spake . ij . Thes. iij. We heare that there are some , whiche walke emong you inordinatly , and worke not at al , but are busie bodies . Such therefore in our Churches , we neither haue neither by our doctrine ought to suffer in Christe his Churche .

But no manne ought to vsurpe the honour of the ministerie of the church : Ministers should be called & chosen to that office . that is to saie , by briberie , or crafte , or by his owne arbitriment , to take vpon hym their offices : Let them bée called and chosen , by the lawfull election of the Churche : that is to witte , let them be chosen with aduisement , by the congregacion , or by those , whiche are appoincted to that office in the Churche , and that orderly , without trouble , sedicion , or contencion . But let not euery man , without regard be chosen , but onely méete menne , of sufficient godlie Howe should be chosen to the ministerie . learnyng , of godlie vtteraunce , and wisedome ioigned with simplicitie : To be short , suche as are famous for their modestie , and honest life , accordyng to the Cannon of the Apostle , made by the Apostle . i. Tim. iij. and Ti. j. And let suche as are chosen , be made of the Elders with publike praier , and laiyng on of handes . Here we condemne all those , who of their owne accorde , thruste themselues into the ministerie not beynge chosen , sent , or ordained : We n all vnmete ministers , not vninete ministers . indued with giftes , necessarie for a shepherd , that should fede his flocke : Howbeit we acknowledge , that the harmlesse simplicitie of some shepherdes in the olde churche , did some tymes more profite the Churche , then the greate , exquisite , and fine or delicate , but a little to proude learning of some others . Wherfore we reiecte not now adaies the good simplicitie of certaine , so that thei bee not altogether vnskilfull of God and his worde . Christe his Apostles called all those , that beleued in Christe , Priestes , but not in respecte of Priestes . the ministerie , but because through Christe , all the faithfull ( beyng made Kynges and Priestes ) maie offer spirituall sacrifices to God . There is then a greate diuersitie betwene Priesthod A difference betwen preisthode and ministerie . and the ministerie . For Priesthode is common to all Christians , as euen now wee declared : the ministerie is not so . Neither haue wée cleane taken awaie the ministerie of the Churche , when we cast the Popish Priestehode out of Christe his Chuche . Truelie in the newe Testamente of Christe , there is no lenger any suche priesthod , as was in the olde Testament , whiche had an outwarde annointyng , holie garmentes , and verie many Ceremonies , that were figures of Christe : and no maruell , sithens that Christ fulfillyng them all , at his comyng abolished them . He therefore alone remaineth a prieste foreuer , from whom least we withdrawe any thyng , that is proper to hym , wee call no minister by the name of priest . For our Lorde hymself ordained not , Christ made no priestes : but Ministers . any priestes of the news Testamente in his Churche , who beyng aucthorized of the Suffragane , might offer daielie Sacrifice , I meane the verie fleshe and bloud of the Lorde , for the quicke and the dedde : But he ordained suche as should teache the people , and minister his Sacramentes . For Paule simplie and brieflie declaryng , what wee ought to thinke of the ministers of the newe Testamente , or of the Christian churche , and how we ought to esteme theim , saieth : Let men so thinke of vs , as of the ministers of Christe , and disposers of the secretes of God . Therefore i. Cor. iiii . the Apostle would , that we iudge of ministers none otherwise , then as of ministers . He verely hath called ministers vnderrowers , who haue yte onely to the shipmaister , & men not liuyng to pleace them selues , and to doe what them liste , but apoincted to pleasure others , that is to saie , their maisters , at whose commaundement only thei be . For a minister of the churche , in all thinges belongyng to his office , is bidde not to please his owne fantasie , but to doe that onely , whiche his maister commaundeth him . And in the saied Chapiter , it is expressed : Who i. Cor. iiii . is the Lord or maister , euen Christ , to whom ministers are bounde as seruauntes , to do all businesse belonging to the ministerie : be addeth further , to declare more plainlie , what the ministerie is , that thei are bailifes or disposers of gods misteries : Whiche misteries are called in many places ) chefly Ephe. iij ) the gospel of Christ , as in olde tyme . Christe his Sacramentes , why they are called ministers . were called misteries : wherefore thei are named ministers of the Churche , bicause thei should preache the Gospel of Christ to the faithfull , and minister the Sacramentes . In an other place Luke . xii . of the Gospell we reade , of a faithfull and wise seruaunte , whom his Lorde appoincted ouerseer of his household , to geue meate to theim in due season . Againe wée reade , that a man takyng his iourney into a farre countrey , committed the gouermente of his house , to his seruauntes , and gaue them auctoritie to ouersee his gooddes , and appoincted euery man his woorke .

Here haue wée occasion ministered , to speake somewhat of the aucthoritie and office of churche ministers : wherin The auctoritie of ministers . some haue with muche labour disputed , and haue made subiecte vnto their power , all the chiefest thinges in the yearth , cleane contrary to the commaundemente of the Lorde , whiche forbad his disciples , to striue for chiefe rule , and highlie commended humilitie . Luke . xxii . Mat. 18. 20. In déede there is an absolute aucthoritie , whiche is called Iuris , aucthoritie by right of prescripcion , whereby The true auctoritie and powre , God kepeth to him selfe . Math. 28. Apoc. ii . iii. all thynges are subiecte , to Christe the Lorde of all , as he testifieth , saiyng : Power is geuen to me in heauen and in yearth : And againe , I am the firste and the laste , beholde I liue worlde without ende , and haue the Keyes of hell and of death . Also , he hath the keis of Dauid , whiche openeth , and no man shutteth , shutteth and no manne openeth . This power the Lorde kepeth to himself , and geueth to none other , that he might stande idley , beholdyng his ministers , while thei doe woorke . For Esaie writeth , I will laye vpon his Esa. 9. 22. shoulder , the keye of the house of Dauid . And againe , whose rule shall remaine vpon his shoulders : but he reserueth , and still vseth his power , rulyng all . Moreouer , there is an other power , belongyng to the office or ministerie , what powre god geueth to ministers . limited of hym , who hath full and absolute aucthoritie , that power is rather to be likened to seruice , then to rule . For some lorde geueth to his steward , power ouer his house , and therwithal A pretie similitude . he geueth his keies also , wherwith he maie let in or shutte out of the house , whom the Lorde will , either to be lette in , or shutte out . Accordyng to this power , the minister dooeth by his office , that whiche he is commaunded to doe of his Lorde , who ratifieth and alloweth his dooynges , and will haue his ministers deede , to be estemed and acknowledged as his owne . And this is the meanyng of those sentences in the Gospell , I will geue thée the keies Math. xvi . of the kyngdome of heauen : what soeuer thou shalt binde or lose in yearth , shal be bounde or loosed in heauen . Ihon. xx . Also whose synnes ye remitte , thei are remitted vnto theim , and whose synnes ye retaine , thei are retained . But excepte the minister shall doe all thynges , as he is commaunded of his Lorde , if he passe the limites of faithe , truely God disaloweth his dooynges . Therefore the Ecclesiastical power of Churche ministers , is that function , whereby ministers dooe in deede rule the Churche of God , but yet dooe all thinges therein , as the Lorde hath appoincted in his woorde : And beyng so dooen , the faithefull accompte then as doen of the lorde hymself . As touching the keyes , we haue spoken muche before .

One equall power or function , is geuen to all ministers of the Churche . Equall power is gyuen to the ministers . Doubtles in the beginnyng Bisshops or Elders , ruled the churche alike , one helping an other , none preferring him self before other , or vsurpyng greater aucthoritie or dominion , ouer their felowe Bisshops . For thei were myndfull of their maister his woordes : He that will emong you be chief , let hym be your seruaunte . Thei kepte theim selues in humilitie , and helped one an Luke . xxii . other in gouernyng , and preseruyng the Churche . Howbeit for order sake , Howe & when one minister is preferred before other . some one appoincted of the ministers , sommoned their conuocacions , and in their assemblies , proposed thynges to bee deliberated vpon , gathered also other mennes myndes , and to be short , did what in hym laye , to prouide that matters , should not be handled confusely , and without order . So wee reade that sainct Peter did in the Actes of the Apostles , who notwithstandyng , was not extolled aboue other , nor of greater aucthoritie then the residewe . For right well Cyprian the martyre affirmeth , Cyprian . in his booke of the simplicitie of the Clergie : Such wer the other Apostles , as Peter was , of like felowship , of like honour and power : But the beginnyng betwene theim , procedeth of one vnitie ; to the ende that wee maie knowe , that there is but one Churche . S. Ierome also writeth not muche vnlike Ierome . wordes , in his commentarie vpon the Epistle of Paule to Titus , saiyng : Before that by the Deuils intisement , there was strief in religion , Churches were gouerned by the common counsaile of th elders : but after eche maner thought those , whom he baptised to bée his owne , and not Christes , it was decréed , that one of the Elders should bée chosen , and preferred aboue the other , to whom all the care of the Churche , should appertain , and by whose wisedome , all occasions of schismes might bée taken awaie . Yet Ierome boasteth not of this Decree , as though it were godlie , for immediately he addeth : As Elders knowe , by the custome of the Churche , that thei are subiecte to hym , who is their ouerseer , so let Bisshops knowe that thei , more by custome , than by the Lordes ordinaunce , are in greater auctoritie then the elders , and that the Churche ought to bee ruled in comen by other , as well as by them . Thus muche Ierome . Therefore no man by right maie lette vs to retourne , to that olde gouernement of God his church , and to receiue it before the custome of manne .

There are sundrie dueties belonging to ministers , whiche notwithstanding what the dueties of ministers are . for the most part , maie be restrained to twoo , wherein all other dueties are comprehended . The one is preachyng of Christe his Gospell : the other is ministeryng the Sacramentes . For it is the ministers duetie , to assemble the holy congregacion , & in it to expounde the worde of God , and to applie all his doctrine , to the commoditie of his churche , that those thynges , whiche are taught , maie profitte the hearers , and edifie the faithful . It belongeth to ministers , to teache the vnlearned , to exhort them , and to pricke forward those that geue ouer , or walke slowlie in the waie of the Lorde . It is also their partes , to comfort and confirme those , that are weake harted , to arme them against the sunderie temptacions of Sathan , to rebuke sinners , to call into the right waie those , that goe a straie , to lift vp those that fall , to conuince gainsaiers , to driue Wolfes from the lordes shepefolde , to reproue synne and synners , with wisedome and grauitie , not to winke at , or to conceile wickednesse , to minister the Sacramentes , to commende the right vse of theim , and to prepare all menne with wholsome doctrine , to the worthie receiuyng therof , to kepe the faithfull in holie vnitie , to forbidde Schismes and Heresies , to instruct the rude , to declare to the congregacion the necessitie of the poore , to visite the sicke , and those that be troubled with sundrie temptacions , to informe and keepe theim in the waie of life : Furthermore , to prouide for publike praier , in the tyme of necessitie , and for fasting , that is to saie , holie abstinence : and with all diligence to loke to all thynges , that belongeth to the tranquilitie , peace , and sauegard of the Churche . That the minister maie accomplishe , all those thynges the better and with more ease , it is required chiefly that be feare God , praie earnestlie , geue his mynde to the readyng of the scripture : In all thynges bee alwaies watcheful , & shew a good example , to all other of purenes of life . And seyng that there ought to be discipline in the Discipline . Churche , and our auncitours vsed excommunicacion , and the people of God Excommunication . had Ecclesiasticall Indgementes , the whiche Discipline was exercised by wise and Godlye men : it hath also belonged to ministers , for better edifiynge , to measure this discipline as the time , the common state and necessitie required . Where alwaies this rule is to be kepte , that all thynges ought to doen to edifie , comely , decently , honestly , or without tyrannie or sedicion . For tha postle witnesseth , that he had ii . Cor. x. power geuen hym in the Churche of God to edifie , and not to destroie . The Lorde hymself saieth , that the Darnell Math. xiii . in the Lorde his lande , should not bee rooted out , when there is daunger , least the Wheate also be plucked vp therewithall .

But wee deteste the Donatistes errour , Ministers , albeit they be euill shoulde be hearde . who thincke preachyng and ministerynge the Sacramentes , to bée of efficacie and vertue , or not of efficacie , accordyng to the good or euill life of ministers . For we knowe that the voice of Christ is to be beard euen out of the mouthe of euill ministers , seing the Lord himself hath saied : What soeuer thei bid you obserue , that obserue and dooe , but after their workes dooe Math. xxiii not . We knowe that the Sacramentes , by the institucion , and by the wordes of Christe bee sanctified , and are fruitefull to the godlie , although thei be offered of vnworthie ministers . Of this matter Augustine the blessed seruaunte of God reasoned muche , allegyng the scriptures againste the Donatistes . But there muste bee also due discipline emong ministers : For diligent Disciplines for ministers . Synodes . inquisition must be made in Sinodes , of ministers learnyng , and maner of liuyng . Offenders ought to bée corrected of the Elders , and broughte into the right waie againe , if thei bee curable : Orels beyng paste amendemente , thei should bée deposed , and as wolfes , thruste by true shepherdes out of the Lorde his flocke . For if thei bee false teachers , thei are in no wise to be suffered . Neither doe we disalowe generall Councels . counsailes , if thei be holden , according to the example of the Apostles , to saue , and not to destroie the church .

Furthermore al faithfull ministers as good workemen are worthy of their rewarde . Thei synne not then , when The true minister is worthie his rewarde . thei take a stipende , and all thinges necessarie for them and their familie . For the Apostle declareth , that these thynges are lawfully giuen of the churche , and receiued of the ministers , in . j. cor. ix . and j. Tim. v. & other places : wherby the Anabaptistes are confuted , who disalowe and raile at those ministers , Anabaptistes . that liue by their ministerie .

