body formed of y e substance of y e virgin Mary daughter of Dauid by the vertue of the holye Ghost was by this meanes conceyued and borne of the same virgin Marye deliuerance both after and before her deliuerance al this was done for the accomplishment of our reconciliation 24. The summe of the accomplishement of oure saluation in Iesus christ HE therfore came down on earth for to drawe vs vp to heauen He hath borne the paine dewe to our sins clearly to discharge vs euen from the beginninge of his conception vnto his resurrectiō He hath fulfilled perfectly al righteousnes for to couer our vnrighteousnesse he hath declared to vs all y e wyl of God his father both by workes and also by words to the end to shew vs the trew way of saluation In fine for 〈◊〉 〈◊〉 whole ful satisfaction for our sinnes which he toke vpon him he was bound to vnbind vs condempned for to delyuer vs he suffred great and infinite shame for to deliuer vs from all confusion he was nailed on the crosse for to fasten thereon our sinnes he died and sustained y e curse and malediction which was dew to vs for to apease the wrath of god for euer by his onlye oblations made hee was buried to approue verify his death and to vanquishe deathe euen to the house thereof that is to say euen to the graue wherin he felt no corruption for to declare that euen in dying he had ouercome vanquished death He was raised againe in tripūhe as a conquerer to y e end that al our corruption being dead buried we should be renued into a new spirituall euerlasting life that therby the first death should be no more to vs a punishmēt dew for sinne as it were an entraunce into the second death but cōtrariwise a finishing and ende of y ◠death of our corruption and an entrance into eternal life Finally he being raised afterward was conuersaunt here on earth by the space of fortie daies to confirm and approue his resurrectiō He ascended visible verily into heauen where he is set on the right hande of god his father and hath taken possession m of his eternal kingdom for vs and for our behoue for whose sake also he is y e only mediatour n and aduocate o gouerning his church by his holy spirite vntil the nōber of y e elected of god his father be accomplished and fulfylled 25. Hovve Iesus christ beinge ascended into heuen is neuertheles here on earth vvith his flocke WE vnderstande that glory hathe brought immortality to y e body of Iesus Christ but hath not taken away the nature of his body therfore concerninge his humayne nature hee hathe taken it from vs into heauen where he shal dwell vntil the time he shall come to iudge the quyck and the dead but concerning his dyuinitye and the workinge of the holye spirite he is with his elect and shalbe vntyll the ende of the world ▪ as Christ hath sayde the poore shall yee haue alwayes with you but me shal ye not haue And also as the Angelles sayd to the Apostles after his ascension Iesus which is lyft vp from you into heauen shal come agayn euē as ye haue seene him ascend into heauen as S. Peter sayd to the Iewes that heauens must hold him vntil the restoring of al thinges Whervpon saint Augustin said well agreeing with the scripture that we ought to take heede that we do not so confirme the diuinity that we deny the verity of the body and not to make this conclusion that those things which are in god be euerye where as God is euery where 29. There can be no other nevve religion then this IN this mistery of our redemption which mans reason cānot attaine god is declared to be very god y ◠is to saye perfectlye righteous and perfetly merciful First perfectly righteous in y ◠hee hath punished al our sins very sharply in his persō who made himself a satisfaction pledge to wit in Iesus Christ moreouer doeth not receiue vs nor allow vs as his childrē except we be couered clothed with the innocencie holines perfect rightousnes of Iesus Christ On the other part he declareth himself to be perfectly mercifull in y ◠he finding in vs nothing but cause and matter of damnation yet would that his sonne should take our nature in whom he foūd a remedy to appease his iustice whom also he doth cōmunicat to vs freely with all his treasures to y e end that we may be partakers of eternal life by his only goodnes and mercy so that by faith we lay hold on Iesus Christ as shalbe shewed hereafter But contrariwise al religion whiche dothe appose or sette againste the wrath of God anye other thing then the only innocency righteousnes satisfaction of Iesus Christe apprehended by fayth spoyled god of his perfecte righteousnes and mercy and consequently ought to be holden for false and deceitful as shalbe declared in the seuenth poynte Of the holy ghost The fourth point The firste article of the person of the holye Ghoste VVE beléeue in the holy ghoste whyche is the coeternall and consubstanciall power of the father and the Sonne in whom he is resident from whom proceedeth being one God with them and neuertheles distynct in person 2. Of the effectes properlie considered in the holie ghost THe infynit force vertue of him is declared in the creation and preseruation of all creatures frō the beginning of the world and principally shalbe considered by vs in this present Treatise according to y ◠effects which he bringeth forth in the chyldrē of God in bringing with him his grace to make them feele the efficacie and vertue thereof and briefe to bring thē from degrée to degrée to the right ende mark whervnto they be predestined before the foundation of the world 