the roote or fyrste springe of that lytle goodnesse which is in vs vtterlye there is no beginning at all of any naturall disposition in vs to receyue the grace to the ende that suche disposition shoulde bee assysted by the seconde grace But cleane contrarie there is naturallye in vs nothinge but darknes and enemitie against God wherfore it was néedefull y â— god should of his onelye mercie fyrste of all drawe vs that is to saye to make vs altogether newe creatures concernyng the quallyties lyghtning those which be not onely partlye blynded but vtterlye darknesse it selfe geuinge vs hartes to vnderstande chaunginge our steny heartes into fleshie heartes creatyng in vs pure hartes that is to saye makinge newe altogeather that is within vs of a wycked wyll a good and godlye wyll briefelye workinge in vs to wyll and also to doo So that the Apostles woordes be verified that we cannot only thinke of our selues any thing that is good and that the children of God haue nothing but that which they receyued by grace So then for asmuch as grace must make vs good trées before wee can beare good fruite it foloweth that there is no méeting together of grace and free wyll for the spirite of God by his pure grace hath made vs free from sinne in vnyting vs by fayth to Iesus Christ from whome we get a new life to bring foorth fruite to God and lykewyse when our wyll being made free worketh thorowe grace there is no merites but onely frée rewarde geuen not being due For on y e contrary the best workes that we can doo deserue eternall payne were it not for the grace of God for the best workes of them selues doo but pollute the grace which God hath put in them 18 The thirde difference of the matter of good worke is to knowe wherto they be good THe thirde difference is yet greater that is to saye touchinge the worthinesse of good workes for our parte to speake in fewe wordes that for to vnderstande by what ryght or tytle we bee assured of eternall lyfe onelye Iesus Christ contenteth vs being geuen to vs and applyed to vs by fayth onely by the onelie grace mercie of God as we haue sayde before more at large And therefore wee detest and abhorre this woorde merites or to merite and confesse with harte and mouth that concernynge the beste woorkes whiche we can doo we count our selues vnprofytable seruauntes and that eternall lyfe is altogether of the pure and frée mercye and gyft of God Wherefore I make this argument more then hath béene sayde before in the tenthe article Good woorkes commeth from Iesus Christe dwellinge in vs by whose power and vertue we do them by grace as the corrupt nature of Adam in the whiche we were borne bryngeth forth in vs sinne For we must possesse Iesus christ which is y â— good trée before we can bring foorth good fruite in him For the cause ought to go before the effect And as S. Paul declareth that whatsoeuer is done without faith is sinne it foloweth then consequentlie that faith goeth before good works For by it onely we embrace Iesus Christe Nowe he which hath true faith is immediatly iustified being fullie quieted and pacified in his coÌ„science Howe then can good workes Iustifie vs and consequentlie saue vs. For we must of necessity be iustified and so consequentlie haue iust tytle to Saluation before wée can doo any one good worke In this lyeth all our consolatioÌ„ that we haue our onelie refuge to the speciall grace and mercie which is presented to vs in Iesus Christ onelie which is not our Sauiour and redéemer in part but all altogether 19 To vvhat ende good vvorkes doo serue vs before God and before men BY this it appeareth plainelie howe wroÌ„gfully they charge vs as though we did disalow good workes where as on the contrarie we doo with all our powers endeuour our selues as muche as is possible for vs to declare which be the verie true good workes and from what spring or fountaine they procéede that the symple people be not deceyued ignorauntlie Notwithstanding we do not grouÌ„d our selues in any respect vpon our workes neither in part nor in al wheÌ„ we come to declare by what tytle eternal life is giuen vs but content our selues with Iesus Christ only And also we acknowledge our regeneratioÌ„ with the fruites proceedinge to our synguler comfort as foloweth Fyrste good workes serue to profite our neighbours and also to prouoke the verie Infidels to geue glorie to God Secondlie they assure vs more and more of our Saluation not as causes thereof but as testimonies and effectes of the cause to wéete of our fayth as wee haue declared in the thirtéenth article Beholde also whye it is sayde that God rendereth to euery manne accordyng to his workes and also that Abraham was Iustified by his workes not that our workes bée causes of our saluation in no wyse