not written but halfe or a part what assuraunce had there bene in their doctrine And as S. Augustine speaking of the Traditions whiche they call Apostolikes If Iesus Christ had kept backe any thing from vs who coulde saye it is this or that Or if any should say it how could he proue it we conclude then that it is open and manifest blasphemye against the auctoritie of Iesus Christ the onely espouse Lord maister and head of the Churche against the Prophetes and Apostles against the worde of God and all the Auncient and faythfull Doctours Briefe it is to reuerse and ouerturne the foundation of the Churche to estéeme and thinke that it were lawfull to men whatsoeuer they were to put to or take from that doctrine contayned in the holie scripture But here ye maye sée what hath caused oftentimes y â— faithfull to assemble and come together First to maintaine the pure syncere doctrine contained in the holy scripture against the heretikes which would corrupt it Also to render and geue an open testimonye of the healthfull doctrine of saluation preached and written by the Apostles Farre was it from them to assemble or congregate to adde to it any thing in condemning it as vnperfect Brieflye they dyd not assemble to stablishe and confirme the scriptures the which be grounded and stablished vpon the eternall trueth of God and shal continue for euer but for to confirme them selues by the scriptures against Satan and his adherentes So then we beléeue the holy church not as the foundation of the Scriptures but grounded vpon the doctrine of y â— scriptures which be pure and the onelye trueth so that for this cause the Church is called by S. Paul and with good right the pyller and stay of the trueth And consequeÌ„tly we estéeme that assembly for a false church which swarueth from this fouÌ„dation and for a whoorishe Churche that which heareth the voyce of a straunger not being content with y â— voyce of her spouse Secondlie the faythfull be gathered together for to appoynt and set orders in the church aâ— it is to be séen in the Actes of the auncient counsel For of necessitie al things must be done in the Church of God by good order as S. Paule sayde But this may not be but when necessities do happen But of this let vs mark well the poyntes which folow 18 The fyrst poynt to consider the case well when or at what tyme they should set vp politike lawes in the Church FIrst there ought to be put great difference betwene the doctrine of saluation and those things which they establish onely for to kéepe the ciuill order required in the church For the doctrine vnder the which also we doo comprehende the Sacraments do teach the conscience dependeth not vpon man who is bounde to mayntaine it vnder paine of damnation without chauÌ„ging putting to or dyminishing any thing in no manner of wise as we haue declared heretofore but the canonicall ordinaunces concerning the manner of doing is all exterior and outwardlye according to the cyrcumstances of places tymes and persons by reason whereof they can neyther be perpetuall nor vniuersall without exception For such order and fashion maye be holden in one place which can nor maye in no wyse bee vsed in another place Such thing also is good in one place or in one time which shoulde be vnprofitable or domageable in another And for this cause there is often tymes contrariety among y e Canons as it was néedefull to haue respect to those which were expedient For as much then as such ordinaunces be mutable and made by man it followeth that they concerne not the conscience but in cases of slaunder and dysorder which shoulde bee a let or stoppe of the purpose for the whiche they were set vp that is to saye the edification and quietnes of the Church as for example It was agreed vpon in Ierusalem by the Counsell where the Apostles were that the onelye grace of God iustifieth vs by faith against those which woulde ioyne the Ceremonies of the lawe with the Sacrifices of Iesus Christe And moreouer fornication is forbidden Beholde a doctrine which was not newly set vp by the authoritie of the Counsell but with good ryght approued by this assemble For as much as it is the true doctrine reuealed to the worlde from the begynning and confyrmed by all the preachynges and writinges of the Prophetes Finally it is ordained that the Gentiles shoulde abstayne from eating the Sacrifices of Idolles from bloud and beastes that bée suffocate or strangled I saye that this is an ordynaunce dystiucte from the other going before the whiche partayneth not to the conscience nor to saluation simplye but onelye to the exterior and outwarde lyfe for to attayne an ende more excellent and perfecte that is to saye that the doctrine of saluation myght take place among the Iewes For if it had béene otherwyse the Apostles had béene contrary to them selues For in the begynning they agréede and stayed vpon this that grace onely iustifieth by fayth without the woorkes of the lawe and also they had béene contrarye to the doctrine of Iesus Christ which wytnesseth and sayth that which entreth into the mouth defileth not the man and Saint Paule which was in this Counsel should be contrary to him selfe For shortly after he wrote that the kingdome of God was not in meate nor drinke and that one mighte eate of al things without making any difficultie for conscience sake Such prohibitions be diueâ—lishe doctrines except they be vsed at lybertie to the edification of their neyghbours For auoyding slaunder let those then which wyll not vnderstande this dyfference declare to vs wherefore they haue abolished the Apostolycall ordinaunce or whether they haue greater power theÌ„ the Apostles or else whether they wyll geue place to the trueth of God and studye with vs to sée that whiche maye serue to the glorie of God in stéede to serue their owne auarice and ambition in abusing falsely the title and authority of the Church 19 The seconde poynt which is to be considered in the ecclesiasticall ordinaunces THE seconde poynt for asmuch as such ordinaunces and statutes be made to encrease the doctrine of y e Gospell let them be established and set vp in such wyse that not onelie there be no abuse or kinde of superstition but also y e man which of his nature is prompt ready to turne the best thinges in the world into abuse should not so easely abuse them And this must néeds be grauÌ„ted that for lacke of takinge good héede in the begynning to this poynt hath bene the verie meanes to serue Satans turne for to abolyshe and destroye the true seruice of God in his Churche so that if néede were we coulde she we before â—he eyes of all men from tyme to time and point to point from what originall beginning Idolatry
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
of the laying on ▪ of handes they haue made fowre Sacraments that is to saye confirmation penance the orders annealing And moreouer because the number of 7. pleaseth them very wel they would also haue mariage a sacrament wherof we wyll speake something briefly First of confyrmation Concerning confirmation it is certain that the true auncient Byshops examined those whiche were baptised in theyr infancie and caused them to render confession of theyr fayth when they were come of age for to confirme them And after in laying handes vpon theyr heade which is a most ancient ceremonie the which Iesus Christe his Apostles haue vsed commended thē to God The same also was done to those which were seduced by Heretykes and after were teturned to the Church Nowe for vs God be thanked this examynation and instruction is reestablyshed and dilygently exercysed in our Churches But these contrarywise hauing vtterly abolyshed the cause of any such manner of doings notwithstanding haue made a fayre sacrament without worde promise or ordynaunce of God after they haue put to theyr creame oyle what they lyst else because y e laying on of hands with prayer séemeth to them to be a verye lyght thing Finally for to ioyne an execrable blasphemy to theyr ignorance haue not ben ashamed to prefer theyr sacramēt of confirmation before the holye baptisme as theyr Canons declareth playnly Of penance It hath bene declared here aboue in y e articles 13. 14. 15. 16. 17. 18. and. 19. of the. 4 poynt which be the causes the effects of true penance then much lesse would we abolish penance Moreouer in the article 46. of the sayde fowrthe poynt we haue shewed howe Baptysme is the true Sacrament ordayned of God by expresse testimony on the scripture But these not content with the ordinances of God vnder this shadow that opē and publyke sinners according to the discipline of the Churche of the which I haue spoken in his place were reconcyled to the congregation with prayer and imposition of handes after they had fulfylled that which was enioyned them by y e ecclesyastical senate not to saitsfice to God but for to amende the slaunder and to geue sufficient testimonye of theyr amendement these I saye vnder this shadowe haue confounded and ouerthrowen all together in making a newe Sacrament of penaunce of which they make three partes to wéete contrition of the harte confession of the mouth in the Priestes eare satisfaction by works Whereof we doo principally reproue thess which followe Fyrst of their owne braine and fantasie onely they haue brought in this Sacrament which can not be but false because there is no worde of God for it Secondlye for that they requyre as necessarye to saluation all the partes aboue sayde wherein they shew themselues not as Phisitions but very murderers or killers of the consciences as it shall be sayde hereafter Thyrdlye they requyre an entyre and full perfection in all the aforesayde three partes ▪ the which is impossible for man to doo So all men maye sée to what ende theyr doctrine tendeth Item for to make vp the whole heape of wickednesse they adde to it this blasphemy that by the merytes of those things theyr sinnes be pardoned And so by thys meanes abolish and make of none effect the benefite