¶ Of the Sacramentes of Christe his Churche . Chapi. 19.

GOd from the beginnyng annexed Sacramentes , or Sacrament . Sacramentall signes , to the preaching of his word For so plainely witnesseth al the holie scripture . Sacramentes what sacraments are . are misticall signes , or holie Rites or Ceremonies , ordained by God hymself , consistyng in the woorde of God , in signes , and in thynges signified , whereby he kepeth in mannes memorie , and somtymes renewcth his large benefites bestowed vpon his churche . Wherby also he sealeth or assureth his promises , and sheweth outwardlie , & as it were laieth before our yies , those thynges to beholde , whiche inwardly he worketh in vs : yea , by them he strengtheneth and increaseth our faithe , by the holie ghoste , workyng in our hartes . And to be short , by his Sacramentes , he separateth vs from all other people , from all other religions , consecratyng vs , and bindyng vs to hym onely and signifieth what he requireth of vs to bée dooen .

There are some Sacramentes of the old Testament , and other some belonging The Sacraments of the olde and new testament are not all one . to the people of the newe Testamente . The Sacramentes of the olde lawe : were Circumcision , the Pascall lambe , whiche was offred vp . For the whiche cause it is referred to the Sacrifices , whiche were offered from the beginning of the worlde . The Sacramentes of the newe Testamente , are Baptisme , and the Lordes Supper . two Sacraments of the new testament Some recken seuen Sacramentes of the newe Testamente , of the whiche we acknowledge , Repentaunce , makyng of Ministers , ( yet not after the Popishe sorte , but accordyng to the Apostles maner ) and Matrimonie to bée profitable ordinaunces of God , but no Sacramentes : Confirmacion , and extreme Vnction , or anelyng , are the inuencions of man , whiche the Churche maie want , without any dommage . Neither vse we them in our churches . For thei haue some thynges , whiche we cannot allowe . We vtterly deteste all the marchaundice , whiche the Romistes practise , in dispensing for their Sacramentes . The aucthor of all Sacramentes The author of sacraments is God . is not man , but God onely : Men can not institute Sacramentes , for they partaine to the seruice of God , and it belongeth not to mennes duetie , to inuent or make God his seruice , but to receiue & kepe that , whiche Note . is deliuered to them of God . Moreouer , the Sacramentes haue promises annexed to theim , whiche require faithe : But faith resteth onely vpon the worde of God : and the worde of God is likened to tables or letters , the Sacramentes An apte similitude . to seales , wherewith GOD onely sealeth his letters . And as God is the aucthour of his Sacramentes , so continually God worketh in his sacramentes . he worketh in that Churche , wherein the Sacramentes are rightly ministered . So that the faithefull , when thei receiue the Sacramentes of God his ministers , doe acknowledge that God doeth woorke in them , and therefore receiue the Sacramentes , as though it were at GOD his handes . Thei knowe also that the ministers viciousnes ( if there bee any notorious sinne in them ) hurteth not them , seing The Sacrament is not the worse for the ministers sinne . that thei confesse , that the worthinesse of the Sacramentes , depende of the lordes institucion . Wherefore thei make a manifeste difference , in the ministeryng of the Sacramentes , betwene the Lorde hymself , and the minister of the A difference betwene the auctor , & the minister of sacramentes . Lord , confessyng , that the thyngs ment by the Sacramentes ( as grace , faithe , forgiuenes of sinnes in Christ &c. ) are geuen by the Lorde hymselfe : but the figures ( to wit water , bread , or wine ) Christ is the chiefest thing to be considered in the sacraments . bee deliuered theim by the handes of Gods ministers . Howbeit the cheifest thyng , that in all the Sacramentes is proposed of God , and taken hede vnto of all the godlie in all ages ( whiche other call the substaunce and matter of the Sacramentes ) is Christe their sauior that onely sacrifice , and that lambe of God , whiche was slain from the beginnyng of the worlde , and that rocke whereof al our forefathers did drinke , by whom all the electe are Circumcised without handes , and by the holie Ghoste are washed from all their synnes , and are nourished with the true bodie and bloud of Christ , to life euerlastyng .

And touchyng that , whiche is chiefeste wherin the sacraments of the newe and olde Testament are a like in the Sacrament , and the thing it self , the Sacramentes of bothe people are like . For Christe the onely mediatour and Sauiour of the faithefull in the Sacramentes , bothe of the olde and newe Testamente , is that chiefe principall thyng , and the thyng it self , ment by the Sacrament . One and the self same God , is aucthour of theim in bothe . To bothe people thei were giuen as tokens , yea , as pledges of God his grace , & promises , whiche maie bryng into our remembraunce , and renewe his large benefites , whereby also the faithfull were separated , from al other religions of the worlde , whiche , to conclude , were receiued Spiritually by faith , vnityng the Ceremonies to the Churche , and admonishyng theim of their duetie . In these , I saie , & the like the Sacramentes of bothe people , are not vnlike , although thei differ in signes . But wee make a farre greater difference , in the Sacramentall signes . For our Sacramentes are stronger , and of longer duraunce , because to the worldes ende , thei shall neuer bee chaunged . Our Sacramentes witnesse that bothe the thyng , and the promes is alreadie fulfilled , and made perfecte in Christ , whiche the Sacramentes of the old lawe did signifie should be fulfilled . Also ours are more simple , lesse troublesome , of smaller coste , and not intangled with Ceremonies : belongyng to a mightier people , dispersed throughout the whole worlde : and seyng thei be more excellente , and brede in vs a stronger faith by the working of the holie ghoste ) there foloweth also more plentifull store of God his spirit , by the worthie receiuyng of them .

Verelie , seyng that Christe the true Christ abrogatinge the old sacraments gaue vs new Messias , is come in the fleshe , and shewed to vs , and abundaunce of grace powred vppon the people of the newe Testamente , the Sacramentes of the old people , are abrogated , and the Sacramentes of the newe . Testamente , put in their places : In the sted of Circumcision , Baptisme : In the place of the Paschal lambe and Sacrifices , the Lordes supper .

Againe , as in time paste , the Sacramentes Sacraments consiste in three things . did consiste of the woorde , the signe , and the thyng signified , so now also the self same thre partes , as it wer are required to the perfecte making of our Sacramentes . For by the woorde of God , thei are made that , whiche before The worde . thei were not , that is to witte , Sacramentes : For they be consecrated by Consecration . the worde , and are declared to bée sanctified of hym , whiche firste ordained them . To sanctifie or consecrate a thing , is to dedicate it to GOD , and to some holie vses : that is to saie , to separate it from common and prophane vses , and appoincte it to some holie purpose . For in Sacramentes , the signes are made of suche thynges , as are commonly vsed , ● . Signes . of outwarde and visible thynges : As in Baptisme , the element of water and the visible wasshyng , whiche wee sée the minister doeth , is the signe , but the thyng signified , is regeneracion and washyng awaie of our synnes : In the supper of the Lorde , the signe , is bread and wine ( which we commonlie vse in eatyng and drinkyng ) but the thynge signified , is the verie bodie of Christe 3. The things signified . deliuered , and his bloud shedde for vs . Therefore water , breade and wine of their owne nature , not seruing to god his institucion , and not put to any holie vse , are onely that , whiche thei are named to be , and we proue them to be by experience . Howbeit , if the woorde of the lorde bée added , with callyng vpon God his name , and with renewyng of the firste institucion , and sanctificacion , these signes are consecrated , and declared to be sanctified of Christe . For still remaineth in the Churche , in his vertue and efficacie , that firste institucion of Christe , and consecracion of the sacramentes . So that he , whiche none otherwise celebrateth the Sacramentes , then the Lorde hymself at the first ordained , dooeth euen now enioye the fruites , of that moste excellente consecracion of all other ; & therefore Christ his owne woordes are rehearsed in the celebracion of the Sacramentes . And bicause by the worde of God we lerne , that these signes are ordained of the lorde , for an other ende , then commonly thei are vsed for : therefore wée teache , that the signes beyng put to this holie The signes beare the names of the thinges signified . vse , beare the names of the thinges signified by theim , and are no more called onely water , bread , and wine , but also regeneracion , or the wasshyng of renouacion , also the bodie and bloude of the Lorde , or sacramentes of the bodie and bloude of Christ . Not , that the signes are chaunged , into the thynges signified , and that thei cease to be that , whiche thei are by their owne nature , ( for then thei should not be Sacramentes , nor signes , but onely the thynges signified ) but therfore the signes beare the names of the thinges , because thei are misticall tokens of holie thynges , and the signes and thynges signified , are ioigned together sacramentallie : I saie thei are ioigned or vnited , by a misticall significacion , by the will and counsaille of hym , who ordained Sacramentes . For water , bread , and wine are not common , but holie signes : and be that instituted water of Baptisme , did not institute it , to the intent that the faithfull should bée wasshed with the water of Baptisme onely : And he that commaunded in his supper to eate bread , and drinke wine , ment not that the faithful should take the bread , and wine onely without a misterie , as thei eate breade at home in their houses , but also that they shoulde spiritually , bee partakers of the thynges signified , and be in déede by faithe , wasshed from their synnes , and fedde in Christ , through faithe .

Therfore we allowe not those , who attribute the sanctifiyng of the Sacramentes , Heresies . to , I knowe not what Caracters , and to the recityng ; or to the vertue of woordes , promised of the consecrater , or of him that hath an intent to consecrate , or els to accidentall thynges , which are deliuered to vs , neither by woorde , nor by example of Christe , nor his Apostles . Nether dooe wée allowe their doctrine , who speake of the Sacramentes , as though thei wer common signes , not signifiyng som weightie matter , or not of greate vertue or efficacie . Neither allow we those , who so muche regard the inuisible thynges ( ment by the Sacrament ) that thei despise the visible thynges in the Sacramentes , beleuyng that it is superfluous for them to receiue the signes , because thei imagine that thei enioie alreadie , the thinges ment by them : Such heretikes the Messalians are named to bee . Neither doe we allowe their doctrine , who teache that grace , and the thynges signified , are so tied to the signes , and encluded in them , that whosoeuer receiueth the signes outwardlie , bee partakers also ( what maner of man soeuer he bee ) of the inwarde grace , and spirituall thinges , signified by the Sacramentes .

Notwithstandyng , as wée dooe not ponder the worthinesse of the Sacramentes , The Sacrament is not the worse for the vitiousnes of the receauer . by the worthinesse , or vnworthinesse of the ministers , so we compte theim not better or worse , for the vertue or vice of the receiuers . For we acknowledge , that the worthinesse of the Sacramentes , doe depende of faithe , and of the mere goodnes of God . For as the woorde of God remaineth , the true worde of God , wherein not onely the bare wordes are rehersed , while it is preached , but all thinges signified by the wordes , are offered of God : Albeeit wicked and Infidelles , heare the wordes , and vnderstande them , but yet enioye not the thynges ment thereby , because thei receiue theim not , with a true faithe : Euen so , the Sacramentes consistyng in the worde , the signes and thynges signified , remaine true & perfect Sacramentes , not onely signifiyng holie thynges , but also ( God offeryng them ) the thynges signified , althoughe vnbeleuers receiue not the thynges offered . This cometh to passe not through the defaulte of the geuer , or of God the offerer , but of men receiuyng without faithe , and vnworthely . Whose incredulitie maketh not Roma . iii. the faith of God of none effect or force . Furthermore , seyng that in the beginnyng , where it was declared , what sacramentes were , wée brieflie shewed , to what ende thei were instituted , wée neede not tediouslie to reporte that , whiche wee haue ones saied : It followeth therefore , that wee seuerallie treate of the Sacramentes of the new Testamente .

¶ Of holie Baptisme . Chapi . 20.

BAptisme was firste inuented , Christ ordained baptisme . and sanctified of GOD Ihon beeyng the firste that baptised Christe with water , in the riuer of Iordane . Afterward this office was committed to the Apostles , who Baptised also with water : The Lorde in plaine woordes , commaunded them to preache the Gospell Math. 28. Actes . ii . and to Baptise , In the name of the father , and of the sonne , and of the holy ghost . Peter also answered in the Actes to the Iewes , demaundyng of him , Act. ii . what thei should doe : Let euery one of you bée baptised , in the name of Iesus Christe , for the remission of your synnes , and ye shall receiue the gift of the holie ghoste . Wherefore Baptisme is called of many , the firste signe of gods people , because by it his electe begin , to retaine to the liuyng Lorde . There is but one Baptisme in the Churche of God , wherewith it is sufficient once to be Christened : For Baptisme once One baptisme . receiued , doeth indure all our life long , beyng a perpetuall sealyng of our adoption . For to be Baptised in the name of Christ , is to be written , to be entred , what it is to be baptised . and receiued into the couenaunte and familie , yea and into the inheritaunce of God his children , yea euen now to be named , by the name of God : that is , to be called the child of God , to be purged also from the dregges of our synnes , and to haue frely sundrie graces of God , to leade a newe and innocente life . Baptisme dooeth kéepe in memorie , and renewe God his benefites , bestowed on mankinde . For wee all are borne in the filthines of sinne , and are the children of wrathe , but God who is riche in mercie , dooeth clense vs from oure sinnes frelie , by the bloud of his soonne , in whom he maketh vs by adopcion his soonnes , knitteth vs to him with an holie couenaunte , & enricheth vs with sundrie giftes , that wee maie be able to liue a newe life . Al these benefites are sealed with Baptisme : for inwardlie our soules and myndes are regenerate , purified , and made newe of GOD by the holie ghoste , but outwardlie wee receiue , the seale of his large giftes in water , by the whiche those greate benefites are represented , and as it were , laied before our yies to beholde . Therefore wée are Baptised , that is , we are wasshed , and sprinckeled with visible water : For as water maketh cleane our filthe , doeth refresh we are baptised with water . and coole our fainte and burnyng bodies , so the grace of God doeth purge our soules , from stinkyng synne , after an inuisible sorte , or spiritually . God also separateth vs by the Sacraments of Baptisme , from all other religions , and from all other people , and dooeth consecrate vs , a peculier people to him , and as his owne proper gooddes : when therefore we are Christened , wée confesse what we are bonde to doe by baptisme . our faithe , and are bound to God to obeye hym , to mortifie our fleshe , and to leade a newe life , and are inrolled in the holie roule of Christe his souldiers , to fight all the daies of our life againste the worlde , Sathan , and our owne fleshe . We are Baptised also into one bodie of the Churche , that we maie well agrée with al the members thereof , in one Religion , dooyng one for another .