for that our a feeble foundation and vncertaine neyther dooe oure workes make vs righteous before God but because our good workes bee Testimonies and effectes of oure faythe the whiche apprehendeth Iesus Christe oure true and onelye ryghteousnesse as hath béene sayde heretofore Thirdelye wée knowe that water is of the nature of his firste Spryng So lykewise for that oure regeneration is neuer accomplyshed nor fullye perfecte here on earthe but there is continuall battayle betwéene the fleshe and the Spirite and there remayneth I saye greate and grosse darckenesse in oure vnderstandynge and lykewyse greate rebellyones in oure fleshe It followeth then that the beste workes whiche maye proceede from the perfectest man in the worlde if they were strayghtlie examined they shoulde bee founde none otherwise but deâ—â—lynge the graces of GOD lyke as wee see a cleare running water whiche is of it selfe pure is defyled and polluted by runninge throughe some vyle or filthie place Wherefore Dauid sayde that no lyuinge creature is founde iuste before GOD by his workes Also Sainte Paule cryed â–ª out and saide I doo not the good whiche I woulde doo and the euyll that I woulde not doo that doo I. O miserable man that I am who shall deliuer mée from this boddie of death Beholde howe the Saintes of God teache vs to speake of our beste workes in steade to vse this woorde meriting and of merites Notwithstandinge wee confesse the goodnesse of our GOD to be so great that in consideringe his Chyldren not in themselues but in Iesus Christe his welbeloued Sonne with whome they be vnited and ioygned by Faith and also regardinge the fruites of his Graces not as they be polluted by our infirmities and weaknesse but because they be as it were procéeded or issued from him he doth accepte them and allowe them yea euen so farre as to recompence them as well in this lyfe by many blessynges bothe
temporall and Spirituall as is declared in the symmilitude of the Talentes as also in this celestyall kingdome accordinge to his good pleasure not because it is dewe to our workes as though wee deserued them but by his pure grace and mercie onelie according as God sayde in his Lawe p not that he wyll paye theyr merites as dewe to those whiche loue him and keepe his commaundementes but that he wyll shewe mercie to them Fowrthlie good workes be certaine testimonies of our Faith and also doo assure of our eternall Election for fayth is necessarilie ioyned to Election Nowe that this is so muche more necessarie as the worlde maketh lesse accoumpt of it supposing that the doctrine of election were a certaine curious and incomprehensible thing which is contrarie Fayth is no other thing but an assuraunce whiche wee haue that the promyses of eternall lyfe appertayneth vnto vs because we were predestined and elected therevnto Wherefore all that is spoken of fayth and of the fruytes of faythe is spoken in vayne and vnprofytable excepte wee Ioyne this poynct of election as the onely staye and foundation of all that is aforesayde Nowe when Sathan putteth vs in doubte of oure election wee maye not search first the resolution in the eternal counsel of god whose maiesty we cannot comprehende but on the contrarye wée must begin at the sanctification whiche we fele in our selues to ascende vp more hier for asmuch as our sanctification frō whence procéedeth good works is a certaine effect of the faith or rather of Iesus Christe welling in vs by faith And whosoeuer is vnited to Iesus Christe is necessarilie called and elected of God to saluation in such wise as he shall neuer be reiected nor forsakē So it appeareth that the sanctifycation with the fruites therof be as y ◠fyrst step or degrée wherby we begin to ascende vp to the fyrst true cause of our saluation to wéete of our frée eternall electiō For whosoeuer saith that he beleueth notwithstanding gouerneth not his life by the spirit of God declareth wel that he is a lyar deceiueth himself For this cause Saint Peter admonished vs to make our vocation Election sure by good workes Not that they be the cause or y ◠foundation of our vocation Election For S. Paule declareth plainly the contrarie But for asmuch as good works bring a certaine testimony to our conscience that Iesu Christ dwelleth in vs consequently we cannot perishe beinge elected to saluation 20. Remedies against the last and most daungerous temptation vvhiche is ▪ vvhether vve be saued or not HEre resteth yet the last and moste daungerous temptations of all Sometime it hapneth that Iesus Christ deferreth to call some of his elected vntyl y ◠last howre of their life so y e it séemeth y ◠they be not very well furnished with these vertues wherof we haue spoken neither did euer féele them for that y e cause was not