of him by whose bloud our soules be purified and made cleane In the fyfte place ▪ because they shall not slaunder vs ye shall perceyue howe we doo vnder stande of these three partes of theyr penance Of contrition Concerninge the contrition of the harte wee know that the verye true amendment of a Christian must beginne by the feelyng of his synnes as wée haue sayd in the article 23. of the fowrth poynt but in such wyse that it may be a way to lead vs to the frée mercy of God and not to thinke to wype out our sinnes by the merite of our contrition which is not a meryte of ryghteousnesse but a sorrowe due to our sinne Of confession As of confession we finde fyue kynds the which we teach and practise warely and dilygently according to the worde of God not for to séeke therein remission of the sinnes but as fruites and effectes of the true féeling of our sinnes The fyrste is publyke confessyon of the whole Churche towardes God when they do assemble themselues ordinarylye to heare the worde of God or extraordynarily in some afflictions or trouble The seconde is of euery one partycularly opening his harte ordinarilye before God to aske pardon of him after the example of the Publican The thirde is when a synner extraordinarilye touched with the true zeale of God commeth so farre as to confesse openly his myserie and the mercy of God towardes him after the example of Dauid and many other The fowrth is particularlye that is to wéete when a synner desyringe consolation and assuraunce of his saluation commeth to hys neyghbour and principallye to his Pastor whose offyce is to shewe the vse of the worde of God as well to the whole flocke which is committed to him as to euery person particularlye But hée muste take héede howe hée layeth this yoake vppon theyr consciences for God hath not made it as a lawe And also there ▪ must bee héede taken more nearer that they ioygne not nor attribute absolution eyther to the person of the Pastour or to the vertue of certaine wordes pronounced Nor to any other thing thē to the pure grace of God in Iesus Christ apprehended by faith As is declared to vs by his worde as hath bene spoken before in the Articles 25. 26. 27. 28 of the fift poynt The first is when a sinner reconcyleth himselfe to him whom he hath offended be it to one particular person or to many or to the whole Church which is a confession reknowledging of syns ordained of God which foloweth alwayes a true repentaunce Beholde then the maner of knowledging our synnes grounded vpon the holy scriptures and teacheth vs moreouer that none can be sufficiently sory and penitent for his sinne But concerning the necessity to confesse our sinnes to priests as they call them leauing out nothyng at all as if remission of sinnes depended vppon such a recytall we dare by Gods word boldly affirme that it is a very deuellishe and wycked ordinaunce wherof no fruit can ensue in the Church of God As also it appeareth y ◠it was neuer instituted of God by the opinion of the canonistes but by Innocent the thyrde It is apparant that of a long tyme there was in some Churches a certain person ordained among the elders or auncients for the vse of the fowrth and fift kinde of confession wherof we haue spoken But there is no cause why to impose this law to any people or to binde the consciences to a thynge impossyble that is to saye to perfyte recytall of all his synnes much lesse to establishe the remission of sinnes in the same
whiche bée the parâ—es therof Foli 109 34 What is y e office of y â— elders in y e church fo 110. 35 How y e eclâ—sâ—astical electioÌ„s ought to be fo 11â— 36 Of the qualities conditions of those which they ought to elect folio 112 37 The order maner to geue the voices fo 11â— 38 Of confyrmation and consecration of the persons elect Eodem 39 Of mariage of fasting and of the difference of dayes and meates Eodem 40 Of the second part of the ecclesyasticall iurisdiction concerning correction foli 116 41 What excommunication is and what the right vse therof is fol. 118 42 Of the ciuile and Christian magistrate and to what ende his office tendeth fol. 120 43 how far they are bouÌ„d to obey y e magi fo 121 ¶ The .vi. poynct intreating of the last iudgemeÌ„t containeth only this .i. article 1 What it is that we do beléeue and hope of the last Iudgement folio 122 ¶ The vii point discoursing a briefe coparison betwene the doctrine of the papistes and this of the Catholick church containeth these 15. articles â— The papists worshippe a false God which is neither righteous nor mercifull Foli 124 â— If y â— doctrine of y â— papists be true if followeth that Iesus Christ is not very man foli 125 â— The papistes abolyshe the true intercession â— Iesus Christ of none effect foli 126 4 The papistes doctrine maketh the oblation of Iesus Christ fol. 127 â— The papists do not acknowledge Iesus christ to be the perfect declarer of the wyll of God neyther the holy Scripture to be a suffycient doctrine of saluation foli 128 6 The papistes spoyle Iesus Christ of his office of head of the Church fol. 129 7 By the doctrine of the papistes we can in no wyse vnderstande howe mortall the naturall sicknesse of mankinde is foli 131 8 Another execrable errour of the papists in the vsing of the only medicine of health which is in the benefite of Iesus Christ Eodem 9 They knowe not the papistrie the exercise of the lawe of God or the Gospel foli 133 10 They knowe not what good workes bée in the papistry fol. 135 11 In the papistry they know not what is a sacrament nor what is the vse therof foli 13â— 12 In the papistrye there is no Ecclesyasticaâ— gouernment foli 16â— 13 The abuse whiche is committed in the seconde parte of Ecclesyasticall offices which be Deacons foli 17â— 14 Of the abuse which is committed in the order of priesthoode and in the gouernement oâ— their spyrituall iurisdiction fol. 17â— 15 The Papistes be manifestly culpable of reâ— bellyon against the magistrate fol. 18◠¶ Another bryefe consession of fayth according to the same here before and the same author The ende of the Table The Printer to the Reader AFter I had read this confession seene the great rytches of spiritual doctrine which is therein contained I thought I shoulde do a thing acceptable and also profitable if for your comfort I dyd make a Table setting in order the principall matter contayned herein the which thing I did for your commoditie and easynes reade it therfore with dilygence O would to God that King prince and other noble parsonages of the worlde which be so ciuill informed of the doctrine whiche we teache by those which serue in the Church for their bellyes sake woulde vouchsafe to haue patience to reade or cause to heare read that which is herein coÌ„tained and I beleeue they would not be so angrie nor haue so euyll opinion of vs as they haue But some wyll take good hede inough to beware that the wynde of those Bookes shall not touch such estates For if they do some of them wyll not laugh at it in the end Nowe God which hath the hartes of Kinges in his hande graunt them his spyrite of prudence and dyscretion to discerne the lyght from darknesse and geue place to the King of Kinges the Lord Iesus Christ whose lieuetenants they be that he maye rayne peaceable among his by the scepter of his worde and that all humaine traditions and superstitions full of Idolatrie may be taken away and throwen downe ¶ Certaine textes of the new Testament by the which euery faythfull christian is exhorted to render a confession of their â—aith before men Mathew 10. chap. Euery man which confesseth me before men him wyl I confesse before my father in heauen But he that denieth me before men him wyll I deny before my father which is in heauen Marke 8. Luke 9. chap. He that is ashamed of me my words in this adulterous sinfull generation the son of man shalbe ashamed of him when he shal come in the glory of his Father with his holy Angels Roma 10. chap. The beléefe of the harte iustifieth but to confesse with the mouth maketh a man safe 2. Timothy 2. chap. If we deny Iesus Christ he wyl also deny vs. 1. Peter 3. chap. Be alwayes ready to answer to euery man y t demaundeth a reason of the hope that is in you For reading vvith Iudgement ye ought not be shent Therfore reade me oft the tyme is vvell spent ⧠Theodore de Beze to the Church of the Lord grace and peace in him AMong the errours whiche raigne at thys daye in the worlde about faith and ChristiaÌ„ religion there be two which me thinketh bee as the springs fountaines of al the others The first is that all which is done of a good intent is well done The second is that those which liue onely vpon the trafick or marchaundise of other mens soules haue persuaded the simple people that they neede not read y â— scriptures nor particularly enquire of euery poinct of that which they are bound to beleeue for to be saued But that it is sufficient to beléeue confusedly and in a generalitie as the church of Rome beléeueth and the rest to coÌ„mit to the Diuines or to the conscience of his curate Touching the first it is néedfull to defyne what intent is good what euill But to speak after their owne maner for as much as they beleue that all those which think they do well haue a good entent â–ª if it so were what woulde haue let sainct Pâ—ule to haue bene saued in his pharisaicall â—iâ—ing seyng that he was an earnest folower of the law of god giuen by Moises And as for that he persecuted the members of Iesus christ it was of ignoraunce supposing to haue done god good seruice as hee himselfe wytnesseth Yet this notwithstaÌ„ding he saith he was a persecutour and a Blasphemer so that God saued him of his singular grace and mercy The lyke case was of many of those which crucified Christ and stoned sainct Steuen thinkinge they did verye good seruice bicause they estemed theÌ„ to be false prophets enimies to God Neuertheles did their good meaning kepe them that they wer not horible murderers But if God gaue forgiuen them