We beleue that the maner of Baptisme , whereby Christe hym self was The forme of baptismge . Baptised , and his Apostles did Baptise , is moste perfect : Wherfore , what soeuer was after , by mannes inuencion , added and vsed in the Churche , we thinke not to be necessarie , to the perfection of Baptisme : As the coniuracion , Popish bapt. the vse of burning lightes , of oile of Salte , of spittle , and the like , with this custome to consecrate twise in the yere Baptisme . For wee beleue , that one Baptisme of the churche , in Gods firste Institucion was sanctified , and consecrated by his worde , and is now also of efficacie and vertue , by reason of that firste blessyng of God .

We teache that women , or midwiues , wemen should not baptise . ought not to Baptise in the churche : For Paule secludeth women from Ecclestasticall offices : but Baptisme partaineth to Ecclesiasticall dueties . We condemne the Anabaptistes , who Heresies . deny that yong children newly borne , ought to bee Baptised of the faithfull , accordyng to the doctrine of the Gospell . The kyngdome of God belongeth to children : And séeyng thei are included in God his couenaunte , why should not the signe of the couenaunte be giuen to them . Wée condemne the Anabaptistes , in other poinctes also of their doctrine , whiche thei alone holde particulerlie , and defende against the worde of God . We are not then Anabaptistes , neither dooe wée take parte with them , in any matter of theirs .

¶ Of the holy Supper of the Lord Chap. 21.

THe Supper of the Lorde , whiche is also called the table of the Lorde , & the Euchariste , that is thankes geuinge , is therfore commonly named a Supper , because it was instituted of Christ in his last Supper , and nowe representeth the same , the faithful spiritually fedynge and drinkynge in it : for the aucthor of the Lord his Supper is The aucthor of the Lords Supper . not any Angell or man , but the sonne of GOD him selfe our Lorde Iesus Christe , who firste consecrated it for his Churche : that consecration & blessinge dureth as yet , amonge all those that celebrat none other Supper , but the selfe same , whiche the Lord instituted , recitynge his wordes , and in al thinges looking on Christ only with a true faith , of whose handes as it were , they receaue that , which they take by It is a remembraunce of gods benefites . the seruice of the ministers of the churche . The Lorde wyll kepe by this holy Sacramente in freshe remembrance his chiefeste benefite bestowed vppon mankynde , namely , that when he gaue his bodie to be betraied , and his bloud to be shedde , he forgaue vs all our sinnes , and redemed vs from eternall death : and from the power of the Deuill , and now fedeth vs with his flesh , and giueth vs his bloudde to drincke , whiche , beyng with a true faithe , spiritually receiued , nourisheth vs to life euerlastyng . And this so greate a benefite is renewed so ofte , as the supper of the Lorde is celebrated . For he said , dooe this in the remembraunce of me . It is also confirmed vnto vs , in this Supper ( leaste wee should wauer in faithe ) that the Lordes bodie in deede , was deliuered for vs , and his bloude shedde for the remission of our sinnes . And truely that to the outwarde yies , is by the minister , represented in the Sacramente , and as it were laied before our face , which inwardly is doen after an inuisible sorte , by the holie ghoste : Outwardlie , breade is offered by the minister , & the wordes of Christ The signe & the thinge signified . are heard , Take , eate , this is my body , take deuide it betwixt you , Drinke ye all of this , this is my bloud . Therfore the faithfull taketh that , whiche is offred what the faithfull receaue . by the lordes minister : Thei eate the Lorde his bread , and drinke of the Lordes Cuppe , but inwardlie , by the helpe of Christ , through the holy ghost thei receiue the fleshe also , & the bloud of the Lorde , and are fedde with them , to life euerlastyng . For the fleshe and bloud of Christ , is true meate & drinke to eternall life . And Christe hym self in that he was deliuered for our sakes and is our sauiour , is that principall chiefe thyng of the supper , neither suffer we any other thyng to be put in his stede . But that it maie the better , and more plainly bee perceiued , how the Howe the fleshe & blode of Christe is meat & drinke indede . fleshe and bloud of Christ , is the meate and drinke of the faithfull , receiued of them to life euerlasting , we will adde these fewe woordes . There bee diuers kindes of eating : For there is a bodily eatyng , whereby meate is receiued into mannes mouth , is chewed with the Two kindes of Eatinge with the bodelie mouth . tethe , and swallowed into the beailie . After this kind of eatyng , the Capernites in tyme paste vnderstoode , that thei should eate the Lorde his fleshe . But thei are confuted by Christe hym Heresies . self : For Christe his fleshe can not bée eaten corporally , without an heinous Aug. de doct. Christ . & cruell acte . It is not then meate for the beallie , as al menne are compelled to confesse . We disalowe the Popes Canons , in the decrees of the bisshops of Rome . Ego Berengarius , de conse. dist. 2. For neither the godlie in tyme passe , nor wée doe now beleue , that Christe his bodie is eaten , with the mouthe of the bodie , corporallie , or essenciallie . There is also a spirituall eatyng of Christ his bodie , not that , wherby we Christe his bodie is not eaten with the bodelye mouth . 2. A spiritual eatinge by fayth . thinke , that the verie meate is chaunged into the spirite , but whereby ( the bodie and bloud of the Lorde , kéepyng still their essence and propertie ) we receiue theim , not after a corporal , but after a spirituall sorte , by the working of the holie ghoste , who doeth bestowe vpon vs those giftes , whiche wer purchased by the flesh and blud of Christ , who was deliuered , and put to death for vs , grauntyng vs remission of our synnes , deliueraunce from Sathan , and life euerlastyng , so that Christe liueth in vs , and we in him . For he bringeth it to passe , that wee receiue hym Christ is spirituall meate and drinke . with a true faithe , and that he is spirituall meate and drincke to vs , that is to saie , our life . For as bodilye meate and drincke , dooeth not onely refreshe and strengthen our bodies , but also preserueth our life : so the fleshe of Christ betraied for vs , and his bloude shedde for our sakes , dooe not onely refreshe and strengthen our soules , but also preserueth them a liue , not in that thei are corporally eaten or dronken , but in that thei are giuen vnto vs , by the spirite of God , spiritually , accordyng to the Lord his saiyng : The bread , which I wil giue , is my flesh , which I wil giue for the life of the worlde : Also the flesh , that is corporallie eaten , profiteth nothing . It is the spirit that quickeneth : and the wordes whiche I speake vnto you , are spirite and life . Now as wée muste in eatyng , swallowe doune the meate into our stomackes , that it may inwardlie worke , & shewe his strength in vs , wheras beyng put without our bodies , it doeth vs no good : Euen so is it necessarie , that we receiue Christ by faithe , that he maie be made ours , and he liue in vs , and wee in hym . For he saieth , I am the breade of life , he that commeth to me shall not hunger , and he that beleueth in me , shall neuer thirste : And againe , he that shall eate me , he shall also liue through me , and abide in me , and I in hym . By this it is manifeste , that we vnderstande not , by spiritual meate , I knowe not what maner of imagined meate , but the self The receiuing of christ his bodie . same bodie of the Lorde , whiche was crucified for vs , whiche notwithstandyng is receiued of the faithefull , not bodilie , but spiritually by faithe . And in this matter wée followe in all pointes , the doctrine of our sauiour Iesus Christ , whiche he taught . This eating Ihon. vi . what eating of Christe is necessarie to saluation . of the fleshe , and drinkyng of the bloud of the Lorde , is so necessarie to saluacion , that without it , no manne can be saued . Wée maie also eate and drinke A spirituall eatynge of Christ , with out the Samentes . spirituallie , the bodie and bloode of Christe , although wee receiue not the supper of the Lorde , as ofte as wée beleue in Christe . To this ende parhaps belongeth that saiyng of Augustine : Note . Aug. Why preparest thou thy tethe & bealie ? Beleue and thou haste eaten .

Beside the former spirituall eating , A sacramentall eatinge of Christe . there is also a Sacramental eating of the Lordes bodie , whereby the faythfull is not onelye spiritually and inwardly made partaker of the true bodie and bloode of the Lorde , but outwardly also by comming to the Lords table , receaueth the visible Sacrament of the bodie and bloud of the Lorde . When the faithful beleued , he receaceaued quicknyng nourishment before , whiche he still enioyeth , & therefore when nowe he receaueth the Sacrament , he receaueth therwith muche norishment to his soule . For he continueth in continuall receauinge of the Lorde his bodie , & bloud : In so much Faithfull receauers receaue not the sacramentes onelye , but Christ also . that his faith is more and more kindled , increased and with spirituall fode refreshed . For , while we liue , fayth continually increaseth in vs . And he that outwardlie receaueth the Sacramentes with a true faith , euen he receiueth not the signe onely , but enioyeth the thynge it self also , ment by the Sacrament , as we haue declared . Furthermore , he obeieth the Lorde his institucion and commaundemente , and with a cherefull harte giueth thankes , for his and all mankindes redemption , remembryng faithefullie the Lordes death , and witnessyng the same before the churche , of whose bodie he is a member . It is confirmed or sealed also , to theim that receiue the Sacramentes , that the bodie of Christ was betraied , and his bloud shedde , not onely generally for men , but also particulerly for euery faithfull receiuer , whose meate Note . and drinke it is , to life euerlastyng .

But he that without faithe , cometh to the holie Table of the Lorde , receiueth Vnfaithfull receauers receaue but the bare signes . the Sacramente onely , and not the thyng mente by the Sacramente , whereby commeth life and saluacion : and suche eate vnworthely of the lorde his table . Now thei that eate vnworthely Vnworthie receauers . of the Lordes breade , and drinke of his Cuppe vnworthely , are giltie of the bodie and bloude of the Lorde , eatyng and drinkyng their owne damnacion . For when thei come not with a true faithe , thei doe slaunder , and like vilaines despise the death of Christe , and therefore eate and drincke their owne damnacion .

Wherefore wée dooe not so knitte Christe his presence in his Supper . and ioigne together , the Lords his bodie and blood , with the bread and wine , that we affirme the bread to be the bodie of Christe , but after a Sacramentall maner . Neither saie wee , that the bodie of Christe lieth hidden corporally , Heresies . vnder the breade , or that it oughte vnder the forme of breade to bee worshipped , or that who soeuer receiueth the signe , he also receiueth the thyng it self . The bodie of Christ is in heauen , on the right hande of his father : Wee must therefore lifte vp our hartes , and not fire & set our mindes on the bread . Neither ought wee to worshippe the Lorde in the breade , and yet the Lords is not absent from his churche , when it celebrateth his supper . The soonne beyng absente from vs , and runnyng Note this similitude . his race in the firmament , is notwithstandyng present emong vs by his vertue : How muche more Christe , the soonne of rightuousnesse , beyng absent from vs , touchyng his bodie , whiche is in heauen , is present with vs , not bodily but spirituallie , by his liuely working in vs : And as he hath declared , that he would be presente with vs in his laste supper . Ihon. xiiij . xv . xvj . Whereby it foloweth , that we haue no supper with out Christe , yet that we haue a misticall Supper , without bloudshed , euen as our auncient fathers haue termed it .

We are also admonished , in the celebracion Other endes of the Lords Supper . of the Lordes supper , to bee mindfull of whose bodie we are made members , & in consideracion thereof , to agree with all our brethren , to liue an holie life , and not to defile our selues with wickednesse , and straunge religions , but to continue in true faithe , to the ende of our life , to indeuer to excel in holinesse of liuyng . It is mete therfore , A preparyng of our selues before we come to receauinge of the lords supper . that mindyng to come to the supper , we first trie our selues , accordyng to the Apostles commaundement , chiefly of what faithe we are , whether wée beleue that Christ is come to saue sinners , and to call them to repentaunce : and whether eche man beleue , that he is one of that nomber , who beyng deliuered by Christe , is saued throughe him : and whether he haue determined to amende his synfull life , and to liue godlie , to continue , by Gods helpe , in true Religion , in concorde with their The beste kinde of celebrating christ his Supper . brethren , and to giue God hartie thankes , for their deliueraunce . &c. Wee iudge that to be the plainest and beste maner or waie , of celebratyng the lord his Supper , whiche cometh nereste to Christ his institucion , and the doctrine of the Apostles : that is to witte , which consisteth in declaryng or preachyng God his woorde , in Godlie praiers , in imitatyng Christe his doynges , in eatyng the bodie , and drinkyng the blood of the Lorde , also in the fruictfull remembraunce of his death , in saithfull The supper of the Lorde should be celebrated in both kindes . thankes giuyng , ioinyng them selues in Godlie felowship , to the vnitie of the bodie of the Churche . Wee disalowe therefore those , whiche haue taken from the faithfull , the one kind , I meane the Cuppe of the Lorde . For thei offende greuouslie againste Christe his Institucion , who saied , Drinke ye al of this , whiche commaundement he gaue , not so expreslie of the bread .