3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie THe holye ghost then is the same by whome the Father doeth put kéepe his electe in possession of Iesus Christ his sonne consequently of all the graces which bee necessarye to their saluation But first it behoued y ◠the same holy spirit make vs capable and méete to receyue the same Iesus Christe the which he doth in creating within vs by his méere diuyne goodnes and mercye that whyche we call Fayth the onely instrument to take holde of Iesus Christ when he is offered to vs and the onlye vessell to receyue him 4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs. HE vseth two ordinarie meanes neuertheles without cōmunicating his vertue to them but working by them for to create in vs thys instrument of fayth and also to mayntayne and confirme it more and more That is to saye by
A briefe and piththie summe of the Christian faith made in forme of a confession vvith a confutation of all such superstitious errours as are contrary therevnto Made by Theodore de Beza â–ª Translated out of Frenche by R. F. AFTER DARKNESS LIGHT POST TENEBRAS LUX PRINTED AT LONDON by Richard Serll dwelling in Flete lane at the sygne of the halfe Eagle and the Key The principall poynctes treated in thys confession The firste poincte of the vnitye and trinitie of God ii Of the Father iii. Of the Sonne iiii Of the holy ghost v. Of the Church vi Of the last Iudgement vii A comparison betweene the doctrine of the papistes and these of the holy catholicke Church To the ryght honorable and vertuous Lord the Lord Hastinges Earle of Huntington c. Robert Fyll vvysheth long lyfe with increase of honour in the feare of God Amen ⸫ HAuinge reade ouer this worke right honorable printed in the Frenche tongue and also knowing the aucthor and being somewhat acquaynted with him who for his singular godly learning knowledge and conuersation â—s estéemed of those y â— be godly for a preâ—ious pearle sent amongst vs from God â—â— this our troublesome age I thought â—t my duety to put it forth into the Engâ—ysh tongue that those my natiue counâ—rymen which doo not vnderstande the French might be partakers of the fruit of so godly a worke in Englishe And also haue as it were a weapon in hande to defend themselues against the ministers of Sathan who be euer ready to cauyll against the trueth more ready to putte men in doubt then to establishe them in the true Christian faith The true vnderstaÌ„ding of our beléefe is the pure gyft of God and among his gifts the chiefest Beleefe with knowledge of Gods word ordereth the minde gouerneth the body dyrecteth all our workes and affayres teachinge what wée ought to doo and what to leaue vndone without whiche neither can King Lord nor subiect well order them selues nor those things that bée committed to theyr charge Nowe if we esteeme other things to be of valewe and can prayse them your honour knoweth that the knowledge of true beléefe grounded vpon Gods word doth so farre excell all other things as heauenly treasures excell the commodityes of the earth And this is moste profitable to kinges Dukes Earles and Lords as appeareth in the 2. Psalme Deutero 17 chap. and Esay 46. chap. where they be named the nurces of religion and vnto all other degrées spyrituall or temporal And vaine are all men which know not this truely And S. Paule sayde because it séemed not good to them to haue the knowledge of Gods word he gaue them vp into a lewd mind to all vncleanes For if God be the lyght suche as knowe him not stumble in darknes If he be the only way the ignoraunt go stray If he be the trueth they that knowe him not be deceyued If he be onely good all good thinges must be borrowed and craued of him alone If all knowledge learning be his wée must be Gods scholars If he be life not to knowe him his eternall death For it is written this is eternall lyfe to know Iesus Christ whome thou hast sent to be very god But this knowledge muste wée haue and learne in the scriptures as S. Paule sayth the scripture is profytable to teach to controll to amende and to instruct in all ryghteousnesse that the offyce of saluation is lyttle regarded But this myngle mangle of spirituall and temporall regiment is vsurped by them as if no Christian Magistrat ordained of God sufficed to redresse such abuses What maruell if mans ordynaunces be broken where the ordynaunce of God is playnlye resysted Also in the country where most nede of preaching and instruction is there bée ydell chaplaynes which possesse and withhold the Preachers liuings and most speciallye in the Cathedrall Churches many of the which bée but onely a very refuge and denne of ydell ignoraunt and vnpreaching lubbers Is not the ordinance of God and good meaninges of noble founders broken here Is not his proclamation disobeyed who proclaymed by the mouth of saint Paul hée who laboureth not ought not to eate Among the Iewes temporall men and those that â—erued not the Altar were not suffered to liue of the altar as they now do vnder the gospel Behold y â— Apostles Timothe Tite and many others If we do alowe the order of the primatiue holy apostolike church let vs folow their examples Beholde the fathers as Origine Ciprian Ambrose Iherom Augustine Chrisostome and others who spent the greatest part of their lyues in preaching and teachinge the people as appeareth by their workes which be for the most part Sermons Lessons Homelies disputations and confutations of heresies in their tymes They preached on the sondayes and expouÌ„ded the scriptures And on