euerlastynge â—nd not made one withe the father in â—ubstaunce coeternall and consubstanâ—iall equall to God his father in all thinges and euerye where 2 The sonne onely mediatour betvveene god and his elect eternally ordained THis is the onely whom the father hath ordained from euerlasting to vnite him to mans nature to â—hende to saue his electe and chosen by â—im as foloweth 3. God is perfectlye iuste and me 〈…〉 cyfull GOD is perfectlye rightous a who vpon it foloweth that he neytheâ— wyll ne maye suffer any iniustiâ— vnpunyshed He is also perfectly merc 〈…〉 full b whereupon it foloweth that thâ— good whiche he dothe to man be doth iâ— of his full and only grace 4. God is immutable GOd is immutable in his counsellâ— a so it foloweth that al which commeth or happeneth to man hathâ— bene eternally ordained by him b accordynge to that we haue sayde of his pronydence 5. The councell of god dothe not exclude the seconde causes THis doth not let but establishe the seconde causes by the whiche all thinges doe come to passe For god in ordaynynge that which ought to come ordayneth â—â—so the meanes by y â— which it pleaseth him that such things â—hould come to passe yea in suche sorte â—hat although there be found some vice â—r faulte in y e second cause yet is there â—o euil in y â— euerlasting counsell of god 6. Man vvas created to declare the Iustice and mercy of god THere shalbe some â—aueâ— and some damned all for the glorye of god as the whole Scripture dothe declare It foloweth then that for as much as nothing doth happen or come to passe at aueÌ„ture or by chance that god doth neuer chaunge hys purpose nor mynde and god hathe not onelye foreséene but also eternally ordained to create man to sprede for the and declare his glorye a in sauing b by his grace those which pleaseth him forgetting nothing appartâ—yning to his iustice without the which he cannot be god and c condemning other by his iust Iudgement 7. vvhye it vvas necessarye that the firste man shoulde be created good and pure FOR to execute thys counsell â— was necessarye that god shoulde create nan good and pure for besyde this that god himselfe beinge good he can doe nothinge but that whiche is good but if man had bene created wicked or euyll god had not had iust occasion to punishe the wickednes wherof hâ— himselfe was the authour and maker 8. It vvas necessarye that man should fal from his puritie IT was then necessarye that man should so be created good that not withstanding he should be mutable and fal from this degrée and that by his owne onely faulte For if sinne had not so entred into the worlde God had not founde suche cause to magnifye hys mercye in sauing those whiche he hathe ordained to saluation nor matter to declare hys iustice in condemninge those which he hathe ordayned to hys wrathe to the ende he maye punishe them for their demerites 9 Hovv God hath created men good THe lorde then at that tyme whiche semed good to him to execute his eternall counsell created men a male female after his owne image and likenes that is to saye with righteousnes and trewe holynes 10 Hovve man broughte himselfe vvith all hys posteritie culpable of the first and second death MAn being suche did willingly and withoute anyâ— compulsion Ioigne and knite hym selfe to the diuel and therefore became culpable of the first and second death withall his posteritie consequeÌ„tly hath made himselfe and all his culpable of all that whiche leadethe to the one and other of these two deathes xi The vvaye vvhyche leadeth to the first death THE corruption of humors wyth infinite other inconueniences descendinge and diâ—â—yllynge from the synne of Adam by lineall succession and hathe brought all men vnder subiection to the first death which is the seperation of the soule from the bodye with putrefication of the bodye 12. The first death cannot be eternal THis death caÌ„not be eternall for by that meanes the bodye at the least had escaped y e eternal death which bringeth wyth it sorowe and perpetuall punishement and likewise it should neuer haue enioyned the eternall felicitie and so by this meanes the eternall couÌ„sell of god concerning the declaratioÌ„ of his mercy iustice shuld be made voide 13. The vvaye vvhich leadeth to the seconde death THe inward corruption of the hole man nothing reserued the whiche we call originall sinne a maketh euery man euen from the verye first beginning of his conception the chylde of wrathe and subiecte to the second and eternall death For to speake briefly this corruptioÌ„ maketh vs altogether vnpro 〈…〉 table yea contrary to all goodnes and â—holly subiect to sinne Whervpon S. â—ugustine said agreing b with the scriptures that the will of man vanquished â—f synne into whiche it fell nature was â—epriued and loste her libertye and a â—aine that man euyll vsynge frewill â—ath lost it and hymselfe withall Item d â—en saith he labour to fynd what good â—ere is in their owne wyll but knowe â—ot howe a man shuld finde any 14 vvhat frevvyll remayneth in man after synne NOtwithstanding we denye not a but that men haue sufficiente light to make them without exâ—â—se And to spoile them not nor dipriue 〈…〉 em of their naturall faculties and poâ—ers as of reason Iudgement wyll suche others to make them stockes or â—okes nor yet of frewyll so that they â—igne this to it that al is nothing but darknes and enemitie against god and that by this worde frewyl be not vnderstand a naturall power to thinke wyâ— or doe good or euell but a wyll not constrayned the whiche not withstanding cannot nor wyll not any thyng but altogether euyll so much is the nature â—â— maÌ„ not being regenerate that is to saâ— not healed nor restored by grace not onlye wounded or hurt but vtterly and altogether corrupted and also willyngly becom y â— seruant of sinne Therfore said S. Augustine that the faulte whychâ— folowed the synne and whiche is the punishement hathe tourned lybertye into necessitie Item frewyl as it is bound and thralle is nothinge worthe but to synne and fall 15. Abriefe some of originall synne ORiginall synne then is a fulle corruptioÌ„ of the whole nature of mâ— the whych corruption is proceded from Adam into all his rase and bryngeth forth in man thre maner of sinnes The first comprehendeth euery inwarâ— mocion and thought in mannes vnderstandinge althoughe the wyll gyue not consent there vnto For god requireth to â—e loued withal the vnderstaÌ„ding we haue alreadye sayde that it is vtterlye and altogether corrupted The second maner of synne is when the wil and afâ—ection doth consent therto The third is when men euen enforce them selues to â—xecute that whiche inwardelye they â—aue conceyued and willed 16. Hovve god tourneth mannes
the preaching of the word of God and his sacraments as shalbe hereafter saide For first we wil declare what this precious faith is and what be the effects thereof 5. Hovve necessarie faith is and vvhat faith is WE be such enemies of our own saluation by reason of our naturall corruption that yf God did but only aduertise vs that we should fynd our saluation in Iesus Christe wee woulde make but a mocke of it as the world hath alwayes done and wil doe vntyl the ende of the world Moreouer if he had not ioyned other thinges to it but onelye tolde vs that the means to feele the fruite of this medicin against eternall death is to beleue in Iesus Christe this had serued no more then the other For concerning al this wee be but dumbe deafe and naturally blind and it had bene as impossible for vs to beleue of our selues as it is impossible for a man y â— is dead to flye Wherefore it was necessarye that with the same this our Good father which hath elected vs should com and redouble his mercy â—owardes his enemies and declaring to vs that he hath so loued the worlde y â— he hath geuen his onelâ—e begotten sonne vppon this condycyon that whosoeuer embrace him by fayth shall not peryshe He createth in vs likewyse this meanes of fayth which he requireth of vs. Nowe the faith which we speake of is not to beleue onelye that God is God and that the contentes of his word bee â—rewe for the Deuilles haue thys faythe and can not but tremble at it but we call faythe a certayne knowledge which the holy Ghost by his onely grace and goodnes engraueth more and more in the hearts of the elected of god by y â— which eche one of theÌ„ being assâ—râ—eined in his heart of his election doth apply appropriat to himself the promyse of hys saluatyon in Iesus Christ Fayth I say beleueth not only that Iesus Christ is dead rysen for sinners but procedeth to embrace Iesus Christ in whom only she trustoth and so assureth her selfe of hir saluation that she douteth not and for that cause saide Sainct Bernard according to all the Scripture as foloweth If thou beléeue that thy synnes maye not be put awaye but by him whome thou hast offended and also who is not subiect to sinne thou dost well but yet ioyne thereto another poynt that is so saye that thou beleue also that by hym thy sinnes befor geuen And this is the witnesse whiche the holy Ghost bryngeth in our heartes saying thy sinnes are forgeuen thée 9. vvhat is the obiect of the trevve fayth and of vvhat force it is FOr as muche as Iesus Christe is y e mark of our fayth euen as is declared vnto vs in the holye Scripture and worde of God There foloweth two poyntes whiche are well to be noted the one that where there is no worde of god but onely the worde of man what soeuer it be there is no fayth but onely a dreame or opinion which cannot but deceiue vs y e other Poynet is that faith embraceth and approbriateth to it selfe Iesus Christe and al y â— is in him for as much as he is geuen vs on that condition that wée beleeue in him from whence one of these two thynges doe folow that eyther all that which is necessary to our saluation is not in Iesus Christe or if al be there that hee which hath Iesus Christ by faith hath all Nowe to saye that all that is necessary to our saluation is not in Iesus Christ is a blasphemy