What the Masse was in tyme past , The Masse . emong our forfathers , whether it wer to be suffred now , wée dispute not : but this we frelie affirme , that the Masse , which is now vsed ; in all the churches of Rome , is banished out of our churches , for sundrie and moste iuste causes . Truely we could not allowe it , bicause it was made a vain sight or spectacle , why the masse is not to be allowed . of a profitable action , bicause it was compted meritorious , bicause it was saied for money , for siluer & gold , bicause in it the Prieste is affirmed , to make the Lordes bodie , and to offer it really , for the remission of sinnes , both of the quicke and the dedde , and also bicause it is saied , For the honor , worship , and remembraunce of the sainctes in heauen .

¶ Of the holye and ecclesiasticall assemblies or commynge to the Churche . Chap. 22.

ALthoughe it be lawfull for all men to reade the holye scriptures what ought to be done in holye assemblies . priuatlye at home , and to instructe or edifie one an other in true religion , yet holy congregations and metings together in churches is very necessarie , to th ende that gods words maye be soundly preached to the people , that prayers & supplications maie be made publikely , the Sacramentes rightlye ministred , and almes gathered for the poore and other necessarie charges and expenses of the Churche . For it is euident in the apostolike & primitiue church , that there were such assemblies frequented of all the godlye . Who soeuer dispise these congregations Refrainers from the churche . & witholde them selues from them , contemne true religion , and ought to bee compelled by the ministers and godlie magistrates to seuer them selues no more so stubbernelye from faithfull people assembled in the churche . Let their metinges in the churche be , not secret , but publike , and ofte , excepte persecution and the cruell enemies of the Christian congregation wyll not suffer it . For we knowe , what maner of assemblies there were in time paste in the primitiue The place of their assemblies . churche , in hidden and secret places , during the tyranny of the princes of Rome . Let also the places , wher the faithful mete together , be honeste and in al pointes conuenient for the churche of God . Let the Churches therfore be large , yet suche as are clensed from all those thynges , that become not the Churche . Let all thinges be furnished comelie , and as necessitie and Godlie honestie requireth . Lette nothyng bee lacking , requisite for necessarie vses of the Churche . But as wée beleue , that God dwelleth not in Temples made with handes , so we are not ignoraunt that places dedicated to God , for the worshipping of him , are not prophane but holie : & that thei , whiche be therin ought to vse theim selues reuerentlie we shuld vse our selues modestly in the Churche . and modestly , bicause thei are in an holie place , before the sighte of God , and all his blessed Angels . Wherefore all excesse of apparell , all pride , and all Deckinge of Temples . thynges , whiche become not Christian humilitie , discipline , and modestie , oughte farre to bee remoued from the Churche , and places of praier . The true deckyng of Temples , consisteth not in Iuerie , in Golde , and precious stones , but in the honeste behauiour , godlie loue , and vertue of theim , who are in the Temple . Let all thynges bée dooen in the Churche comelie and orderlie : to bee shorte , to edifie . Let all straunge language ceasse in holy congregacions , and let al seruice be saied Seruice should not be sayed in a strange tonge . in the vulgare tongue , and in suche language , as the people in that place vnderstandeth .

¶ Of praiers in the Churche , of synging , and Canonicall howres . Chapit . 23.

IT is lawful , doubtles , to pray To praye in the mother tonge . priuatlie in any tonge which thou vnderstandeste , but publike praiers in the Churche , ought to be in the mother tongue . Lette all the praiers of the faithfull bee made with faithe , and loue to God , onely in Christ To whome we shoulde praye and in whose name . his name aboue . The Priesthoode of Christe our Lorde , and of true religion , forbiddeth vs to call vpon the sainctes in heauen , as our intercessours : Sainctes muste not be prayed to . Wee ought to praie for Magistrates , for Kynges , and all that be put in aucthoritie , for the ministers of the churche , For whome we shoulde praye , when . and all thynges necessarie for the same . In all miseries of the Churche , especially wee ought to praie , without ceasyng , bothe priuatlie and publikelie . Wée muste also praie of our owne wherfore , accorde , not by compulsion , or for any rewarde . Neither is it mete , that prayer where . should bée supersticiouslie tied to a place , as though wee mighte praie no where els , but in the churche . Neither Howe . is it requisite , that common praiers be like in al churches , touching the forme or fashion , or tyme . Let eche Churche dooe in that behalfe , as thei liste . As Socrates in his historie saieth : In no Socrates . Note . place or religion , thou shalt finde twoo Churches , whiche fullie agrée in praiyng . I suppose that thei , who wer rulers of the Churches , from tyme to time were the causes of suche difference . Howbeeit if thei agree , it is highlie to bée commended , and ought to bée imitated of other .

But it is well that there be a meant A meant in prayer . as in euery thing , so in common praier also , that thei bee not to long , or to tedious . Let the chiefeste parte therfore of the seruice in the Churche , be preaching , and expoundyng of the Gospel , Preachinge . with prouision that the people bee not wearied , with too long praiers : leaste when the sermon should be heard , thei beyng wearied , desire either to go out of the Churche , or wishe that all were doen : To suche , that sermon semeth to long , which otherwise is short inough . The preachers also ought to keepe a meane . In like maner where singyng is vsed , it must bée moderated , and not Singynge . excede a meane . The singyng , whiche thei call Gregories singing , hath many thynges in it , without time or reason : Gregories singyng . Wherefore our Churches , and diuers other , haue worthely reiected it . If there bee any Churches , wherein there is faithefull and lawfull praier , without singyng , thei ought not to be disalowed . For all churches are not able to maintain singing in them : And it is moste euidente , by testimonies of great antiquitie , that as singyng was vsed of old , in the Orientall Churches , so it was lately receiued into the Occidentall Churches . Our forefathers neuer knewe their Cannonicall houres : Canonicall howres disalowed . that is to saie , praiers appoincted for certaine houres in the daie , whiche Papistes syng and saie : As maie bee proued by the Lessons of the houres , and by sundrie other argumentes . But to vse fewe woordes , thei are stuffed with many absurdities : wherfore thei bee well omitted , and other thynges more profitable for all Gods Churche , put in their places .

¶ Of holie daies , faslyng and choise or difference of meates . Chapiter . 24.

ALbeit Religion is tied to no tyme , yet cannot it be planted or exercised , without conueniente Times apointed to come to churche . diuidyng , and appoinctyng of tyme . Euery Churche therefore , hath chosen a certaine time for publike prayer , for preaching the Gospell , and celebratyng the Sacramentes . Eche man may not breake this order of the churche at his pleasure : And excepte there bee graunted competente leasure , for this exercise , by outwarde dooyng , to declare our Religion , surely men will be withdrawen from it , by their owne priuate businesse . Wherefore we se in aunciente Churches , that there were not onely certaine houres in the weke appoincted for the godlie congregacion , but that the Sabboth daie was made holie , to assemble to praie : and to hear God his woorde : whiche euen now also veric wel is obserued in our Churches , for the better seruyng of GOD , and increase of brotherlie loue . But wée allowe not Iewishe obseruacions Iewishe obseruations of dayes . of daies , and suche like supersticions . For wée beleue not one daie to bée holier then an other : Neither thinke wée that our reste is allowed of God , for it self sake : But we kepe the lordes daie called Sundaie , not the Saboth or Saterdaie , The Lordes daye . therein vsyng frée libertie .

Moreouer if Chuches , as thei maie by Christian libertie , kéepe religiouslie , Feastes dates of christ may be kept . the remembraunce of Christe his birthe , Circumcision , Passion , Resurrection , Ascention into heauen , and sending his holie ghost vnto his disciples , we well allowe it : but holie daies dedicated Holy dayes for sainctes to be disalowed . to men or sainctes , wée discommende . And certes , holie daies partaine to the firste table of the lawe , and belong onely to God : to beshort , the feast daies instituted for sainctes , which we haue abrogated , confirme many foolishe , vnprofitable thynges , not to bee suffred . Howbeit we confesse , that frute fully the memorie of sainctes , maie in A memory of sainctes . due place and tyme , bee recited to the people in godlie sermons , and the holy examples of theim maie bee proposed , as paternes to be followed of all men .

The more sharpelie the Churche of Christe reprehendeth glotonie , dronkennesse , Publike and Priuate faste is requisite . lasciuiousnes , and all intemperauncie , the more earnestlie it commendeth christian fastyng : For fastyng what fasting is . is nothyng els but an abstinence , and temperaunce of the godlie , with chastenyng of our fleshe , as presente necessitie requireth , wherby we humble our selues before God , and withdraw from the fleshe her nourishementes : that it maie easelier and wittynglier , obeye the spirite . Wherefore thei faste Counterfet fasters . not , who haue no regard of these thinges , but thincke thei faste , if but once a daie thei fil their bealy , and for a certaine prescript tyme , abstaine from certaine meates , thinckyng for this workes sake , thei please God , and doe a good deede . Fastyng is the aide and helpe to all godlie menne , to praie the feruentlier , and to liue the vertuouslier . That fast pleased not God ( as we Note . maie reade in the Bookes of the Prophetes ) wherein the Iewes fasted from meate , and not from their wickednes . There is a Publike , & a Priuate fast . Our forefathers kepte in tyme paste , The cause of publike fastes . Publike fastes , in lamentable tymes , and when the Churche was afflicted . Thei abstained altogether from meat vntill euenyng , spendyng the tyme in the meane season , in holie praier , and worshippyng of GOD , and in repentyng for their synnes . This did little differ from mournyng . Often mencion is made hereof in the Prophetes , specially in the seconde of Ioell : Suche a faste ought to be kept , euen in these our daies , the Church beeyng in so greate daunger . Priuate fastes are obserued of eche man , as euery man feeleth the The cause of priuate faste . vertue of God his spirite , to bee plucked from him : For so long he abstaineth from the nourishemente of the fleshe , as he perceiueth God his spirite to bee withdrawen from hym .

All fastes oughte to come of a free , The ende of fastinge . willyng , and a true humbled spirite , not to gette praise or fauoure of men , muche lesse to merite rightuousnesse thereby . But lette euery manne faste to this ende , to tame the pride of the fleshe , & to serue God more earnestlie .

Lenten faste maie bee proued by old testimonies , but by none of the Apostles Lent fast not to be allowed writynges . Therefore it oughte not , nor maie be enioyned to the faithfull to keepe . It is moste certaine that in tymes paste , there were diuers kindes The time of fastynge . and customes of fastyng . Wherevpon Ireneus an auncient writer saith , Some thinke that the faste muste bee Ireneus . kept , one daie onely , some others , many daies : and others , fourtie daies : which varietie began not now in our tyme , but longe before our daies , by their meanes , as I iudge , who obseruyng not simplie that , which was at the first taught theim , vsed other maner of fastynges , either through negligence , or ignoraunce . Socrates also the historigrapher Socrates . saieth : Because there is no aunciente writyng founde of this matter , I suppose that the Apostle lefte it free to euery mannes mynde , to dooe that , whiche is good , not by feare and necessitie .

Now as touchyng choise of meates : Choise of meates is a doctrine of deuyls . In fastyng we thinke , that all is to be with holden from the fleshe , whiche maketh it more vnrewlie , and wherein it taketh more delighte , or whereby it is nourished or pampered , whether it bee fishe , fleshe , pleasaunt fruites in sauor and tast , daintie disshes , or fine wines . Otherwise wee knowe , that all God Heb. ii . his creatures are made , for thuse and seruice of manne . Al that GOD hath made are good , & without choise , moderatly to be vsed , with the feare of the Lorde . For the Apostle affirmeth , all thynges to bée cleane , to them that bee Tit. i. cleane . And again , whatsoeuer is sold in the Shambles , eate ye and aske no i. Cor. x. question for conscience sake . The self same Apostle nameth their doctrine , whiche commaunde to abstaine from meates , the doctrine of Deuilles : For i. Tim. iiii . GOD made meate to bée eaten , with thankes geuyng of the faithefull , and them whiche knowe the truth , bicause whatsoeuer God made is good , and nothyng is to bee refused , if it bee taken with thankes giuyng . &c. He also writing to the Collo . reproueth those , who Collos. ii . by ouer muche abstinence , will purchace to themselues an estimacion of holines . We therfore altogether disalowe the Tatians , Encratites , and to be short Heretikes . Eustacius his scholers , against whom was assembled the Gangrens . counsaite .

¶ Of Cathechisyng , or instructyng youth in the articles of their faithe , of comforting or visiting the sicke . Chap. 25.

THe Lorde charged his people of the olde Testament , to bee youth should be instructed in godlines . verie diligent , in instructyng a right their children , euen from their infancie , and gaue expresse commaundmente in his lawe , to teache them , and to expounde vnto theim , the misteries of his Sacraments . Seeyng then it is euidente , by the doctrine of the Euangelistes and Apostles , that God hath no lesse care for the youthe of his people , with whom he lefte his newe Testamente , when he openly witnesseth saiyng : Suffer little children to come Mar. x. vnto me , for to suche belongeth the kyngdome of heauen : doubtlesse , those ministers of churches doe moste wisely , whiche betyme diligently instructe the youthe , laiyng in theim the firste foundacions of faithe , and faithefully teachyng the first principles of our religion , expoundyng to them Gods commaundementes , the Crede , and the Lorde his praier , the vse of his Sacramentes , with suche other like firste instructions , and chief poinctes of our religion . Lette the congregacion shewe theim selues faithfull and diligent , in bryngyng their children to be taught , desiryng & reioysyng , that their youth maie be well instructed . For as muche as menne are neuer more greuously tempted , then when thei be weake and sicke , sore broken with diseases of the Visiting of the sicke . mynde and bodie , the Pastours of the Church , doubtles , ought at no time to be more watchfull and carefull to saue his flocke , then in suche sickenesse and infirmities . Let theim therefore visite the sicke betymes , and let the diseased sende for theim without delaye , if the cause so require . Let the ministers conforte , The ministers duene . and confirme theim in the true faithe , arme them againste the pernicious suggestions of Sathan , let theim say praiers in the sicke mannes house , and if nede require , let theim praie for his recouery , bothe of bodie and soule , in the Churche also . And let theim do their indeuour , that he maie depart out of this worlde , in blessed state .