as yet working in them and the cause must goe before the effect And also sometimes the perfectest and most holyest persons fall into this extremitie sorrowing and lamenting for that they feele not these good mocions but séemeth that it is vtterly quenched in them and then Sathan bringeth in these doubtes that where as before they thought they had faith but was not but a shadow or vain appearāce of faith Or elles that whereas they beleued before nowe by theyr owne fault the gift is taken from them Nowe wee muste take heede to resist thys temptatyon as most daungerous of all Concerning those whiche feele theyr vocatiō to be long ere it come to thē yet their assurance is neuerthelesse grounded and established vppon some of these articles and effects aforesaid And as for their interior testimonie of cōscience of tentymes it worketh more lyuelye then in some of those which are called muche sooner as the experience is well declared in the poore théefe that was hanged by Christe And concerning the workes of regeneration it is to be vnderstande that the gretest and most eccellent workes whiche the holye ghoste worketh in vs is the hate of synne the loue of God the assuraunce of our saluation in Iesus Christe and the inuocation of hys name Wherefore he that feeleth these mocions in hym selfe although it bée not vntyll the houre of death hathe a certayne testimonie of hys true faythe ▪ and consequently of his election and saluation And for those whiche féele those good mocions quenched in them sorowing and lamentyng as it happeneth sometimes to the holiest most perfectest persons Let them consyder these pointes folowyng to ouercome suche temptations First for as much as the two operations and effectes aforesayde bee as the two Ankers to holde vs fast and when one fayleth to sticke the more surer to the other vntyll wee haue gotton strength on bothe sydes againe As when Dauid and Sainct Peter fell so beastly yet there is no doubt but they lamented and sorrowed vntyll they felt the workyng of theyr regeneration and sanctification But béeyng in theyr temptation they stayed them selues vpon the Anker of the testymonye which the spirite of God broughte into their conscyence whyche caused them not to doubte not withstandynge theyr fall but that they were the children of God and that theyr fault was forgeuen them Secondly although both these operations and effectes bee verye féeble and weake yet ther is no cause to be discouraged For it is not required of vs for to beleue fullye and perfecttlye but to beleue onelye in suche wise as if one lytle sparke of fayth and so folowyng one lytle mocion of the workyng of it so that it be true and vnfaynedly that is to saye comminge from the true roote of fayth bee sufficient to assure vs of oure saluation The reason is for that oure saluation is not onely stayed vpon oure fayth although without faythe none can be saued but vpon hym whome we apprehende by fayth that is to saye Iesus Christ And fayth is of suche vertue that accordinge to the promise of God one lytle sparke thereof how lytle so euer it bee doth apprehende Iesus Christ fully and perfectlye Yet not withstandyng the greater our fayth is the greater power it hath to ioyne vs nearer nearer and to graffe vs déeper in Iesus Christe And wee ought to be displeased and to lament when in steede of goinge forewarde we recoyle and slyde backwarde and yet the Diuell hath not wonne his processe Although we slyde backe so that our slyding bring vs to steppe vp againe and go the better forwarde Thyrdlie when we be so lamenting and troubled for the feelynge of our neclygence and synnes let vs séeke to the lyke examples of the Saintes which were as deepe in as wée or rather deeper yet neuerthelesse they ceased not to pray with assurance to be hard because they were the chyldren of God howe great and beastly sinnes soeuer they
as Autentyke seales tende to one onely Iesus Christ For it is he onelye which is declared to vs and represented with all his goodnes treasours by the signes of sacramentes and by that word which is ioyned with it for to quicken and confirme ouâ— fayth wherewith we doo embrace him and to aduertise vs of our duety aâ—well towarde him as towardes our neyghboures 44. The thirde poynt is how Iesus Christ is ioyned with the signes THe thing signified that is to saye Iesus Christe with al his benefits is alwayes presented â—â—â—itably and without any fraud on Gods paâ—te which is true in his premis so that the signe and the thing signified be alwayes knyt together in this respect that is to say God offereth both the one the other truly â–ª not by the vertue of woordes pronounced for it is forâ—ery to speake so nor by a naturall and local coniunction for the body of Iesus Christ is