most execrable for that were to make him no sauiour but in a part There resteth then the other parte that is to saye that in hauynge Iesus Christ by fayth we haue all thynges in him according as the Apostle saith that ther is no condemnation to those which be in Iesus Christ 7. Hovve this is to be vnderstande vvhich vve saye as Sainet Paule sayth that vve be iustified by onely faithe THe reason is bicause that faith is the instrument which receiueth Iesus Christ and by consequent receyueth his righteousnes that is to say all perfection When we say than as Sainct Paul saide that we be iustified by only faith it is not to say that fayth is a vertue whiche maketh vs righteous in our selues before god for that were to set our selues in the place of Iesus Christ the which only is our perfect and enâ—â—ier righteousnes but we vnderstand that we be iustified by fayth for as much as it embraceth him which iustifyeth vs that is to say Iesus Christ in such wise that it vniteth and knitteth vs together with him to be partakers of all the goodnes whiche he hath the whiche being allowed and imprynted in vs is fully sufficient to make vs perfect accepted for righteous before God 8. To be assured of our saluation by faith in Iesus Christ is nothing lesse then arrogancie or presumtion BY this it appeareth that to be assured of oure saluation by faythe is not any arrogancy or presumption but on the contrary part it is the onely meanes to take all pryde from our selues for to giue all glory to god For fayth onely teacheth vs to go out of our owne selues and to know that in vs there is nothyng but matter of all damnation and sendeth vs to one onely Iesus Christe by whose onelye iustice it teacheth and assureth vs that we shall fynde saluation before God For all that whiche is in Iesus Christ that is to saye all righteousnes and perfection is counted and allowed to vs as properly our owne so y â— we embrace hym by faythe And hereupon Sainct Bernard sayd that the witnes of our owne conscience is our glorye not such a wytnes as the glorious proude Pharisey had being deceyued in his owne thought and deceyuinge his mayster the whiche witnes is not trewe but the wytnes is trewe which the holy ghost wytnesseth to our spirit 9 Faith fyndeth in Iesus Christ al that is necessary to saluation THis word ought to be expounded particularly so that it maye be knowen whether by faythe wee doo apprehende suffycient remedye for to assure vs fully of eternall lyfe according as is sayde the iuste shall lyue by fayth We say then that all that whiche letteth man to haue acquaintaunce with God which is perfitly iust and good lyeth in three poynts in the whiche we fynde as many remedies ready prepared not in our selues but in Iesus Christ onely So we haue nowe nothinge else of our owne but Iesus Christ and al that which he hath Prouided alwayes that wée be by fayth vnited and conioyned with him as pertakers of all his goodnes For the which cause the Churche that is to say the assemble of the faythfull is called the spowse of Iesus Christ her husbande for to shewe the coniunction and communion which is betwéene Iesus
as Autentyke seales tende to one onely Iesus Christ For it is he onelye which is declared to vs and represented with all his goodnes treasours by the signes of sacramentes and by that word which is ioyned with it for to quicken and confirme ouâ— fayth wherewith we doo embrace him and to aduertise vs of our duety aâ—well towarde him as towardes our neyghboures 44. The thirde poynt is how Iesus Christ is ioyned with the signes THe thing signified that is to saye Iesus Christe with al his benefits is alwayes presented â—â—â—itably and without any fraud on Gods paâ—te which is true in his premis so that the signe and the thing signified be alwayes knyt together in this respect that is to say God offereth both the one the other truly â–ª not by the vertue of woordes pronounced for it is forâ—ery to speake so nor by a naturall and local coniunction for the body of Iesus Christ is not a fantastical body nor an inuisible body which occupieth no place nor by the holines of him which pronounceth the wordes ordayned of God or ministreth the Sacramentes For the Sonne of man cannot make voyde the will of God but by the vertue of the holye Ghoste â–ª which worketh that notwithstaÌ„ding Iesus Christ being as he is man corporallye in heaueÌ„ absent from vs as the scripture witnesseth yet neuerthelesse is presented truly and verely to vs so that our fayth do embrace him in spirit inwardlye as the signes do represent to vs outwardly lysting vp our mindes into heauen for to enioy and possesse him more effectually and ioyne vs to him 45. The distinction of signes and of the thing signified NOtwithstanding such coniunction we confounde not the signes with the thing signified nor abolish the substaunce of the signes but make a distinction of that which is conioyned 94. The maner to communicate aswel the signes of the Sacramentes as the thing signifyed FOr asmuch as the signe and the thing signified as we haue said be so knyt and ioyned together yet neuerthelesse not confounded the one w t the other â–ª but a distinction betweene theÌ„ concerning y â— exterior outwarde signe it is receiued by a corporal natural maner aswel of y â— faithful as y â— vnfaithful but to diuers ends purposes For the faithful receiuing the thing signified w t the signe do perceyue augmentation and encrease of theyr faith vnto saluation eternal life But the vnfaythfull not receyuing but the bare signe onely receyue it to theyr condemnation because that refusing the thing signifyed which is offered to them of God with the signe they polute dishonor it as much as in them is Thus much concerning the communicating of the signe But concerning the thing signifyed which is Iesus Christe with all his benefits and goodnesse We haue already declared that the onely meane to coÌ„municate with hym is by true fayth And therfore he that bringeth not true fayth cannot receyue hym but he that bryngeth fayth receyueth him truelye effectuallye but not with teeth nor by the bellye after a corporall manner but spirituallye by fayth embrasing that which God promiseth vs by his worde and offreth to vs by the exteriour signe or to speake yet more properly in ioyenynge our selues more nerer then we were before vnto Iesus Christ For the vertue and power of fayth is suche that in steade to brynge Iesus Christe downe on earthe whiche can not bee vntyl the daye that Iudgemente it ascended vp from the earthe into heauen and there doeth knytte and incorporate vs with Iesus Christe whiche was the cause of the primatiue Church did singe sursum Corda that is lyfte vp your hartes 47. Application of all that is before said of the facrament of Baptisme THe signe of Baptisme in water the substaunce of the ceremonies agréeing with the Scripture to the which maye not bee added or diminished without sacriledge bee these the parson is weat with water and then the water tarieth a certain space before it be cleane dried or passed a way and finallye the water vanisheth and consumeth The thing signified and verely represented is the aspersion or sprinkling of the death and passion of Iesus Christ in remission of all our sins imputation of righteousnes Also by the exterior wetting with water is signified y â— mortification sepulture or burying of our olde man that is to saye of our natural corruption dead buried by the bertue of the death burying of Iesus Christ is signified by this that the person is wet continueth vnder the water or the water vpon him a certain time And finallye the generation of the new man with a certayne and sure hope of the resurrection of Iesus Christ is signifyed by this that he which is Baptised commeth out of the water clean purged and washed Besyde this Baptisme is an exteryour and solemne profession of the Christian religion by the which wee all doe bynde our selues to accept and take Iesus Christe for our onelye Sauiour and to lyue in brotherlye charitie as beynge all together but one boddye baptysed with one Baptisme and by one spirit vnited and knit in him The word that is to say the ordinaunce of Iesus Christ ioyned with the promise sincerely as God spake it is this to Baptise in the name of the father the sonne and the holy Ghost whosoeuer shall beléeue and be Baptised shalbe saued The accorde and agreement of that sygne is most proper and méete because the water is the element most conuenient of all thyngs to washe and putte away all bodily fyithynesse and therfore is most mate to fygure and represent the blond of Iesus Christ the sonne of god by the which onely the Church is made clean Moreouer one vniformity is appointed and common to al and to one end and purpose which declareth the concorde and charitye whiche wee ought to haue together The meane whereby this is communicated to vs is y e holy ghost fréely coÌ„municated to the electe who condiscendynge to our infyrmitye will be serued by a mortall maÌ„ ordained appointed in the Churche for that ende Secondlye with the worde truelye and intelligybly pronounced expounded so that it may be vnderstaÌ„d beleued And for the third y â— exterior oroutward signe with the ceremonies aforesayd yet neuertheles w tout coÌ„municating his vertues to any of these instruments but as S. Paule sayth he that planteth and he that watereth is nothing but GOD which geueth the encrease â–ª The meanes of our parte is fayth acording as fayeth S. Augustine The word maketh vs cleane not being spoken or pronounced onely but being beleued Now this fayth commeth not of our selues but is freelye geuen vs in dewe tyme â—o that we be of the number of the elected the which secrete wee leaue to god to iudge For it is he which knoweth those that be his