The Popishe visityng of the sicke , Popishe visiting the sicke with their extreme vnction , or ennoylyng , we saied before , that we allowed not , because it containes many foolishe and odious thynges , not approued by the Canonicall scripture .

¶ Of buriyng the faithfull , and care whiche men ought to take for the dedde , of Purgatorie , and th apperyng of spirites . Cha. 26.

THe scripture commaundeth to burie honestly , and without Burying commaunded in scripture . supersticion , the bodies of the faithfull , as the temples of the holie ghoste , whiche we beleue shall rise again , in the latter daie : Also to make mencion after a comelie forte , of theim who died Godlie in the what care we shoulde take for the dedde . Lorde , and to be ready to helpe and releue those , whom thei haue left behind theim , as widdowes , and fatherlesse children . We teach men to take none other care then this , for theim that bee dedde : Wée therefore muche disalowe the heretikes , called Cynici , who despised dedde bodies , or very negligentlie Heretikes . and contemptuously hurle theim into the yearth , neuer speakyng so muche as a good woorde of them , nor caryng any thyng at all for those , whom they left behinde them . Now on thother side , wee like not those , that are to muche , and to ouerthwertly seruicable to the dead , howling like Ethnikes , for their friendes departed , saiyng , or hearyng Masse for their soules , and mummelyng for pence certaine praiers , to deliuer them by this their deuocion , from tormentes , wherewith thei suppose , that thei are after their death tormented : yet so , that by their lamentable songes and Diriges , thei are released of their paines . Hobeit moderate mournyng , whiche the Apostle . j. Thes. iiij . Moderate mornynge is commendable . graunteth , we discommende not , iudgyng it an vnnaturall parte , to be nothyng greued in suche a case . Wée beleue that the faithfull , goe straight too Christe , after their bodily death , and therefore neede not the Suffrages , or whether mē● soules go after their departure . praiers of the liuyng . Wée beleue also , that Infidelles are without delaye , caste doune hedlonge into helle , from whence no seruice of the liuyng , is able to deliuer them .

The doctrine whiche some teache , concernyng the fire of Purgatorie , is Purgatorie . contrary to our Christian faithe , I beleue the forgeuenes of sinnes , and the life euerlastyng : and contrary to our cleane purgyng from all our iniquities , by Christe . Neither agreeth Purgatorie with these saiynges of the lord Christ : Verely , verely , I saie vnto you , Iohn . v. he that heareth my woorde , and beleueth in hym that sent me , hath euerlastyng life , and shall not be condemned but hath passed from death to life . Againe . Ihon. xiij . He that is wasshed , needeth not saue to wasshe his feete , but is cleane euery whitte , and ye are cleane .

Moreouer , as touchyng their doctrine The appearig of spirits is disceate of the deuyll . of spirittes , or dedde mennes soules , some tymes apperyng to them that liue , and desiryng them to dooe somewhat , wherby thei maie be deliuered : we esteme suche visions or sightes , as mockynges , craftes and disceiptes of the deuil : Who as he can transfigure hym self into an Angell of lighte , so is he busie to ouerthrowe , and bryng in doubte the true faithe . The Lorde forbadde in the olde Testamente , to aske counsaille of the dedde , or to haue any Deut. xviii thyng to doe with spirites . It was denied to the riche glutton ( who laie tormented in hell fire , as Christe the aucthour of all truthe , in the Gospell declareth ) that Lazarus should retourne to his brethren , God by the mouthe of Abraham , pronouncyng and saiyng , thei haue Moses and the Prophettes , let them heare them , if thei hear not Moses Luc. xvi . and the Prophettes ; neither will thei bee perswaded , though one rise againe from the dedde .

¶ Of rites , ceremonies , and indifferent thinges . Chap. 27.

CEremonies were in tyme why ceremonies were geuen . paste deliuered to the people in the olde Lawe , as a certaine scolynge to them , who were kepte vnder the lawe , as it were vnder a scholemaister and tutor : But when Christ came our deliuerer , and had taken awaye the ceremoniall Ceremonies remoued by Christ . lawe , we that beleue are no more vnder the lawe , nor yet bounde to obserue those ceremonies , which at our Messiascōming , vanished away : which the Apostles were so farre from kepynge Ceremonies not kepte of the Apostles . or renewynge in Christe his churche , that they openlye affirmed that , they would laie no suche yoke , nor burthen vpon the churches necke . Wherfore we might séme to bryng in or restore Iudaisme , if in the Churche of Christ we Increase of Ceremonies to Iudaisme . should heape vp ceremonies vpon Ceremonies , after the maner of the olde churche . Wherfore we bée not of their mindes , who thought it good , that Christ his churche should be kepte vnder ( as with a certain scoling ) with many and sundrie rites . For if th apostles would not burthen Christian people with ceremonies , why multitude of Ceremonies is not allowed . which were firste ordained and apointed by God hymselfe , who , I praye you , being well in his wittes , woulde violently thruste vppon them inuentions inuented by man ? The greater heape of ceremonies there be in the church , the more is withdrawen not onely from Christian libertie , but also from Christe , and faythe in hym , while the common people looke for that in ceremonies , whiche they shoulde seke in the onely sonne of God Iesus Christ by faith . A fewe rites therfore , A fewe Rites suffice . which are sincere and plaine , & swerue not from God his woorde , doe suffice the godly .

And if in Churches there bée founde Diuersitie of Ceremonies proue not dissent in Churches . vnlike ceremonies , let no man gather thereby , that the Churches agree not . Socrates saieth , it were impossible to write the Ceremonies , that bee in all cities and countries . No religion obserueth Socrates . one kinde of Rites , although thei imbrace one doctrine touchynge them . For thei that be all of one faith , dissent emong them selues , about Ceremonies . Thus much Socrates . And we also at this daie , obseruyng in our Churches , not all one kinde of Rites , True consent is in doctrine and faithe . in ministering the Lordes supper , and in many other thynges , doe , notwithstandyng , agree in doctrine and faithe . Neither is the vnitie and societie of Churches , for that cause broken a sunder . Surely , churches haue alwaies vsed their libertie , and dooen what seemed Libertie aboute Ceremonies . beste to theim in suche Ceremonies , as thynges indifferent , as we also doe now a daies .

But we aduertise all menne to take Indifferente thynges . hede , that thei compte not those thynges as indifferente , whiche bée not indifferent , whiche bée not indifferent in what is indifferent . deede : as some compte the Masse , and Images in Churches . That is indifferente ( saieth Ierome to Augustine ) whiche is neither good nor euil : so that we are neither iuste , nor vniuste , whether wée doe it or no. Therefore when indifferent thyngs are vrged , for confession of our faithe , thei bée no lenger indifferent : as Paule declareth , that it How̄e longe they remaine indifferent . i. Co. viii . x is lawfull to eate fleshe , if one put vs not in mynde , that it is offered to Idols : for then it shal bee made vnlawful , because he that eateth suche meat , now by his eatyng , seemeth to allow Idolatrie .

¶ Of Churche gooddes . Chapit .. 28.

CHriste his Churche is indued with riches , by the bountifulnes of Princes , and the liberalitie of the faithefull , who gaue their gooddes to the Churche : For it is ofte in néede , and therfore it hath had from the beginnyng , some treasure to serue for necessary vses . The true vse of Churche goods in tyme passe was , The true vse of the church gooddes . and now is , to maintaine with theim learnyng in schooles and holie assemblies , with al furniture , rites and buildyng : to maintaine also teachers , scholars and ministers , with other necessaries : chiefly to helpe , feede , and succour the poore . But let suche bee chosen as feare God , wise , and skilfull in gouernyng of families , whiche may well bestowe the churches gooddes .

If the treasure of the Churche , thorowe Abuse of churche gooddes . the iniquitie of the time , or some mennes rashenesse , folie , ignoraunce , or coueteousnesse , be put to any abuse , let godly and wise men , tourne theim againe to a good and holy vse . For we muste not wincke at any abuse , especially if it be mixed which sacrilege . Wée teache therefore , that corrupte scholes and Colleges should bee reformed in doctrine , in worshippyng of God , and in maners : and that there should bee established religiously , with good conscience and wisedome , a good order for the helpyng and releuing of the poore .

¶ Of sole life , of mariage , and gouernyng our familie . Chapi. 29.

LEt them , whiche haue from Single life . heauen , the gift of single life ( so that in harte and mynde , wholie thei be pure and continent , and not greatly burne in fleshly The gifte of Chastitie . luste ) let suche , I saie , serue the lorde in that vocacion , so longe as thei shall perceiue them selues indued with that gift of God : not extollyng them selues aboue others , but seruyng the Lorde continually , with simplicitie and humilitie . These men doubtles , are more meete to enter into Gods ministerie , then thei that are withdrawen by their priuate businesse of their familie . But if this gifte bee taken from them , and thei feele a continuall burnyng in themselues , Mariage . lette them remember the Apostles wordes : It is better to mary , then to burne .

For mariage beyng the remedy for Mariage is continencie . incontinencie ( yea , continence it self ) was ordained of the Lorde God hymself , who abundantlie blessed it , and Math. xix . would that man and wife , should not bee separated one from the other , but liue together , in perfecte loue and concorde : Whervpon we knowe , that the Apostle saieth , Mariage is honourable Hebr. xiii . i. Cor. xvii . emong all , and the bedde vndefiled , but whoremongers and adulterers God will Iudge . And againe : If a Virgine Marrie , she synneth not . We condemne Polygamie . therefore the hauyng of many wifes or housbandes at one tyme aliue : and theim also , who disalowe the seconde Seconde Mariages . mariages , the mariage of widdowers or widdowes , deniyng that one maye twise bee married . Wee teache that How Mariage should be made . marriage must be made , after a lawfull sorte , in the feare of the Lorde , and not againste those , whiche forbidde them to bee coupled in Matrimonie , that are within certaine degrees of kindered , least inceste be committed . Lette them The parentes consente is requisite in mariage . be contracted with consent of their parentes , or of suche as are in steede of their parentes , and to that ende chiefly , for the whiche the Lorde hath appoincted mariage . Lette the bondes of Matrimonie bee kepte with holinesse , with vnfained faithe , and fidelitie towardes the yoke fellowe , with godlines , with loue and Chastitie , bothe of bodie and mynde . Let them auoide all brawlyng , dissencion , lustes and adultrie . Lette there bee appoincted in the Churche lawfull Courtes , for the hearyng Courts kept for matters of matrimonie . of suche matters , godlie Iudges to maintaine Mariages and contractes , to punishe all vnclennes , and impudencie , and to discide controuersies of Matrimonie . Parentes also should bryng vp their children , in the feare of the Lorde , and make prouision for them : remembryng the Apostles saiyng : He that prouideth not for his owne , he denieth Care for our familie . Bringing vp of children . 1. Timo. v. the faithe , and is worse then an Infidell . But chiefly let them be taught some honest science , whereby thei may be able to finde them selues . Let them bee plucked from Idlenes , and a sure truste in God ingraffed in them , least thei to muche distrusting , be to to carelesse , or els be giuen to filthie couetuousnes , and so come to naught .

Also it is moste certaine , that those deedes , whiche bee dooen of Parentes with true faithe , according to the duetie of Matrimonie , and gouernement of their familie , are before God holie , and good woorkes , pleasyng hym as wel as Praiers , Fastyng , and Almose deedes dooe . For so the Apostle hath taught in his Epistles , chiefly to Timothe i. Tim. iiii . and Titus . But with the saied To forbid mariage is a doctrine of deuils . Apostle , we compt it a doctrine of Deuils to forbidde , or openly to dispraise mariage , or to restrain it by some croked or couerte meanes , as though it were not holy , or cleane . Wee deteste Heresies . vnchaste single life , the secrete or open and manifeste lustes and fornicacion , committed by hypocrites , faining chastitie , when thei are moste lasciuious of all others : God will iudge them all .

We disalowe not riches , and riche Ritches . men , if thei be godlie , and vse their riches well : but wee mislike the secte of the Apostolicans , who would haue all thynges common .

¶ Of Magistrates .

EVery chief Magistrate is ordained of God hym self , for Magistrates be ordained of God . the peace and tranquilitie of mankynde , and to beare the chiefeste rule and degree of honour in the worlde . If he bee an enemie to the Churche , he maie hinder and trouble it muche : But if he be a friende , and so a member of the churche , he is the profitableste and moste excellente parte thereof , whiche maie greatly profitte , and beste helpe the Churche .

His chiefeste office is to prouide for , The duetie of a Magistrate . and kepe the publike peace and quietnesse : Whiche thing he shall neuer do with better successe , then when he feareth God in deede , and zelously setteth for the his religion , imitating the steppes of moste godlie Kynges and Princes , that gouerned the Lordes people : and aduaunseth the Preachyng of the truthe , and sincere faithe , rooteth out lies and vntruthes , all Supersticion , with all impietie and Idolatrie , and defendeth God his churche . We teach that a godlie Magistrate , ought chiefly to care for the furtheraunce of Religion .