not a fantastical body nor an inuisible body which occupieth no place nor by the holines of him which pronounceth the wordes ordayned of God or ministreth the Sacramentes For the Sonne of man cannot make voyde the will of God but by the vertue of the holye Ghoste â–ª which worketh that notwithstaÌ„ding Iesus Christ being as he is man corporallye in heaueÌ„ absent from vs as the scripture witnesseth yet neuerthelesse is presented truly and verely to vs so that our fayth do embrace him in spirit inwardlye as the signes do represent to vs outwardly lysting vp our mindes into heauen for to enioy and possesse him more effectually and ioyne vs to him 45. The distinction of signes and of the thing signified NOtwithstanding such coniunction we confounde not the signes with the thing signified nor abolish the substaunce of the signes but make a distinction of that which is conioyned 94. The maner to communicate aswel the signes of the Sacramentes as the thing signifyed FOr asmuch as the signe and the thing signified as we haue said be so knyt and ioyned together yet neuerthelesse not confounded the one w t the other â–ª but a distinction betweene theÌ„ concerning y â— exterior outwarde signe it is receiued by a corporal natural maner aswel of y â— faithful as y â— vnfaithful but to diuers ends purposes For the faithful receiuing the thing signified w t the signe do perceyue augmentation and encrease of theyr faith vnto saluation eternal life But the vnfaythfull not receyuing but the bare signe onely receyue it to theyr condemnation because that refusing the thing signifyed which is offered to them of God with the signe they polute dishonor it as much as in them is Thus much concerning the communicating of the signe But concerning the thing signifyed which is Iesus Christe with all his benefits and goodnesse We haue already declared that the onely meane to coÌ„municate with hym is by true fayth And therfore he that bringeth not true fayth cannot receyue hym but he that bryngeth fayth receyueth him truelye effectuallye but not with teeth nor by the bellye after a corporall manner but spirituallye by fayth embrasing that which God promiseth vs by his worde and offreth to vs by the exteriour signe or to speake yet more properly in ioyenynge our selues more nerer then we were before vnto Iesus Christ For the vertue and power of fayth is suche that in steade to brynge Iesus Christe downe on earthe whiche can not bee vntyl the daye that Iudgemente it ascended vp from the earthe into heauen and there doeth knytte and incorporate vs with Iesus Christe whiche was the cause of the primatiue Church did singe sursum Corda that is lyfte vp your hartes 47. Application of all that is before said of the facrament of Baptisme THe signe of Baptisme in water the substaunce of the ceremonies agréeing with the Scripture to the which maye not bee added or diminished without sacriledge bee these the parson is weat with water and then the water tarieth a certain space before it be cleane dried or passed a way and finallye the water vanisheth and consumeth The thing signified and verely represented is the aspersion or sprinkling of the death and passion of Iesus Christ in remission of all our sins imputation of righteousnes Also by the exterior wetting with water is signified y â— mortification sepulture or burying of our olde man that is to saye of our natural corruption dead buried by the bertue of the death burying of Iesus Christ is signified by this that the person is wet continueth vnder the water or the water vpon him a certain time And finallye the generation of the new man with a certayne and sure hope of the resurrection of Iesus Christ is signifyed by this that he which is Baptised commeth out of the water clean purged and washed Besyde this Baptisme is an exteryour and solemne profession of the Christian religion by the which wee all doe bynde our selues to accept and take Iesus Christe for our onelye Sauiour and to lyue in brotherlye charitie as beynge all together but one boddye baptysed with one Baptisme and by one spirit vnited and knit in him The word that is to say the ordinaunce of Iesus Christ ioyned with the promise sincerely as God spake it is this to Baptise in the name of the father the sonne and the holy Ghost whosoeuer shall beléeue and be Baptised shalbe saued The accorde and agreement of that sygne is most proper and méete because the water is the element most conuenient of all thyngs to washe and putte away all bodily fyithynesse and therfore is most mate to fygure and represent the blond of Iesus Christ the sonne of god by the which onely the Church is made clean Moreouer one vniformity is appointed and common to al and to one end and purpose which declareth the concorde