by fayth and he that hath Iesus Christ hath all it foloweth that by him onelye our consciences haue wherein to be so pacified and so well contented and fullye satisfyed that namely we haue wherein to reioyce in our afflictions for as much as we knowe and be assured that they come not to vs at aduenture but bee sente of hym whoe hath reconciled vs vnto hymselfe by Iesus Christe entreating vs in the fame wyse that hee hath done hys owne Sonne and so by lyttle and lyttle to learne vs to hate sinne and despyse the worlde and moreouer by this meanes hee moueth vs to praye and call vnto him more earnestlye and deuoutlye and also chasticeth vs in trying and prouing our fayth and in fine maketh vs a shewe or a marke for all the world to looke at to declare how great is hys vertue and power in those which he hath armed and strengthened with his holye sririte Of the Church The fyft poynt 1. That there hath alvvaies beene and euer shall be a Church out of the vvhich there is no saluation ALl those thinges whereof we haue spoken to bee established and performed by the goodnesse of God be in vayne if there were not certaine people which felt and tasted of the fruict and commoditie hereof But for as much as Iesus Christ hath an eternall kingdome he can neuer be without subiectes it was meete then from the beginning of the world that there should be a church that is to saye a Congregation and assemble of people such as it hath pleased God to chuse by his grace y e which haue acknowledged and serued the true God according to his wyll by the meanes of Iesus Christ onely attayned by faith as it hath bene amply declared And wee must confesse moreouer by the same meanes that his Church and assemblye shal last for euer what soeuer assaults that all the Deuyls in hell can inuent or prepare against them Finallye it must be confessed necessarilye that wythout Iesus Christe there is no saluation And whosoeuer dieth not being a member of this congregation and assembly is excluded and locked out from Iesus Christe and from his saluation For the vertue to saue whiche is in Iesus Christ appertayneth not but to those whiche acknowledge him for their God and onely sauiour 2. There can be but one true church AS there is but one God â–ª one faith and one onelye Mediatour betwene God man euen Iesus Christe heade of his Churche So lykewise there can be but one Churche 3. VVherefore vve call the Churche catholyke FOr as much as God hath spred forth his Gospell that is to saye the preaching of saluation whiche is the Scepter of his kyngdome thorowe the vniuersall worlde and hath chosen of all nations such as séemed good to him For this cause there ought to bée confessed one catholike Church that is to saye a vniuersal Church Not that it comprehendeth al men generally for the greatest parte be not of it but because the faithfull be dispersed ouer all the earth according as the Lord hath chosen them not beyng restrayned to any certaine place tyme nor nation 4. In vvhat thyng lyeth the communion of sainctes BEcause the churche hath but one onely Lord soueraigne prince all the faithful in what place soeuer they be dispersed be conioyned knyt together as y e burgesies or inhabitants of one communaltie being all partakers of y â— same pryuiledges that is to say of the goods and treasures of Iesus Christ who for this cause is called their head as they be called the members of hym for that hee only by his vertue vniting and ioyning them to himselfe doeth quicken them iustifie them and sanctifye them wherfore none maye lawefully vse thys title head of the Churche but hee onely And beholde this is it that we call the communion or communaltye of sayntes For in the scripture this worde Sainte is attributed to all faithfull lyuing yet in this worlde for as much as they haue attained to Iesus Christ by fayth their onely righteousnes and sanctification 5. The churche hath but one heade that is to saye Iesus Christe to vvhome there needeth no lieu tenaunt IEsus Christ head of this Churche for the reason which we haue sayde wyll haue no companyon as the wyse woman in the scripture to the whiche the Church is compared hath but one Husbande and one body hath but one heade He hath no néede of any Successor for he is God lyuing eternallie nor any Vycar or Lieuetenaunt for wée haue all hys wyll by wrytinge And moreouer being God hée is euer present hym selfe in the myddest of hys Churche by his infinite power neuer departing from it as he him selfe hath promised â–ª which neyther Vycar nor Lieuetenaunt can doo And in déede the blindest man in the world may see whether those men hée toumbled and fallen beadlonge which woulde robbe or deprâ—ue Iesus Christe of this preheminence where as in déede they haue scarce one lyttle â—â—rner of the worlde to gouerne in comparyson of the whole worlde 9. The commuâ—ion of the Saintes letteth nor hindâ—râ—â—h not the diuersity of offyces amonge the faythfull IEsus Christe gouerneth his Churche so by his holye spirite that notwithstandyng he vseth men as instrumentes for to plant and to water as S. Paule speaketh moreouer be distributeth his giftes and graces diuerlly howe when and to whome seemeth good vnto him for the entertainment gouernment of all the bodye of the church in the whiche he wylleth all thynges to be done by good order and pollicy It is not Gods pleasure nor wyll that we should accept all the members of y â— church equal in their charges and offices and by this meanes brynge a confusion into the house of God But contrariwyse one of the principall differences that we haue with oure aduersaries is we require that the ecclesiasticall pollicie be established and set vp agayne according to the woorde of God with the aduyse and counsell of the auncient fathers whiche haue left vs theyr Canons for testimonies of the conduction and gouernement which they held in theyr tyme yet notwithstanding all thinges to be ruled by the worde of God â–ª and consider dilligentlye what thinges are expedient to be reteyned or to be altered for the edifycation of the Church For in matter of policye euerye man knoweth well that all thynges bee not conuenient in all tymes nor in al places marke I saye this is it that wee haue alwayes required and we yet earnestly require it But seing the negligence of manye and the small hope that we haue to bee prouided for in a generall or common consent force hath constrained certrine princes Lordes hauing knowen and seene the common disorders to prouide and sette orders in theyr owne countreyes as we doe sée Now they doe not well that fyll the eares of
Prynces that we be sedicious persones and Heretickes and that wee allowe no counselles nor ordinaūces of the Church which bee manifest slaunders and false rumours as yee maye perceiue it ye will geue vs hearynge as appertayneth and not to make our enterparties and enemyes Iudges of our owne causes 7. The markes vvhereby vve maye discerne the false Churche from the true WE require fyrste that there bee put a difference betweene the true Church and that whiche is not although they borrowe this name And also betwéene those whiche bee in suche wise wythin the Churche as they bee also of the Churche and of those whiche bee not of the Churche although they bee in the Churche For it is most certaine that Sathan desyreth and is busied to worke so that his Synagog bee esteemed for the true Churche and so longe as the Church striueth here on earth it is certayne and sure that the chaffe shall bee medled amongst the good grayne and the Cockle amonge the Wheate Nowe to the ende that we bee not deceiued if it be possible these differences be to be vnderstand The marke of the true of God there we acknowledge to be the true Church of god in what soeuer place it be howe small a number or lyttle apparance so ouer it hath before man 8. Whiche be the true members of the Church THose be of the Churche which haue the marke of Christians that is to say faith Those haue faith whych receiue the only sauioure Iesus Chryste as hath bin sayde b. Flying from synne following righteousnes that is to saye whiche loue and feare only the true and eternall God and their neyghbours according to the word of God without turning or swaruing eyther to the righte hande or to the lefte not but that there are great infirmites in the most perfitest and also there is greate dyfference betwene those in whom sinne reygneth fullye and those in whome there are yet but rem nantes of synne Briefe those same be of the true Church in whom the spirit whiche is the gifte of grace proper to the electe and not of nature striueth against the fleshe and whiche may saye with S. Paule I doe the euill whiche I would not that is to say to the which I giue no suche consent As those doe whiche be not regenerated by the spirite of God Beholde here those which be of the true Churche but as for the others of what estate or degrée soeuer they bée in the Churche yea though they were Apostles of as good auctoritie as euer was Iudas yet bee they not of the churche But assoone as God hath reuealed them they oughte to be reiected and eschued of all Christians so long as they be irreformable for suche be not of the churche this day in effect whiche may be or shall be to morrowe or when it shall please God who according to his eternall councell hath disposed the monethes and tymes in the whiche he will call his elect to himselfe 9 The markes or tokens of the Churche bée not alvvayes in one estate and hovve it oughte to bee gouerned FUrthermore we knowe that the markes and tokens of the true churche be not always in one estate nor they be not alwayes one concerning thēselues But God according to hys incomprehensible wisedome in punishing the ingratitude of the worlde sometimes withdraweth and taketh from vs parte of his light in suche wise that sometyme it séemeth that the Churche is at an ende or destroyed as we sée it happened in Israell in the time that Chryst came into this worlde For set the Iewes aparte there was not one trace or steppe of the true markes of the Churche in the worlde And as for Ierusalem what ignorance what corruption of doctrine what wyckednesse ▪ was there when Iesus Chryste the true Messias hadde