Lette hym therefore with all his might , maintaine the worde of God , and prouide that no doctrine , contrary to it bée taught . Let hym also rule the people , committed by God to his charge with good lawes , agreyng with gods worde , and thereby kepe them in good order , in doyng their duetie , and in obedience : Lette hym exercise hym self in iudgyng causes iustly , not respectyng persones , refusing bribes , defendyng widowes , fatherlesse children , and other afflicted : punishyng , yea , and rootyng out vniuste , deceiptfull , and cruell persones . For he hath not Roma . xiii . the swearde of God for naught . Letts hym therefore drawe his swearde against euill doers , sowers of dissencion , theues , murtherers , oppressours , blasphemours , forswearers of theim selues , and againste all those , whom , God hath commaunded hym , to punishe and put to death . Lette hym chasten Heretikes . also and correcte vncorrigible heretikes , whiche be heretikes in deede , which cease not to blaspheme the maiestie of God , to trouble and destroye his Churche . If it bee necessarie to defende warre . the sauegarde of his people by warre , lette hym goe to warre , in the name of Lorde , so that firste ▪ he seeke peace , by all meanes he maie , and can defende his subiectes none otherwise , then by battaile . While the Magistrate dooeth this of faithe , he with the self same workes , as good , in déede serueth God , and is blessed of hym . Wee condemne the Anabaptistes : who as Heresies . thei deny , that any Christian , can beare the office of a Magistrate , so thei defende that no manne , can lawfully be putte to death by a Magistrate , or that a Magistrate oughte to wage battaile with any , or that thei should require othes of menne , and sweare them on a Booke . &c.

For as God will , that the sauegard of his people , be wrought by his Magistrate Subiectes duetie . ( whom he hath geuen to the worlde , to bee as a father ( euen so all subiectes are charged to acknowledge this benefit of God , in the magistrate . It is their duetie therefore , to honour and reuerence hym , as God his minister : to loue hym , to praie for hym , as for their father : to obeie all his lawful and iuste commaundementes : to bee shorte , to paie hym Tribute , with all suche like duetie , faithefully and willynglie . If the conseruacion of the publike wealthe , and Iustice so require , and the Magistrate bee forced necessarilie to warre , let his subiectes be reddie to hassarde their liues , and to shed their bloude gladlie , valiauntlie , and cherfullie , in Gods name , to saue their Countrie , and their chief gouernour . For he that resisteth his rewler , doeth purchase God his greuous wrathe againste hymself . We condemne therfore , all despisers of Magistrates , Rebelles , Dispisers of Magistrats . Traitours , enemies to the common wealth , sedicious knaues : to bee shorte , all that refuse either openlie , or craftely and couertly , to do their bounden duetie , and allegeaunce to their gouernour .

We praie God our moste mercifull and heauenlie father , to blesse the princes of his people , and vs also , with all his people , through Iesus Christe our onely Lorde and sauior , to whom bee praise , glorie , and thankes , worlde without ende . So be it .

A confession Of Faith , made by common agreement of suche Frenchemen , as desire to liue accordinge to the puritie of the Gospel of our Lorde IESVS CHRIST . The Frenchmen that desire to liue accordyng to the puritie of the Gospell of our Lord Iesus Christ , to the King .

WE haue great cause ( most mightie Prince , ) to geue God thankes , that hauing not hitherto had accesse to youre Maiestie , whereby we mighte declare what rigour of persecutions we haue suffered and dayly do suffer , for desiring to liue according to the puritie of the Gospell , and quietnesse of our consciences : he hath no vouchsaued to graunt vs this fauour , that your grace is willinge to vnderstande of our cause , as appeareth by the last proclamation gyuen at Amboise the moneth of Marche , the yeare . 1559. when it pleased your Maiestie to cause the publication of the same . Whiche boldeneth vs at this present to open mouth , whiche before ( by the violence and iniustice of certaine your officers ) was closed and stopped vp , rather of malice to vs ward , than good affection or seruice to you ward . And to the ende your Maiestie maye be plainelye and fullye informed of the whole cause , we most humbly beseche you to read and vnderstand this our Confession of Fayth , whiche wee here present vnto you , hopinge it to be sufficient defence for vs , against all such blames and slaunders , as we haue hitherto wrongfully ben charged withall , by suche , as haue daily sought to condemne vs , before our cause were knowen or heard . Wherin we proteste there is nothinge repugnant to the worde of God , or contrary to that subiection which we owe to your Maiestie . For these articles of Faithe set forth at large in our confession , tend all to this ende , that seeyng God hath sufficiently declared his wille , by his Prophettes and Apostles , yea , by the monthe of his derely beloued soonne , our sauiour Iesus Christe , wee ought so to honour and reuerence , this holie woorde of God , that we adde nothyng thereto of our owne , but wholie conforme our selues , to the rewle prescribed vnto vs therein . And for that the Romishe Churche ( leauyng the vse and custome of the primitiue Church ) hath broughte in newe commaundementes , and a newe maner of seruing God , we thinke it moste reasonable to preferre the commaundmentes of God , ( whiche is the truthe it self ) to the commaundementes of men , who naturally are enclined to lesyng and vanitie . And what soeuer our aduersaries , pretende against vs , yet dare we saie bothe before God and manne , that we suffer for none other cause , but for maintainyng our Lorde Iesus Christe , to bee the onely Sauiour and redemer , and his doctrine to be the onely doctrine , of life and saluacion . And this is the onely cause , why the handes of hangmen , haue been so ofte embrued , with the bloodde of your poore subiectes : Who sparyng neither life nor gooddes , for maintainaunce of this Confession of faithe , haue manifestly declared to all the worlde , that thei wer moued therto , by a farre mightier spirit , then any spirit of manne , whiche is more carefull of quietnes and commoditie , then of the honour and glorie of God . And therefore , accordyng to the goodnesse and clemencie , whiche your Maiestie promiseth , to shewe to vs , your poore subiectes : wee moste humblie beseche you , to bee so gracious , as to take in hande , the knowledge of the cause , by whiche ( beyng daily pursued to death , or banishemente ) wee lose the power and meane , to shewe to you that most humble seruice , whiche of duetie wee owe . Maie it therfore please your Maiestie , in stede of fire and sweard , heretofore vsed , to examine our Confession by the worde of God , and to graunt vs sufferaunce and sauetie in the meane while . And then wee hope that your self shall iudge of our innocencie , & well perceiue , that there is neither heresie , nor rebellion in vs : but that we onely tende to this ende , to liue in quietnesse of conscience , serue God as he hath commaunded , and to obeye your Maiestie in all humble obedience and seruice . And bicause the preaching of the word of God , is necessarie to putte vs in remembraunce , as wel of our duetie towardes hym , as towardes you : wee moste humbly beseche your Maiestie , that we maie sometymes gather together , to be exhorted to the feare of God by his woorde , and confirmed by the administracion of the Sacramentes , whiche our Sauiour Christe hath appoincted to his church . And if it would please you , to graunte vs some open place , where all the worlde might see our assemblies , that onely sight should discharge vs of those hainous crimes , that heretofore our said assemblies haue been charged withall . For , there is nought to been , but modestie and chastitie , nought to be heard , but praise to God , exhortacion to his seruice , and praier for the conseruacion of your Maiestie and kyngdome . And if it please not your grace , to shew vs this fauor , yet maie it please you at the leaste , to graunte , that wee maie particularly vse that quiet order , whiche is established . Moste humblie besechyng your Maiestie , in readyng this present supplicacion , to consider , that it is the cries and groaries , of an infinite nomber of your poore subiectes , whiche craue suche mercie at your handes , that it maie quenche the fires , that your cruel Iudges haue kindled in your realme . And so , that humblie seruyng your maiestie , wee maie lawfully serue hym , that hath exalted your highnes to this dignitie and state . And if ye refuse to beare vs , yet maie please you to heare the voice of the sonne of God , who geuyng you power ouer oure bodies , goodes , & liues , requireth of you , that the power and gouernment ouer our soules and consciences ( whiche he so dearely bought , by the price of his hart bloud ) should be reserued to hym onely . The same God we beseche to guide you with his holy spirit : and with pour yeres , to encrease your might and power , to geue you victorie ouer all your enemies , and establishe for euer , in all equitie , and iustice , the throne of your Maiestie : Before whom it maie please hym , to graunte vs to finde suche fauour , that we maie obtain some frute of our presente supplicacion : That so chaunging our grieffes , and afflictions into quietnesse and libertie , wee maie also chaunge our sighes and teares , into perpetuall thankyng GOD for your Maiestie , for grauntyng a thing so agreable to hym , so worthie of your goodnesse and Iustice , and so necessarie for the conseruacion of your most humble and obedient subiectes and seruauntes .

¶ A confession of faithe , made by common agrement of suche Frenchemen , as desire to liue , accordyng to the puritie of the Gospell of our Lorde Iesus Christ .

The firste article .

WE beleue and confesse , that there is a a Deut. 4. 35 & 39. 1. Cor. 8. 4. & 6. one onely GOD , which is one onely and simple substaunce , b b Gene 1. 3. Iohn . 4. 24 2. Cor. 3. 17. spirituall , c c Exod 3. 15 16. & 18. euerlastyng , d d Rom 1. 20 1. Tim. 1. 17 inuisible , e e Mala. 3. 6. vnchaungeable , f f Rom. 11. 33 Act. 17. 24. & 7. 48. endlesse , incomprehensible , vnspeakable , g g Ier. 10. 7. & . 10. Luc. 1. 37. that can doe all thynges , who is h h Ro. 16. 27 whollie wise , i i Mat. 19. 17 whollie good , k k Iere. 12. 1. whollie iuste , and whollie mercifull .

This God declareth himself to men l l Exod. 34. 6. & 7. so to be Rom. 1. 19. , and first by his woorkes , as well in creatyng , conseruyng , as guidyng of the same . n n Heb. 1. 1. But secondlie and more plainlie by his worde : whiche in the beginnyng was o o Gene. 15. 1 reuealed by Oracle , and afterwardes p p Exod. 24. 3. & 4. written in bookes , whiche we call q q Rom. 1. 12 holy scripture .

All this holie scripture , is comprised in the Canonicall bokes of the old and newe Testament , whereof the names hereafter followe : Firste , the fiue bookes of Moises , that is to saie : Genesis , Exodus , Leuiticus , Nombers , & Deuteronomie . Further , Iosue , the Iudges , Ruth , the firste and seconde bookes of Samuel , the firste and seconde bookes of the Kynges : The firste and seconde bokes of the Chronicles , otherwise called Pari●●pomenon , and the firste booke of Esoras : Also Nehemias , the bookes of Hester , Iob , Psalmes of Dauid , Prouerbes of Salomon , the booke of Ecclesiastes , otherwise called the Preacher : The Canticles of Salomon . Likewise the bookes of Esaie , Ieremie , the Lamentacions of Ieremie , Ezechiell , Daniell , Osee , Ioell , Amos , Abdias , Ionas , Miche , Nahum , Abacucke , Sophonie , Agge , Zacharie , Malachie . Also the holy Gospell of S. Matthew , sainct Marke , S. Luke , & S. Ihon : Furthermore the seconde booke of saincte Luke , otherwise called the Actes of the Apostles : and one Epistle of sainct Paule to the Romaines , twoo the Corinthians , one to the Galathians , one to the Ephesians one to the Philippians , one to the Collossians , twoo to the Thessalonians , twoo to Timothe , one to Tite , and one to Philemon : Also the Epistle to the Hebrewes , the Epistle of sainct Iames , the firste and seconde Epistles of saincte Peter : The firste , seconde , and third Epistles of sainct Ihon : The Epistle of saincte Iude : and the Apocalipse or Reuelacion of sainct Ihon.

We knowe these bookes to be Canonicall , and a moste certaine a a Psal. xix . viii . and. ix . Psal. 12. 7. rule of our faithe : not so muche because of the common agremente , and consente of the Churche , as through the witnesse , and inwarde perswasion of the holie spirite , whiche causeth vs to discerne them , from the Ecclesiasticall bookes . On whiche ( although thei bee profitable ) wee maie not grounde any article of faithe .

We beleue a a 2. Tim. iii. xv and. xvi 2. Pet. 1. that the worde contained in these bookes , proceded from God , b b Ihon. iii. xxxi . & 34. and. v. 34. of whom it taketh aucthoritie , and not of men : c c Iho. 15. 11. Act. 20. 27. and ( for asmuche as it is the rule of all truthe , containyng al thynges necessarie to the Seruice of God , and our saluacion ) that d d Deut. 12. 32. and. 4. 2. Gal. 1. 8. Apo. 22. 18. and. 19. it is not lawfull for any man , no not for Angelles , to adde , diminishe , or chaunge any thing therein . Whereby it followeth , that neither e e Mat. 15. 9 Actes . 5. 28. and. 29. antiquitie , custome , multitude , mannes wisedome , iudgement statute , proclamacion , decrée , counsail vision , or miracle , can bee compared with the said holie scripture , f f i. Cor. 11. 1. 2. and. 23. but that contrariwise , all thynges ought to bée tried , ruled , and reformed , by the same . And accordyng thereunto , wee allowe the thrée Simboles or Credes : that is , the Apostles Crede , the Crede of Nice and Athanasius Crede , because thei be agreable to the worde of God .

.6 .

This holly scripture a a Deu. 4. 12 Mat. 28. 19. i. Ihon. 5. 7. teacheth vs , that in this onely and simple substance diuine whiche we haue confessed , there are three persones : The Father , the Sonne , and the holie ghost : the Father the firste cause , beginnyng , and original of al thinges : the b b Iohn . 1. 1. & 17. 5. Act. 17. 25. Rom. 1. 1. Sonne , his worde and euerlastyng wisedome : the Holie ghost , his vertoe , power , and efficacie . The Sonne from euerlasting begotten of the Father : The holie ghoste procedyng from bothe : The three persones not confused , but distincte : and neuerthelesse not deuided , but of one onely substaunce , eternitie , power and equalitie . And therein wee also allowe the determination of the auncient Councelles : and deteste all suche sectes and heresies , as haue been reiected by the holie Doctors : as fainct Hillarie , sainct Athanasius , S. Ambrose , & S. Cirill .