and charitye whiche wee ought to haue together The meane whereby this is communicated to vs is y e holy ghost fréely coÌ„municated to the electe who condiscendynge to our infyrmitye will be serued by a mortall maÌ„ ordained appointed in the Churche for that ende Secondlye with the worde truelye and intelligybly pronounced expounded so that it may be vnderstaÌ„d beleued And for the third y â— exterior oroutward signe with the ceremonies aforesayd yet neuertheles w tout coÌ„municating his vertues to any of these instruments but as S. Paule sayth he that planteth and he that watereth is nothing but GOD which geueth the encrease â–ª The meanes of our parte is fayth acording as fayeth S. Augustine The word maketh vs cleane not being spoken or pronounced onely but being beleued Now this fayth commeth not of our selues but is freelye geuen vs in dewe tyme â—o that we be of the number of the elected the which secrete wee leaue to god to iudge For it is he which knoweth those that be his
buylding not beyng restrayned to any certayne Church or place as they haue dreamed of Saint Peter who by this meanes they haue made bishop in stéede of Apostle But being sent to preach thorowe out y ◠worlde according as the spirit of the Lord conducted lead them as the historie of the Actes of the Apostles declared And not as these falle legendes full not onely of folyes and lyes but also of blasphemies wherwith Sathan hath stuffed and fylled the church the Euangelystes were as coadiutors of the Apostles whome they followed as we sée of Sylas of Timothe and of S. Luke and others which ordinarelye accompanyed Saint Paule and were sent foorth and appointed by him as the necessity of the churches dyd requyre The Prophetes were restrained more to certaine places who had syngular giftes for to expound the secreetes of the scriptures and sometymes they had the gyfte to vnderstande and reueale thinges to come for to approue and confyrme by those myracles the doctrine of the Apostles in these first beginnings of the Church Then remaineth nowe to declare of the pastors and doctours whose office is necessarie and perpetuall in the Church of God in such measure as it pleaseth God We shall speake of those here particularly 15 Of the offyce of pastours and doctours THe charge and offyce of those in generall and namelie of pastors is to be diligent take he de to their doctrine vnder the which also we comprehend the sacraments to praier vnder the which also we vnderstand the blessing of mariages of the faithfull accordyng to the auncient custome of the Church although often tymes the deacons haue supplied that office of the administration of the sacramentes and also that which concerneth mariages al the which things Iesus Christe dyd vnderstande by byndinge and lowsynge shutting and opening and by the keyes of the kingdome of heauen which is a matter verye euyll vnderstoode as yet much worse practised For asmuch then as Heauen is proposed and set open to vs as a perpetuall dwellyng place and there is none other waye to go nor other gate to enter in then Iesus Christe And for so muche as the onelye meanes to haue Iesus Christe is fayth the which is created and preserued in vs by the holy Ghost thorow the preaching of the Gospell and the Sacramentes as it hath bene sayde heretofore Behold then wherfore it is sayd that the pastours or doctours to whome this worde and administration of sacramentes is committed haue the keye of the kingdome of heauen Because that by theyr preachings the worlde may be brought to eternall life hauing in their mouthes the word of reconciliation and trueth Moreouer because that our sinnes hold vs bound And the preaching of the Gospell annexed with the Sacramentes declareth to vs the delyuerance from sinne from death and from the deuyll For this cause it is sayde that the Ministers haue power to loose and to bynde with the authoritye of God But here must be noted the poynts that foloweth 26 The difference betweene Pastors and Doctours THe fyrst dyfference betwéene Pastours and doctours consysteth in this that the doctours ought to expounde the scriptures symplie truly ▪ for to haue the true vnderstanding and sence and also to examine the Cathacuminie that is to saye those which be yet learning the principles of Christian religion As Origen dyd in the Church of Alexandria But the pastors office extendeth yet further which is to minister true doctrine by preaching for the necessitye of the Church to teach to reproue to comfort and exhort accordyng as is requisite publikely and particularly making common prayers and also watchinge daye and nyght ouer theyr flocke whiche they be charged with to feede publykely◠and particularlye with the worde of lyfe 27 The pastours and doctours bee but