no greater enimies than the blynde guides whyche conducted and taught the other But yet the Lord doth neuer take awaye the whole foundation of his Churche but alwayes hathe a certayne flocke somtime greater somtime smaller as him selfe declared to Helias Also we may sée howe it is come to passe in our time that there is no people in the worlde more abused than those whyche wold knit and tie the church to a certaine place and to the succession of those which they call byshoppes which in very déede be nothing lesse both by the word of God and by the auncient canons Whereby it is easy to shew that from the hed of them al to the smallest thei be excōmunicated cut off from y e church if they change not their life and māners Nowe the duty of the childrē of god is not only to serue god in what place soeuer they be or whatsoeuer ruin or decay there be in the Church but when it shall please God to establishe and build vp again her ruines decayes eyther here or in any other place not being bounde to anye people or Nation whatsoeuer they bo but when it pleaseth him to set vp again his standard whiche is y e ministration of his holy word y e duety I saye of y e children of God is to ioyne themselues to the true flocke separate themselues from those which be not Folowing the admonitions whiche the prophets gaue and also that the Lord sayd where the deade carkas is thither wyll the Egles resort 10 Wherein consisteth the duetie and authoritie of the Churche generally THese things considered we be come nowe to declare what is the power and auctoritie of the true Churche to the whiche wée may aunswere in one worde that shée consisteth in the obedience whiche she oweth to hir only spouse Iesus Christ as to GOD and to giue order for the seruice of Iesus Chryst considering that y ◠members be ordeyned for to ayde one an other But this ought to bée yet more fully expounded Wée wyll speake in the fyrst place of the auctoritie of the vniuersall Church and of the particular membres of the same I speake of those whiche haue charge of the ministration 11 Of the auctoritie of the Vniuersall Councels and first what is a vniuersall Councell THe name of vniuersall Church comprehendeth properlye the generall assemblie and congregation of all the faythfull togither But for as much as the Lorde did seatter and deuyde them into dyuers partes it was necessarye to vse distinction of parishes and dioces for to kéepe a certayne order Moreouer it is not expedient nor yet possyble that all those which make profession to be of the Church should be assembled togither one by one when it shalbe requisyte or nedefull to appoynt orders concerning the whole body of the Churche We call then the vniuersall Churche in this matter y ◠we haue to intreate of an assembly wherto all the churches as farforth as may be be gathered or assembled togither although it happen somtimes y ◠one man do appere
vnder lx yeares and also to haue good testimony of her chaste lyfe and conuersation 31 Of the fowre orders which they call minores ordines BEsyde thys amonge the olde wryters there is mencyon of three degrees whiche afterwarde were called Minores ordines although some count of fowre and other count more There was also Porters or Vsshers which were called Ostiarii who kept at the gates of the Churche to open and to shutte especiallye because of the Cathacumines the excommunicated and the penytentes whiche were not permytted to be present at the mynistration of the Sacramentes There were those also which followed the Pastour ordynarylye as well to doo hym reuerence and honour as to be wytnesses of those thynges whiche hee dyd or sayde and also to acquaynt and make them selues knowen to the church and also to learne to knowe and exercise their offyces and those they called Acolites that is to say following and also they dyd vse to set them to other small affayres néedeful in the assemblie Moreouer there were those which they called Lectors who dyd reade openly the textes of the scripture which the pastour or doctour afterward expounded in the Church they ioygned to them Exorcistes that is to say coniurers the which office as I think is now ceased or at the least ought to cease in the Churche with the gyft of myracles which was not but for a time for to confyrme and stablyshe the veritye of the word of God newly declared and reuealed to the world they serued for all those small affaires which concerne the ecclesiasticall seruice To trye and proue by lytle and lytle those whome they myght afterwardes appoint to offyces of greater importaunce And whensoeuer good orders shall be set vp and appoynted in the Church for such or so good purposes wée wyll not gaynsaye or refuse them prouided that they haue respecte to that which is necessary to edification 32 The thirde degree of ecclesiasticall offyces whiche is the Iurisdiction and offyce of the elders THe thyrde estate of ecclesiasticall offices lieth in the spiritual iurisdiction y e which was committed to those who were called in the wryttinges of the Apostles auncient Doctours both counsels and canons partycullarly presbiter that is to say Senior or Elder which also somtimes be called gouernours by saint Paule and were chosen not onelye by the clargye but by all the body of the Churche as it appeareth euidently by the complaynt whiche saint Ambrose made that euen in his tyme certayne persons tooke vpon themselues this offyce And by that which S. Cyprian c hath wrytten wherein it is easye to gather that the Byshoppe proseded and was chiefe in this companye not for to rule and raygne ouer them but to doo nothyng without the aduyse of the Church Now this iurisdiction lyeth not in worldlie temporal thinges but altogether in those thinges whiche concerneth the conscience So that it is fully distinde from the offyce of a cyuill magistrate according as the lord Christ not only said to his Apostles but practised and S. Paule after him True it is that in the tyme when there were no magistrates which made profession or vowed openly to be Christians s Paule would that for to eschew slaunders and offences the faythfull should decyde and ende all controuersies among themselues when neede required but this was but for a certaine tyme. And surely as I thinke such persons were but as arbitrers chosen by the parties or at the least was an offyce distincte from those which we spake of Also it is certayne that euen vnder Christian Emperours the good Byshoppes haue beene maruelouslie letted and troubled about the ending of controuersies but it was more for to appoynt and agree the partyes by amiable and friendlye abytrement then to meddell the spyrituall Iurisdiction with the temporall And Saint Augustine sheweth plainely in many places how it gréeued him for that he was constrayned to employe and bestowe so much tyme for the importunitie of the people All Byshoppes haue not so done but rather haue desyred nothing more then to serue theyr ambition vnder the shadowe of holynes whereof it came to passe that the Emperours haue graunted to them more in this case then was needefull or appertayned to them or the profyte of the Churche required 33 To what purpose or ende serueth the ecclesiasticall iurisdiction and which be the partes therof THe cause and purpose of the ecclesiasticall iurisdiction tendeth to one ende that is to saye that all the body of the Church in generall and euery member of the same in particular bee pâ—esorâ—ed and entertained in doctrine and wel doing according to the wyll and word of God Now the continuance hereof consisteth in good lawes and in the good obseruation of the same And that y e lawes eyther be made touching the doctrine of saluation generally that is to wéete concerning their duetie which they owe to God and their neyghbours or concerning the regiment or manner of doing which euerye one ought to kéepe in his charge or office It followeth then that this iurisoiction ought to be deuided into two principall partes The first is concerning the authoritie to ordayne appoint those thinges whiche concerne as well doctrine and manners as the regiment which euery one ought to kéepe in his degrée The second in the punishing of those which offend in the obseruation of any of these two things But concerning the first parte which lyeth in the power to decrée or ordayne we haue alreadye declared here aboue that God hath receyued to him selfe fully and entirelye to preseribe lawes pertayning to the conscience for vs to walke in them vprightly before God and man Wherfore there resteth no more but the other part which concerneth the discipline and regimeÌ„t which is required that all thinges be done by good order as we haue treated amply in speaking of the authority of the body of the Church 34 VVhat is the office of the Elders in the Church IT is the office of the Elders principally to watche that the Church whiche is committed to them begouerned by good order according to the rule of the Gospel and that the ecclesiasticall lawes and ordinaunces eyther vniuersall or particular be mayntained and executed dilygentlye accordinge to their charge And if there shall happen any new inconuenience their duty is to prouide therefore by newe ordinaunces iniunctions conformable to the Christian religion charitie Without burdening of mens conscience neyther to charge the Churche with a multitude of lawes nor brynging in superstition according to that which hath beene sayde herebefore where it speaketh of couÌ„sels eyther to be done by theÌ„selues or to take the aduise and counsel of other churches and the sayd lawes and ordinances to be incontinent allowed auctorised by the magistrate if so be that he be a ChristiaÌ„ And for this cause in all the prymatiue Churche they haue beene accustomed to holde prouinciall