We beliue a a Gene. 1. 1. Iohn . 1. 3. Iud. 6. Col. 1. 16. Hebr. 12. & 14. that God in three persones , together woorkyng by his vertue , wisedome , and incomprehensible , goodnes , hath ereated all thynges : not onelie heauen , & yearth , and eche thing therrein containe dibut also the inuisible spirite : b b 2. Pet. 2. of whiche , some are fallen hedlong into perdicion : & c c Psal. 103. 20. 21. other some continue in obedience . d d Iohn . 8. 44. That the first beyng corrupt by malice , are enemies to all goodnesse , and consequentlie to the whole Churche . The seconde beyng performed by the grace of God , e e Heb. 1. 7. 8. are ministers to glorifie the name of GOD , and serue to the sauetie of his chosen .

We beleue a a Psal. 104. that not onely he hath creater all thinges , but that he gouerneth and conducteth , b b Pro. 16. 4 Mat. 10. 29 Rom. 9. 11. Actes 17. 24. & 26. 24. disposeth and ordaineth , according to his will , all thinges that come to passe in the worlde . c c 1. Iohn . 2. 16. Ose. 13. 9. 1. Iohn . 3. 8. Not that he is the aucthour of euill , or that any faulte maie be imputed to hym , d d Psal. 5. 5. & 119. Iob. 1. 22. seyng his will is the seueraine : and infallible rule , of all rightuousnes and equitie . e e Act. 2. 23. 24. 27. But he hath suche wonderfull meanes , to vse the seruice of Deuilles and wicked men , that he can conuerte to good , the euill whiche thei dooe , and wherein thei are culpable . And f f Rom. 9. 19. & 20. & 11 23. sa confessing nothing to be doen without the prouidence of God , we reuerence with all humilitie those secretes that are hidden from vs , without further searchyng for that , whiche is aboue our reache . And rather applie to our vse , that whiche is declared vnto vs in the holie scripture , to bee the better in quiet & safetie : g g mat. 10. 30 Luke . 21. 18. because that God to whom all thynges are subiecte , so watcheth ouer vs with a Fatherly care , that one heare can not fall from our heddes without his will . h h Iob. 1. 1. Gene. 3. 15. And in the meane while so bridleth the Deuil and all our enemies , that thei can not harme vs , without his leaue .

We beleue that man a a Ge. 1. 26. Eccls. 7. 30. Rom. 5. 12. Ep. 2. 2. & . 3. beyng at the beginnyng created cleane , perfite , and like to the Image of God , is through his owne proper fault , fallen from the grace whiche he receiued : b b Gene. 6. 5 and. 8. 21. and is so estraunged from God ( who is the fountaine of rightuousnesse , and all goodnesse ) that his nature is whollie corrupt , and beyng blinded in spirite , and corrupt in harte , hath loste all perfitenesse , without hauyng any residewe thereof . c c Rom. 1. 21 and , 2. 18. 19. 20. And though he be yet able to discerne good from euil , d d i. Co. 2. 14 we safe that that light is tourned into darkenesse , when he goeth about to knowe God : For that by all his reason and vnderstandyng , he is not able to reache any thyng nere therevnto . e e Iho. 1. 4. 5 and. 8. 36. Rom. 8. 6. 7 And although he haue a will , that moueth hym to do this or that , yet that it is so thrall to synne , that he hath no libertie to dooe well ; but suche as God geueth hym .

10.

Wee beleue a a Gen. 8. 21. Rom. 5. 12. Iob. 14. 4. that all the ofspryng of Adam , is infected with suche contagion , whiche is the originall synne , and naturall vice , and not onelie an imitacion , as the Pelagians go about to proue , whom wee deteste with their errours . And thinke it not néedefull to enquire , how synne cometh from one man to an other , seyng it suffiseth , that that whiche God gaue hym , was not to hym alone , but to all his posteritie : And so , that in the persone of hym , wee are spoiled of all goodnesse , and ouerwhelmed in all pouertie & malediction .

11.

Wee beleue also , that this vice is verie synne : a a Psal. 51. 7. Ro. 3. 9. 10. 11. 12. 13. & 5. 12. whiche is sufficiente to condenme all mankinde , yea , euen new borne children , and to so reputed bofore God : b b Rom. 7. And after Baptisme it remaineth synne , as concernyng the fault : though the condemnacion be taken awaie from the children of God , who of his free goodnesse , imputeth it not to them . Further , c c Rom. 7. 5. that it is a peruersitie , bringyng for the continuallie the fruites of malice and rebellion : so , d d Rom. 7. 18. 19. 2. Cor. 12. 7 as the hollest ( though thei resiste ) are not vnspotted of infirmities and faultes , while thei liue in this worlde .

12.

We beleue , that from this corrupcion , and generail condemnacion , in whiche all menne are plunged , a a Exod. 9. 16. Rom. 9. 22. God draweth out those , whom in his euerlastyng and vnchaungeable counsaile he hath chosen , through his onely goodnesse and mercie , in our Lorde Iesus Christe , without consideracion of their workes : leauyng b b Rom. 3. 2. & 9. 23. 2. Tim. 2. 20 Tite . 3. 5. 7. Ephe. 1. 4. 2. Tim. 1. 9. the reste in the self same corrupcion and condemnacion , to shewe his iustice in them , as he causeth the richesse of his mercie , to shine in the firste . For the one are no better then the other , till GOD hath discerned them , accordyng to his vnchangeble counsaile , whiche he hath determined in Iesus Christe , before the creacion of the worlde : Neither is any able of his owne proper vertue , to obtaine this goodnesse , c c Ier. 10. 23 Ephe. 1. 45 seyng that naturally we can not haue so muche as one good mocion , affection or thoughte , till God preuente vs and dispose vs therevnto .

13.

Wee beleue that in the same Iesus Christe , all that is requisite to our saluacion , hath been offered and communicate vnto vs : a a 1. Cor. 1. 30. Ephe. 1. 6. 7 Col. 1. 13. 14 Tite . 2. 14. who beyng geuen to vs for our saluacion , became to vs immediatlie , wisedome , rightuousnesse , sanctificacion , and redemption : so that declinyng from hym , wee forsake the mercies of the Father , whiche ought to be our onely refuge .

14.

We beleue that Iesus Christe , beyng the wisedome of God , a a Iohn . 1. 14. Philip. 2. 6. and his eternall soonne , hath taken our fleshe on him , to the ende that beyng GOD and manne in one persone , b b Heb. 1 17. 2. Cor. 5. 21 yea , man like to vs , of bodie and soule , subiect to passions , sauyng that he is cleane from all spotte . c c Act. 13. 13. Rom. 1. a. & 8. 3. & . 9. 5. ii . Cor. 5. 21. Phil. 2. 7. Heb. 2. 14. 15. & . 5. a. And as concernyng his manhod , that he was the true séede of Abraham and Dauid , d d Mat. 1. 18. Luke . 1. 35. though he were conceiued by the secrete power of the holie Ghoste : Wherein wee deteste all those heresies , that of old time troubled the Churches : and namely also the Deuillishe imaginacions of Seruet : who altributeth to our sauiour Christe a phantasticall God hedde , in that he termeth it to be the idea and patron of all thinges : and nameth him the personall or figuratiue Soonne of God , and finallie forgeth hym a bodie of three vncreate Elementes , and so mingleth and destroieth bothe the natures .

15.

We beleue a a Math. 1. Luke . 1. Ihon. 1. 14. i. Tim. 2. 5. and. 3 , 16. Hebre. 5. 8. that in one onely persone , ( that is Iesus Christe ) the twoo natures are truely and vndiuidedlie conioigned and knitte : and eche nature neuerthelesse , remainyng in his distincte propertie : So that as in this coniunction , the diuine nature retaining his propertie , remaineth vncreat infinite , and filling all things b b Luc. 24. 38. 39. Rom. 1. 4. Philip. 2. so the humaine nature remaineth finite , hauyng forme , measure and propertie : yea , and though Iesus Christe in risyng againe , haue made his bodie immortal , yet toke he not away the truth of his nature . And thus we so consider of his Godhedde , that wee spoile hym not of his manhod .

16.

We a a Iohn . 3. 16 & 15. 13. beleue that God , in sendyng his soonne , mynded to shewe his loue , and inestimable goodnesse towardes vs : in deliuerynge hym to death , and raisyng him again , to fulfill all iustice , and to obtaine vs euerlastyng life .

17.

We beleue a a 2. Cor. 5. 19. Heb. 5. 7. 8. 9. & 9. that by the onely Sacrifice , that our Lorde Iesus offered on the crosse , we are reconciled with God , b b 1. Pet. 2. 24. 25. to be holden and reputed iuste before hym : for that wée can not please hym , or be partakers of his adoption , but in that he forgeueth & burieth our faultes . c c Heb. 9. 14 Ephe. 5. 26. 1. Pet. 1. 18 , 19. So we proteste , that Iesus Christ is our whole and perfecte wasshyng , that in his death we haue full satisfaccion , to discharge vs of those faultes and iniquities , wherein wee offend send : and that wee are deliuered by none other meane .

18.

We beleue a a Psal. 32. 1. Iohn 17. 23. Rom. 4. 7. 8 & 8. a. b. c 2. Cor. 5. 19 that all our iustice is grounded , in the forgeuenesse of our synnes : whiche is also our onelie felicitie , as Dauid saieth : b b 1. Tim. 2. 5 1. Ioh. 2. 1. 2 Rom. 5. 19. Act. 4. 12. Wherfore we reiect all other meanes of iustificacion before God : and without presumyng on any vertues or desertes , we simply hold on the obedience of Iesus Christ : whiche standeth vs in stede , as well to couer all our faultes , as to finde fauour before God . And in effect we beleue , that straiyng neuer so little from this grounde , wee can finde t is where no reste , but are continually moued with vnquietnesse : for that we are neuer in quiet with God , till we be fully resolued to be beloued in Iesus Christ séeyng wee bee worthie to bee hated of our selues .

19.

We beleue a a Ro. 5. a. b. & 8. 15. Gal. 4. 45. 6. 7. Ephe. 2. 13. 14. 15. that by this meane , wee haue libertie and priuilege , to cal vpon God , with full assuraunce that he will shewe hym self to bee our Father : For wee could haue none accesse to the Father , if wée were not directed by this mediatour . And to bee exalted in his name , it behoueth vs to hold our liues of hym , as of our hedde .

20.

We beleue a a Rom. 1. d. Gal. 2. d. Iohn. 3. 15. that we are made partakers of this rightuousnesse , by faithe onelie , as it is saied : that he suffred to obtain our saluacion , that who soeuer beleueth in hym should not perishe . b b Mat. 17. Iohn . 3. 16 & 17. 10. 20 21. And that this is dooen , for that the promises of life , which are geuen to vs in hym , are made fitte for our vse : & wée feele the effecte thereof , when wee accepte theim : not doubtyng , that beyng assured by the mouthe of God , we shal not bee frustrate thereof . c c Rom. 1. 17 & 3. 24. 25. 28. 30. & 4. a. b. c. Gal. 2. d. So that righteousnesse , whiche we obtaine by faithe , dependeth on the free promises , by whiche God declareth and testifieth that he loueth vs .

21.

We beleue a a Ephe. 2. 8. 1. Thes. 2. 5. 1. Cor. 2. 12. 2. Pet. 1. 3 4 & . 1. c. that we are illumined in the faithe , by the secrete grace of the holie ghoste , so that it is a frée and particuler gifte , whiche God bestoweth vpon suche , as seemeth to hym good : in suche wise as the faithfull haue not wherein to glorie , beyng doubly beholden , in that thei were preferred before other . b b 1. Cor. 1. 8 9. Yea , and that faith is not onelie geuen to the chosen , to bryng theim into the right waie , for one onelie time , but causeth them to continue therein to the ende : c c Philipens . 2. 13 & . 1. 6. For as God must woorke the beginnyng , so must he also woorke the ende .

We beleue a a Ro. 6. a. b. & 7. a b. Col. 2. 13. & 3. 10. 1. Pet. 1. 3. that through this faith wee are regenerate into newenesse of life , beyng naturallie thrall to synne . And that wee receiue through faithe , the grace to liue holily , and in the fear of GOD , in receiuyng the promesse , which is geuen vs by the gospell : that is , that God will geue vs his holy spirite . b b Iames. 2. Gal. 5. 6. 1. Iohn . 2. 3. 4 & 5. 28. So faithe , dooeth not onelie not coole , the desire to liue well and holily , but rather engendreth and prouoketh the same in vs , necessarilie bringyng forth good workes . c c Deut. 30. Iohn . 3. 5. Furthermore , although God to fulfill our Saluacion , regenerateth vs , in framyng vs to doe well , d d Luc. 17. 10 Psal. 16. 2 Rom. 3. c. d Tit. 3. 5. Rom. 4. 3. 4 5. neuerthelesse wée confesse that the good woorkes , whiche wee dooe , through the guidyng of the holie spirite ; are not sufficiente to iustifie vs , or deserue that GOD shal accepte vs for his children : for we should bee alwayes waueryng in doubte and vncertaintie , if our consciences were not stayed on that satisfaction , where with Iesus Christe hath cleared vs .

23.