instrumentes by the which God conducteth the ministerie of his worde THe second is that neither of them dyrectly doo eyther bynde or lose nor open nor shut the kingdome of heauen for it appertaineth to god only which hath made our harts to chaūge them and to drawe them it is hée onelye that geueth remission of sinnes ▪ to saue and dampne bodye and soule But for as muche as hée is serued with men to declare his worde and mynister his Sacramentes who be as troonckes or conduites thorow whom he destilleth and powreth his grace into the hartes of his electe so it appeareth that this is the cause that so excellent tyttles and testymonies haue bene attrybuted to the faithfull ministers of the Gospell Christe him selfe sayth He that despiseth you despiseth me hauing respect to him that worketh in them and by them As for the ministers being considered a parte by them selues it must come to this which Saint Paule sayde he that planteth he that watereth is nothing but God which geueth the encrease ther must also be a respect that the Ministers of God ve not despised and on the contrary not to extol them into Gods place nor set them in his steede as men do often times Yea euen those which be nothynge lesse then the Ministers of God how shall we do then Let vs follow S. Paule who in speaking of Pastors and doctors saide let euery one so estéeme of vs as the ministers of Iesus Christ and distributers of the secretes of God 28 The marckes and tokens of false doctours and pastours THe thyrde poynte lyeth in thys which S. Paule ioyneth in y ◠same text the whiche is required also on the Ministers parte that euerie of them be found faithfull Now we accoumpt not them for faithfull and so by consequent worthye of the honour due to the ministers nor yet to be accepted as ministers which haue not receyued y e office and charge of the Lord that is to say those which haue bene thruste in without consent as is appoynted by the Church And namely when the Lord geueth this grace in the worlde that there is a Churche erected excepte God doth stur vp some one or two extraordinaryly as he hath alwayes done when it séemeth good to him For howe shall they preache sayth Saynt Paule if they bée not sente And to saye trueth what earthly Prince is there that woulde allowe those thinges within his Realme which bee done without his commaundement Wherefore we doo exhort all faithfull to take dillygent heede and beware of those whiche contempne the ordynarie meanes of a lawfull and godly election which importeth a true and free examination of manners learning and doctrine without ambition or wicked meanes whensoeuer it shal please God to erect his order in any place of the world For when this order by gods iust iudgemēt cānot be kept it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church Also all extraordinarie vocations ought to be suspected and
y â— féeleth in him selfe suche a naturall desyre that he maye bee drawen to euyll thoughtes is oblyged and bound to mary Secondlye we admonishe the maryed persons bothe men and women to take heede for there is a kinde of whordom in mariage that is when they ouer flow or excéede in abusing the gyft of God which of it selfe is pure holy And also each of theÌ„ are bound to lyue kéepe themselues in all chastitie and coniugall honestie Thyrdly we kéepe the distinction of mariages degrées of kinreds according to the ordinaunce worde of God And contrary to that we thinke there is no wysdom of man ought to preuayle Neuertheles for Cosins garmaines which is a degrée not forbidden of God we exhort admonishe all men to take heede and beware not what maye be done but what is expedient to edifye according to the doctrine of S. Paule Fourthly for y â— reasoÌ„s abouesayd we cal w t s Paul in the for bidding of mariage and by consequent the vow of perpetuall virginity a diuilish doctrine diabolical Forasmuch as it is inuented flat against y â— word of god And also y â— fruits therof declareth very euidently w t what spirite it was brought into the world how al the earth is by that meanes defiled almost chauÌ„ged into a Sodom Gomor By y â— same reason also we condeÌ„ne punish all whordome w tout exception we think y â— it is in no wise tollerable in christeÌ„dom to tolerate suffer brodels or opeÌ„ whorehouses Yet neuertheles we see y â— y â— great faire or market of baâ—dry is kept most nerest to y â— se which they cal falsly the catholike apostolike church and by those which wold be seen to be the protectors of virginity As concerning fasting first we coÌ„mend it in al sobrietie not for certain daies but for al y â— life of a christian SecoÌ„dly we call not fasting to fyl vs at once for two daies nor for to eate fish in stead of fleshe or such lyke mysteries But to restrayne