degrées Concerning publike offences S. Paul wylleth that they should be reproued publikely for to redresse the slaunder and also practysed it him selfe in reprouing S. Peter If the most easiest meanes can profite it sufficeth if not they must procéede frō degrée to degrée vntyl they come to the last remedy w t such discretion that principally the honour of God may be kept that all maye be done to the edification of the body of the Churche As for offences which concerne the ecclesiasticall order there be aūcient canons ordayned from degrée to degrée yet neuertheles the rygour ought to bee moderated and out of them to chose those which bee most connenient for to edifie 41 vvhat excommunication is what the right vse thereof is THe ecclesiasticall corrections hath to degrées the firste is admonition Sometime easye and sometime sharpe according as the offēce of the case requyreth The second and last degrée is that we call excommunication wherin must be noted the poynt folowing First what is excommunication We cal excōmunication a sentence wherby the ecclesiasticall Seniors after lawfull knowledge of the cause dooth declare in the name and authoritie of God and his holy word that such or such one or many be iustlye excluded and seperated from y e company or communion of the Saynts that is to say y e Church of God by consequent delyuered to sathan for asmuch as without the Church there is no saluation yet not to continue for euer but so long as they continue vnreformed and vntil that they haue satisfied for the slander or offence geuen Secondly it must be vnderstande that such a power is not groūded vpon man for man hath no manner of power ouer the soule but by the authoritye of God who vseth them in the Churche as organes and instrumentes by whome hee speaketh therefore it is not to be doubted but such sentences be ratified and confyrmed in heauen For as muche as Iesus Christ hath so sayde and promised to all his church in the person of hys xii Apostles vnder the name of keies of the kingdome of heauen and to bynde and vnbinde as also S. Paule practised the lyke with the Churche of Corinthe and others Yet neuertheles the Churche ought after lawful satisfactiō to receyue him again which hath bene cast out that is to saye if afterward be shall satisfy to the Church make amends for the publyke offence according to the ordinaunce of the Church sufficient proofes had of true amendment as farre foorth as man may iudge And there is no doubte but such absolutary sentence is ratifyed and confirmed in heauen Thirdly it is to be noted diligently that such authoritie neuer pertayneth to one man alone except God worketh at any tyme extraordinarilye but to the whole ecclesiasticall senate Fourthly this is not geuen to al those whiche call them selues of the Churche but to the true ecclesiastical senate lawfullye and cannonicallye elected as wee haue sayde for to gouerne the affayres of the Church The fift poynt is y ◠the very true ecclesiasticall senate cannot nor may not vse it at their wyls as we see al men be subiect to many infirmities But this power is lymitted appointed by the worde of God And for this cause Iesus Christ and his Apostles despised the excommunications of the Scrybes Pharisees And according to y e same Irene a most auncient Bishop of Lyons reproued verye sharplye the temerious excommunication which Victor Bishoppe of Rome made about the yeere of God a hundred nynetie and eight which declareth very well what was the primatiue or first be gynninge of the Byshoppes of Rome where as then they walked in vpryght conscience And there were other Bysshops y ◠vnderstoode their office and one of the causes that the prouincial and nationall counsels were ordained and holden for was to heare and decide the causes of those whiche complayned of theyr pastors Also it appeareth sufficiently thorowout the whole ecclesiasticall hystorye howe the Byshoppes in these cases ought to helpe one another to edyfye without ambition Beside this the Metropolitans ought to be content thēseues with their lymites and ought to doo nothyng without the deuise of theyr brethrē in their Iurisdiction But ambition hath so wrought that of longe tyme the Bishops of the principall townes and aboue all hée of Rome hath drawn all to themselues witnesseth the falsehood of Boniface whiche was discouered and reuealed at the Counsell of Carthage where as was S. Augustine where it was ordayned that those of the Clergie of Affrica which appealed ouer the sea to Rome should be deposed from theyr office For the sixt poynt it is to bee noted to what end excommunication was ordayned of God First that the church of God shoulde he as pure as might be possyble and that there myght be no occasion to think that it should be a refuge or den of the wicked Secondly for feare that the infected shoulde not defyle those whiche were whole Thirdly if it were possible y ◠the synner might bée brought home to the flocke againe It followeth then that this punishment must be applyed and vsed for to edifie as may be expedient and that there be good héede taken least they confounde the sinner by too much heauynes and sorowr when he geueth a sgyne of repentaunce but ther to mitigate the punishment when néede shall require ▪ 42 Of the ciuill and Christiā magistrate and to what ende his office tendeth IT resteth nowe to speake of Magistrates which bee in their estate the pryncipall members of the Churche ordained of God yea namely aboue al others in their estate To these appertayneth the doing execution of ciuyll and temporall affayres so as their subiectes maye lyue in peace By reason whereof the taxes and subsidies are due vnto them and to them appertayneth to vse the swoord which God hath geuen thē for the preseruation aswell of the countreyes which be committed to them as also for the defence and mayntenaunce of good lawes and punishment of the euyll and wicked doers Secondlye the duetye and offyce of the magistrates is not to regarde simplye the peace and concorde of subiectes but principallye for thys ende that the peace and concorde maye tende to the honour and glorie of God that all men maye lyue not onelye in a certayne ciuyll honestye but also with pyetie and true worshyppe of God ▪ as wytnesseth Saynte Paule For thys cause especiallye it appertayneth to the Magistrate that the Lawes whiche hée vseth and executeth maye bée conformable to the wyll of God and pryncipallye to geue order that the relygyon bee perfecte and holye and that all the Churche bee ordered accordynge to the woorde of God forbyddyng and punyshynge as the case requyreth All those which trouble the Churche or concerning the discipline thereof Also Dauid discribed the estate of a faithfull Prince
into the Churche of God vntyll they had driuen him out which is the onely maister euen our Christ And there is neyther holye Scripture neyther Counsell nor Decrée nor any auncient Doctor whiche euer dyd know such monsters Concerning Chapiters there is some more apparaunce For the name onelye of Cannons and Prebendes declareth that they haue succéeded in the Cleargie of those that were norished of the fowrth parte of the goodes of the Church among whome were chosen wyllinglie those whiche were employed to charge an office and to those whiche had with the Bishop the spiritual gouernment wher of hath béene spoken in the. 32. Artycle of the fyfte poynt But notwithstanding what is the office of Canons trulie nothing lesse then to gouerne a Church For namely the Bishoppes woulde neuer suffer them and in déede they coulde not And if we shall come to speake of the lyues of those Gentlemen I woulde knowe if there be any man that hath his naturall wytte that can tell what dyfference there is betweene the most part of Cannons and the Hogges This question auoyded they shall haue a respecte what order they keepe in their Hierarchye It hath bene spoken of the personne of those Lordes the gouernours of the Church who hauing so good a foūdation ▪ it is easie to perceyue what may be theyr gouernment Fyrste if they woulde or dyd vnderstande howe to doo it were it lawfull for them or eyther Archbyshoppe or Byshoppe to reforme the doctrine No for that appertayneth to the Theologians and Diuines And as for them I confesse they bee no suche And certaynlie there may be perceyued in the same onelye the iuste Iudgement of GOD agaynste those whiche haue contempned so excellent an offyce as to declare the the secréetes of GOD to men Yet the Archebyshoppes and Byshoppes whiche onelye wyll haue theyr voyce delyberatiue in the Counselles notwithstanding muste come behynde bothe in syght and knowledge of those whiche haue not remooued out of the puddell of one popyshe schoole and ought of right themselues to be ordered by the Byshoppes accordinge to all good order For where was it euer séene that the Doctour put the case that such were Doctours which neyther haue doctryne neyther flocke to teache shoulde go before the Pastour And yet notwithstanding some of these Gentlemen taketh no lesse vppon them ouer their natiue kyngdomes Yea the Pope him selfe attrybuting to them the knowledge of doctrine in suche wyse that it is not lawfull for to gaynsaye them vnder paine to bée iudged and punished for an heretike Concernyng manners who is hee that wyll meddle with it among them For there is nothinge in the worlde that they feare more and principallye in that whiche concerneth the seruice of GOD. For they can doo no otherwyse without periurie then to mayntayne and augment all the tyrannye of the Romyshe courte Concerning elections howe is it among them vtterly abolished and chaunged into this horryble and abhominable marchandise of Symonie whereof hath bene spoken here before and especiallye in the elections of Canons Moonkes as they bée accustomed to elect Who shall call this a lawfull election where as is not but an open most execrable poluting of that which is required in the true elections according to the word of God and all the auncient decrées Concerning confyrmations of Offycers elected what other thyng is it then a very apish playe from the hyest degrée whiche is the Metropolytane vnto the last whiche is to bee receyued into the Clergie