Wée beleue a a Ro. 10. 4. Gal. 3. & 4 Coll. 2. 17 that all the figures of the lawe , toke ende at the comming of Iesus Christe . But though the Ceremonies are no longer in vse , neuerthelesse , the substaunce and truthe remaineth with vs , in the person of him in whom consisteth all fulnesse . b b 2. Ti. 3. 16 2. Pet. 1. 19. & 3. 2. And further , that wee muste vse the helpe of the lawe and Prophetes , as well to the framyng of our liues , as to confirme vs in the promises of the gospel .

24.

We beleue , a a 1. Tim. 2. 5 Act. 4. 12. 1. Ioh. 2. 1. 2 sith Iesus Christe is geuen to bée our onely aduocate , b b Ioh. 16. 23 24. and that he commaundeth vs to haue familiar recourse in his name to his father , c c Mat. 6. 9. Luc. 11. 2. yea that it is not lawfull for vs to praie , but accordyng to the forme , that God hath appoincted vs by his worde , d d Act. 10. 25 26. & 14. 14 Apoc. 19. that all that whiche men haue imagined , touchyng intercession of dedde Sainctes , is but abuse and deceipte of Sathan , to tourne menne from the forme of true praier . Wée despise also all other meanes , wherewith menne presume to be able to reunsome them selues to Godwarde , as derogatyng the sacrifice of the death and passion of Iesus Christ . To be shorte , we esteme purgatorie for an illusion forged in the same forge , the c c Mat. 15. 11 Act. 10. 14. Rom. 14. a. b. c. Gal. 4. 9. 10 Col. 2. 18. 19 23. 1. Tim. 4. 2. 3. 4. 5. Monkish vowes , pilgrimages , forbiddyng of Mariages and vse of meates , the Ceremonious obseruacion of daies , Auriculer confession , Pardons , with al other suche like , were : whereby menne thincke too deserue grace and saluacion : Whiche thynges we despise , not onelie for the false opinion of deserte , that is had in theim , but also because thei are mannes inuentions , and yoke mennes consciences .

25.

And a a Rom. 1. 16 17 & 10. c. because we enioye not Iesus Christ but by the Gospell , b b Math. 18. 20. Eph. 1. 22. 23 we beleue that the order of the Churche , whiche is established by his aucthoritie , ought to bee holie and inuiolable , and therefore , that the Churche can not stande without Pastours , whose charge is to teache , c c Math. 10. Ioh. 13. 20 Rom. 10. ● and ought to be honoured and reuerently heard , if thei be duelie called , and faithfully exercise their office . Not that God is bounde to their helpes or base meanes , but that it pleaseth him to bridle vs therwith . Wherin wee despise all suche phantasticall persones , as goe aboute ( as muche as in theim lieth ) to deface the ministerie and preachyng of the woorde and Sacramentes .

26.

We beleue then , a a Psal. 58 & 22. 23. & 42 5. Ephe. 4. 12. Heb. 2. 12. that none ought to withdrawe hymself a parte , and be contented alone , but that all together ought to kéepe and maintain , the vnitie of the Churche , submittyng theim selues to the common instruction , and to the yoke of Iesus Christe , and that in what place soeuer God hath established , a true order of his Churche : b b Act. 4. 19 20. Heb. 10. 25 yea though the Magistrates and their ordinaunces be contrarie thereunto : and that all they that submitte not themselues therevnto , but separate them selues from it , doe contrarie to the ordenaunce of God .

27.

Neuertheles a a Iere. 7. 4. b. 11. 12. Math. 3. 12. & 7. 22. & 24. 5. we beleue that it behoueth carefullie & wiselie to discerne , whiche is the true Churche , for that this title hath been too too muche abused . b b Ephe. 2. 20 & 4. 11. 12. 1. Tim. 3. 5. Deut. 31. 12. Wee saie therefore , accordyng to the woorde of God , that it is the companie of the faithfull , whiche agree together to folowe the same worde , and the pure Religion dependeth thereon : and whiche profite therein , all the dayes of their life , encreasyng and confirmyng theim selues in the feare of GOD , accordyng as thei neede to aduance themselues , and to marche dailie forward : c c Rom. 3. c. & when they haue done their vttermoste , that it behoueth them continually , to haue recourse to the remission of their synnes . d d Mat. 13. d 2. Tim. 2. 18 19. 20. And neuerthelesse wee deny not but that emong the faithfull , there are Hypocrites and reprobate , whose malice is not able to deface the title of the Churche .

28.

Vpon this belief a a Math. 10. 14 & 15. Iohn 10. c. 1. Cor. 3. b. c we proteste , that where the woorde of God is not receiued , nor any professe to submit theimselues ther vnto , where the Sacramentes are not ministred , to speake plainly , wee can not iudge any Churche to be there . And therefore we condemne the Popish assemblies , seyng the pure truthe of God is banished thence , in whiche the Sacramentes are corrupt , counterfeacte , falsified , or wholie defaced , and wherein all supersticion and Idolatrie beareth swaie . b b 2. Cor. 6. 14. 15. 16. 1. Cor. 6. 15. Wee holde then , that all thei that haue to do therin , or communicate after that sorte , separate and cutte of theim selues , from the bodie of Iesus Christe . Neuerthelesse , because there domaineth a certaine small trace of the Churche in Poperie , & namely that the substaunce of Baptisme remaineth therein , c c Math. 3. 11 & 28. 19. Mar. 1. 8. Act. 1. 5. & 11. 15. 16. 17 & 19. 4. 5. 6. for that the efficacie of Baptisme , dependeth not on the minister , wee confesse those that are Baptised , to nede no seconde Baptisme : and yet by reason of the corruption therof , that menne cannot present their children thereto , with out pollucion .

29.

As concerning the true Churche , a a Act. 6. 3. 4 5. Ep. 4. b. c. 1. Tim. 3. Tit. 1. b. Mat. 18. 17. we beleue that it ought to be gouerned , accordyng to the policie , that our sauiour Iesus Christ hath established : that is : that there bee Pastours , Superintendes , and Deacons , to th ende that the puritie of the doctrine maye haue his course , that vices maie bee corrected and repressed , and that the poore and afflicted maie bée succoured in their necessities : and that the assemblies maie bee made , in the name of God , wherein bothe greate and small maie be edified .

30.

We beleue , a a Math. 20. 26. 27. & . 28 2. 3. 4. 1. Cor. 3. a. b c. d. Ephe. 1. 22. Col. 1. 18. 19 that al true pastours , in what place so euer they be , haue equal power and aucthoritie vnder one onely bedde : the onely soueraigne and onely vniuersall bishop Iesus Christ : and for this cause , that no Churche oughte to pretend any rule or Lordship ouer other .

31.

We beleue a a Math. 28. 10. 19. Mar. 16. 15. Iohn . 15. 16. Act. 1. 21. & 6. a. b. Rom. 10. 15 Tit. 1. 5. 6. 7 that none ought of his owne authoritie to thrust himselfe into the gouernement of the church , but that it ought to be done by election , for that it is possible , and God permitteth it . Which exception we adde expressely hereunto , because it behoued at somtimes and namelye in our time , ( in whiche the churche was interrupt for a season ) that GOD should rayse vp men by extraordinarye meanes , to reare vp his churche a newe , whiche was ouerthrowen and desolate . This notwithstandyng we beleue , that we must alwayes conforme our selues to this rule , b b Gal. 1. 15. 1. Tim. 3. 7. 8. 9. 10. 15. that all pastours , supertendents and deacons , haue testimony of calling to their office .

32.

We also beleue , a a Act. 13. 2 6. 7. 25. 28. Rom. 12. 6. 7. 8. 1. cor. 14. fg 2. Cor. 12. 7 8. that it is good and profitable , that they whiche are chosen Superintendentes , should bée thincke then , what meane they were best to vse for the gouernement of the whole body : b b 1. Pet. 5. ● . 1. Cor. 14. 40. and neuertheles that thei swarue not one iote from that , whiche our fauiour Iesus Christe hath ordayned , whiche hindereth not , but that they maie haue certaine particular ordinances in eche place , as the commoditie thereof shall require .

33.

Yet for all that , Rom. 16. 17. 18. 1. Cor. 3. 11. Col. 2 6. 7. 8 Gal. 5. 1. wee exclude all mannes inuencions , and all Lawes , whiche are brought in vnder coulour of Gods seruice , whereby they goe aboute to bynde mennes consciences : but onely allowe that , whiche bredeth and maintaineth concord , and kepeth eche persone , from the firste to the laste in obedience . b b Mat. 18. 17. 1. Cor. 5. 6. 1. Tim. 1. 20 Wherein we must followe that , whiche our sauiour Christe declareth concernyng Excommunication : whiche wée allowe and confesse to be necessarie with all thynges thereto belongyng .

34.

We beleue that the Sacramentes are added to the woorde , for further confirmation thereof : to bée as it were pledges and earnest to vs of the grace of God , and so by this meane , to helpe and comforte our faithe , by reason of the grossenesse and infirmitie , whiche is in vs : And that thei are so outward signes , that GOD worketh through them , in the power of his spirite , to the ende that nothyng bee signified to vs in vaine : Neuerthelesse wee hold that all their substaunce and veritie is in Iesus Christe : and beeyng separated from hym , thei are nothyng but shadowe and smoke .

35.

Wee confesse a a Rom. 6. 3. Tit. 3. 5. 9. Act. 22. 16. onely twoo to be common to the whole Churche : of whiche the firste ( whiche is Baptisme ) is geuen to vs for witnesse of our adoption , for that thereby we are graffed into the bodie of Iesus Christ , to th ende to bee wasshed and clensed , throughe his bloude , and after renewed in holinesse of life , through his holie spirite . b b Math. 3. 11. 12. Mar. 16. 15. Ro. 6. a. b. c d. 22. 23 We also holde , that although we bée Baptised but ones , that the profite , whiche there is signified vnto vs , extendeth to life , and death , to the ende that wee maye haue an euerlastyng marke , that Iesus Christe will alwayes remaine our rightuousnesse , and sanctificacion . And although it bee a Sacramente of saithe and repentaunce , c c Math. 19. 14. 1. Cor. 7. 14 neuerthelesse , because God receiueth into his Churche , the children with their fathers , wee saie , that by the aucthoritie of Iesus Christe , young children begotten of faithefull parentes , ought to be Baptised .

36.

We a a 1. Cor. 10. 16. 17. & 11. 24. confesse that the holie Supper ( whiche is the seconde Sacramente ) witnesseth vnto vs the vnitie , whiche wee haue with Iesus Christe , in asmuche as he did not onely ones dye , and rise againe for vs , b b Iohn . 6. 56. 57. & 17 21. 22. but also truely fedeth and nourisheth vs , with his fleshe and bloude , that wee might bee one with hym , and his life common to vs . c c Mar. 16. 19. Act. 3. 21. And though he bee in heauen , till he come to iudge the worlde , d d 1. Cor. 10. 16. Iohn 6. yet wee beleue that by the secrete and incomprehensible power of his Spirite , he nourisheth and quickeneth vs , with the substaunce of his bodie and bloud .

We hold that this is done spiritually : not putting in the place of effect , and veritie , imagination , nor thought . But forasmuch as the highnesse of this misterie for mounteth the measure of our vnderstanding , and all order of natuture , to be short , because it is heauīly , it cannot be apprehended but by faith .

37.

We beleue , as is said , that as well in the Supper , as in Baptisme , god geueth vs in dede and in effecte that whiche is figured therby . And therefore we ioyne with the signes , the true possession and enioying of that which is there presented vnto vs . So that all they whiche bringe to the holye table of Christe a pure fayth , ( as a vessell ) receiue truelye that whiche the signes testifie : That is , a a 1. Cor. 11. Iohn . 6. that the body and bloud of Iesus Christ serue no lesse for meat and drinke to the soule , than the bread & wine do to the body .

38.

Also we hold , a a Ro. 6. 3. 4. that though the water be a transitory element , yet it truely testifieth vnto vs the inward washing of our soules in the blod of Iesus Christ , through the working of his spirit : and that the bread & wine beinge giuen vs in the supper , is very spirituall food to vs , b b Iohn . 6. 1. Cor. 11. for that they manifestlye declare vnto vs , that the fleshe of Iesus Christ is our meate , & his bloud our drink : we despise all phantasticall heades & Sacramentaries , which wil not receiue such signes & markes , seinge that our Lord Iesus Christ pronosiceth . c c Mat. 26. 1. Cor. 11. This is my body , this cup is my bloud .

We beleue a a Exod. 18. Math. 17. 25 Rom. 13. that God willeth the worlde to be gouerned by laws & pollicie , to the end to bridle & kepe vnder the disordonat appetites of the people . And like as he hath established kingdoms , common weales , and all other sortes of powers , be they by inheritaunce or otherwise , with all thinges belonging to the state of iustice , & wil be acknowleged author therof : for this cause hath he put the swerde in the magistrates hand , not only to punish vice committed against the second table , but also against the first . b b 1. Pet. 2. 13 14. 1. Tim. 2. 2 And therfore it behoueth vs for his sake not onely to suffer superiours to rule , but also to honour and esteme them with all reuerence , holding them for his liftenauntes & officers , whiche he hath appointed to exercise a lawfull and holy charge .

We holde than , a a Math. 17. 24. that we muste obey their lawes and statutes : paye tributes , imposts , and other dueties : and willinglye to beare the yoake of subiection although they were infidels : b b Act. 4. 17 18. 19. so that the soueraigne Empire of God be kept whole . And therfore we detest those that woulde reiect superioritie , make all thinges common , and ouerthrowe all order and iustice .

FINIS .

This confession of faith , was publiquely presented again to the Kings Maiestie , Charles the .ix. of that name at Poissy the yeare 1561. the ninth Septemb.