our dyete fare more then it hath bene accustomed and to vse a more strayte temperaunce in féedyng then was ordinarye vsed before Thirdlye wée allowe not fasting symplye as a woorke that maketh vs acceptable or pleasing to God of it selfe but because it serueth vs to thrée good endes the first to presse down our flesh abating y â— streÌ„gth thereof touching many violent and euil affections the second the earnestlier to make and dispose our praiers and spiritual thankes geuing to God The thyrde to bee an exteriour testimony of our in warde humilitie before God and before men as is expedient Fourthly wée make no lawes for certayne fasting dayes tymes knowing that this were euen to brynge in agayne the Iewishe lawe but for particular fastyng it sufficeth vs to exhort all persons to faste in sobrietie and do their duties and as for such causes as concerne y e whole church we remyt it to the discretion of the Gouernours of the Church for to ordayne and appoynt fastinges according as the case and tyme requyreth Concerning the dystinction or dyfference of dayes we saye that it is a beastly superstition to estéeme one day more holy then another or to thinke that abstayning from worke were a thing of it selfe that pleaseth God Notwithstanding among the seuen dayes wée obserue and keepe one accordyng to the commaundement of God for to bestowe it to heare the worde of God in the Congregation and principallye to dedycate and geue our selues to learne and vnderstande our duties towardes God and towards our neighbours Thus we spende the Sondaye And concerning other Festiuall daies we haue put away as many as is possyble for vs knowing the abuse that hath come thereby and the lyttle neede that Christendome hath of them Yet neuertheles because there bee certayne dayes dedycated to the misteries of our redemption we vse the Christian libertye and haue respecte to that which eyther may hurt or serue to the edification of the Churche according to the circumstaunce of tyme place and persons As concerning the distinction or difference of meates we desire all teÌ„perance to be had as hath bene sayde then eate and drink with geuing thanks for those things which God geueth without scruplosâ—ty of conscience knowing that the kingdome of God lyeth neither in meate nor drink and al things be pure to him that vseth them purely and without offence as S. Paul bath plainly sayd in many places And with him we call the forbidding to eate certain meates in certaine tymes a diuellyshe doctrine â–ª and vaine superstition 40 Of the secoÌ„d part of the ecclasiasticall iurisdiction concerning correction THe seconde parte of the offyce of the ecclesiasticall Senators is to reproue those which breede trouble in y â— church wherin it is to be noted Fyrst the maner to punishe which the Churche vseth is contrary to the ciuyll punishments For the Church vseth no prisonmentes nor amerciamentes with money nor corporal paines but onely with the pure word of God as it shalbe sayde hereafter And if the apostles did at any time procéede with corporall paines it was by an extraordinary power because that at y â— tyme there was no Christian magistrate Secondly all the ecclesiastical causes maye bée deuided into thrée kindes the one concerning the doctrine The other concernynge the manners of Christians the thyrde touchinge the order which al men ought to kéepe in their estate accordinge to the ecclesiasticall lawe Concerning the doctrine they maye fayle and erre by Ignorance or by malyce or by theÌ„ both Also malyce bringeth foorth his fruytes accordinge to his quantitie and according to that artycle of faith which it enuyeth against In all such cases first there must be vsed y â— most easiest meanes As in teaching the ignoraunt and reprouing the faulte of those whiche offende by malyce or purpose accordynge to the quallytie and greatnesse of theyr offence and so to beare with them if it bee possible to wynne them by admonitions both particularly and publikely also to call them before the ecclesiasticall senators if it be needefull Not to confound them but to bring theÌ„ againe into y e right way if it be possible If al this wil not serue then they must procede to the lastremedy which is against the stubborn and incorrigible of the which we shall speake hereafter Concerning behauour maners there ought to be a difference betwene the offences commytted against a particular person and publike offences betweene the offences which be publikely committed And also he which enforceth himself to doo euyll who deserueth to be otherwise dealt with all then he which is fallen by humane infirmitie Concerning particular faults or wher the offence is not manifest our Sauior Christe hath set an order which ought to be kept in all