As for Ecclesiastycall causes and namely in corrections where is the Ecclesiasticall Senate Where is the lawfull iudgement to teache the ignoraunt to call synners with meekenesse lowly to repentaunce Where is the woorde of God Where is the auncient Counselles and Cannons for to vanquishe and conuince Heretickes Which bee those that haue the charge and offyce to excommunicate Where be the persons excommunicated What be the causes Excommuncation How be they ordered What absolutions haue they What satisfactions to the Church Hereby ye may plainly sée what their Succession and Hierarchy is of which they boast so much and consequently what is the whole gouernment of the Church ¶ Of Moonkes If the name of Moonkes that is to say solytarie be not sufficient to declare that those whiche at this daye be named Moonkes bee nothing lesse then that which they bée called there bée other reasons sufficient for to conuince them For auncient Monasteryes were as Collegies into the whiche men resorted for two causes Fyrst the better to bée at quiet to studie the Scriptures The second to exercise patience and austeritie of lyfe Not withstanding it was not to be strayned and bounde to one place during lyfe without exception But contrarywyse to bée the more méete to serue the Churches when they shoulde be called and elected thereto as it appeareth by Gregorye Naziancene Basile and Chrysostome and namely in Saynt Augustine To be ydle or not to worke with the handes was intollerable for on the contrarie they lyued onely by the labour of theyr owne handes yea and they dyd geue the rest of theyr labour to the poore So that a Moonke not trauayling for his lyuing was estéemed as a Theefe according to the rule of saint Paule And to put saluation partlie or altogether in their abstinances howe extréeme or hard so euer they were they neuer thought it For they knew very well what it was that Saint Paule had wrytten of that poynte Moreouer Saint Augustine testifyeth and sayth Let none be oppressed aboue his power leaste there bee superstition in the abstynence of meate for the weake refusing foolyshlie the vse of Wine were admonished brotherly that by their superstition they brought them selues rather more weake then holy It appeareth moreouer by that which Saint Ciprian sayde that it were better for the Vyrgins which were dedycated by promyse to God that is to wéete to the seruyce of the poore and not to bée ydle in Coouentes if they woulde not or coulde not continue that they shoulde marry rather then fall into the fyre and burne by theyr delyghtes as also Saynt Paule hath ordayned If this be veresie Saynt Cyprian must bée an heretike Neuertheles ye may sée the maner of the auncient Monastaries whereunto what shall wée fynde lyke or agréeing in these stynckinge corners or dennes full of all superstition apyshnesse blasphemies enuyes treasons dronkennesse ambitions Sodomyes poysonynges and all other styncking fylthynesse so styncking that they them selues cannot endure it which appeared long since and sproonge vp by lytle and lytle For Saynt Chrisostome had no greater enemies then suche false Moonkes and Fryars runnyng by the streetes from town to towne and namely of these which be called Mendicantes Is it not maruayle that the Cardynals and namely among others hée that was Pope of late named Paule the fowrthe is not set asyde and all their tayle is not sent agayne to the Diuell from whence
in no wyse to be admitted when God hath opened the waye to ordinarie meanes except there appeare euident and manifest causes Also these be false pastors which be not able or méete to execute the offyce and charge Item all such as be defamed and slaunderous persons Item those which execute not their offyce and duty for hée is no Pastor that feedeth not his flocke Item those which excéede their commission that is to say which expoūd not faythfully the worde of God eyther chaunging putting to or diminishing but declare their owne fantasies or other mennes traditions in steede of the worde of God all such persons I saye be holden and declared namely by the auncient canons for false pastors and ministers of Sathan and not of God Wherfore all that euer they can say or do contrary to this order is in vayne and fryuelous before God although they had fiftie crownes vpon their heads and as many Buls for the power to bynde lose to open and shut is appoynted lymitted to the misterie of the worde of God and pertayneth not to those which holde the place of Lordly Pastors but to those which be true godly Pastors And if Magistrates in stéede to chastice such doo maintayne them it foloweth y ◠God doth not allowe them nor theyr deedes but reproueth them 29 Of degrees which ought to bee among Ministers of the word accordyng as they be disseuered by companies IN all companies it is certayne that there must be an order ▪ as we sée there was among the Apostles in Ierusalem where S. Peter had the voyce fréely wyllingly But this establysheth not a preheminence of a state or dignitie for it was but for a certayne order and tyme as was expedient and it was in suche wyse that Saynt Peter must render accoumpt to the Church of his voyage after he was burdened to haue misused him self and also suffred him selfe to bée reproued by S. Paule at Antioch ▪ For to conclude we confesse y ◠ther must be a distinctiō among pastors doctors the more orderly to assēble together whē néede shall require to kéepe a decent order y ◠one procéede be chéefe among thē who was called in the beginning by the Gréekes proestio y ◠is to say president as Iustine witnesseth Now we call him in France Doien in some places superintendēt And although we be not ignorant how often the auncient church hath established degrées among y e bishops in thinking to do wel neuertheles considering the horryble tiranny cōfusion which by this meanes is sprong vp in the church of God we content our selues with the custome of the Apostles which was to chose those which shoulde cōduct their affaires y ◠were most godlie and meete according as it was requisit ▪ whose power extēded no further nor longer time thē the consent of assemble dyd import much lesse then had hee power to do any thing on his own head or authority or to alledge that he could not erre as it playnlie appeareth in the election of S. Mathias in the election of the Deacons in that S. Peter and Saynt Iohn bee sent to Samaria by the other Apostles and in that which was sayd and done in the counsell of Ierusalem ▪ and in Antioche and by Saint Paule in many places 54 The secōd degree of ecclesiastical offices which is the office of deacōs the distribution of the goods of the church THe secōd place of ecclesiastical offices lyeth in the ministration the distribution of ecclesiastical goods wherof the Apostles dyscharged them selues wyth their good wylles for that they could not beare so great a burden Far ▪ vnlike we◠they to those which at this day call them selues men of the Church a. First in the church of Ierusalem were elected 7. persons ful of the holy ghost of wisdome ▪ of lyfe approued by sufficient testimony which were called Deacons that i◠to saye Ministers although this name oftentimes extendeth further this order ensewed continued as all the auncient ecclesiasticall Histories declareth Also it appereth by the auncient canons that the ecclesiasticall goods were deuyded into fowre partes whereof one was distributed to clarkes that is to say to those which were norished and maintained with the consent of their parents for to serue afterwardes in the Church according as they shoulde be found apte and meete and also those which serued presently yea which serued in effect and not onely in name for the workeman is worthy of his hyre and on the contrary he that trauelleth not is not worthy to eate wherein neuertheles this meane was kept that they respected to that which was necessary So farre that those which might bee mayntayned and kept of the goods of their Parentes and yet neuerthelesse tooke the goods of the Churche were reproued yea as sacrilegers The seconde parte of the fowre was dystributed to the poore the thyrde employed to maintaine the buyldinges and such other ecclesiasticall necessities ▪ Yet neuerthelesse all the ornaments of the Temples in the which as yet they kept a measure and meane order was employed for the poore in tyme of necessyties although S. Ierome complained of his tyme and Saynte Ambrose also that they were to much geuen euen then to such excesse and pompes rather lyke Painims then Christians The fowrth parte was assigned to the Byshop net for to dispose at his appetite or pleasure the whiche coulde not be done without great sacrilege and euident contrarietie of al that which is ordained and limited by the counsel of Carthage the fourth but for his necessarie charges to comforte the prisoners and to receiue and relieue the poore straungers as recyteth Gelasius S. Ierom declareth it plainely The offices to receiue and to distribute other suche lyke were geuen to the Deacons which neuertheles rendred a count to the pastors and especially to the Byshop as it appeareth by the canons which they call apostoliques in such sorte that it was not permytted neither to Deacons nor to Bishops to distribute or employ any thing without consent the one of the other as it appeareth by the counsell of Antioch Afterwardes because of the difficultie of the great charge they ioygned to them subdeacons as coadiutors of the Deacons there where it was expedient And also archdeacons to gouerne althings in good order one or many according as néede required of the which Saint Hierome and Saint Gregory maketh mencion Also there was appoynted to the subdeacons certaine Wyddowes whiche were entertained to kéepe and gouerne the sicke for other necessyties of the poore wherein the ministerie of Women is more handsome and méete then of men The same is spoken of in Saynt Luke and in Saynte Paule where it was ordayned that no wydowe shoulde bee appoynted