the wéeke dayes they procured theyr Sermons and expositions to be written There were no pluralities of liuings in those dayes neither dispensations Totquottes nor Residences qualifications nor improperations ChyldreÌ„ and boyes enioyed no Benefices in those dayes by no manner of means or considerations to come God graunt vs shortly to sée a redresse of spirituall abuses and temporall disorders in spyrituall gouernours without respect of priuate gaine And y â— we maye say with the Prophet Dauid the word of God is my counseler Exce 〈…〉 such thinges be amended neyther Englishe seruice â–ª Homelies Ceremonies no 〈…〉 sacraments do make vs christians W 〈…〉 differ from the Turks but in outward rites ceremonies and outward profesioÌ„ of our faith in words But not in th 〈…〉 true signe of Christian integrity whic 〈…〉 is vpryghte conuersation and good ly 〈…〉 Thus héere in Englande many idle v 〈…〉 learned Chappelaines and Priestes b 〈…〉 founde of the costes and charges of poor Parishes so that for lacke of preaching many poore Soules be defrauded of th 〈…〉 swéete mylke of Gods woorde â–ª and lac 〈…〉 teachers to declare to them their duty 〈…〉 towards God and their Prince This 〈…〉 a reioysing to the enemie and pleasau 〈…〉 newes to those whiche gape and loo 〈…〉 that the ende of these abuses disorde 〈…〉 wyll be the destruction and ruine of th 〈…〉 florishinge Realme And so is to be ferred that it wyll except the insatiable câ—uetousnesse and carnall lybertie â—e w 〈…〉 〈…〉 d out And that wicked Idolatrous murderers of Gods people and disobedient to his word and lawes may be cut off that Gods wrathe and indignation maye bee pacifyed by amendemente accordynge to Goddes expresse woorde Deuteromie thyrtéene Chapter Thine eye shall not pyttye suche one nor shewe mercye to him but hee shall bée slayne And so shalte thou take the euyll awaye foorth of the myddes of thee sayeth the Lorde God Reade the whole Chapter Also Saint Paule to the Hebrewes the tenth Chapter If he that despiseth Moises Lawe ought to dye without mercie howe muche more punishment deserueth hee that treadeth vnder foote the sonne
Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y ◠he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretiō or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse ▪ that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So thē we doubt not but according to the promise of our God the verye body and the very blood of the Lord ▪ that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represēted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe ¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 ◠9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 ▪ epistle of the second booke Item in the sermon of the supper Athanase vpō s Mathew chap ▪ 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the
of our sinnes which is the first step or degrée to saluation as in the sicknesse of the bodye it is needefull aboue all thynges for the recouering of health to knowe that we be sicke and howe greeuous our sicknesse is and what maner of sicknesse it is The seconde effect or worke of the holy ghost is vtterly contrary to this aforesayde For it afflyeteth vs because it declareth to vs our damnation by the law and how the hels be open to deuoure vs. But this agayne doth comfort vs when the certayne and onelye remedy of saluation is applyed to our conscience which is declared vnto vs by the other parte of the scripture which is called the Gospell that is to saye the happy and blessed message of saluation fréely in Iesus Christe as wee haue declared here before in order at large Now this remedy is applyed by a double effect and working of the holy Ghost For first the holy Ghost disposeth our intellygence to the vnderstandyng of the doctrine of the Gospell which otherwyse séemeth to the worlde verye foolyshnesse and so incontinently after it maketh our spirite beléeue that this doctrine of saluation freely in Iesus Christe is not onelye true for the Diuels know also that this doctrine is most true and yet therfore be not saued but also that it appertayneth to vs and thys is it that is called fayth the which is so highly commended in the scripture which is to be vnderstand whē any man doth perswade himself certaynly that saluation eternall lyfe doth properly and partycularly appertaine to him selfe because Iesus Christe is declared to vs in his word vnder thys condition that we doo taste of him and apply him to our selues by fayth It followeth then that fayth is the only instrumēt by the which as by ones hand saluation may be felt and taken in Iesus Christ And therefore S. Paule sayd that we be iustyfied by fayth onely and also do lyue by it only not that fayth is our righteousnes and life but because that by onely fayth we embrace Iesus Christ and be certayne that he is our ryghteousnesse and lyfe For when any man beléeueth that hee is appoynted and ordained to saluation and eternal lyfe in Iesus Christ incontinent he is made partaker of all the benefites of Iesus Christ to eternall lyfe for Iesus Chryst is offered to vs vpon this condition The thyrd effect and worke of the holy ghost is fixed and set on our harts on this maner that as he doth vnite and knyt vs into Iesus Christ as is sayde before and that Iesus Christ can not be ydle within vs it is necessary that the same holy gost which engendreth fayth in vs as is sayd do sanctifie our hartes that is to say doo consecrate vs to God Now this sanctyfication hath two partes that is to saye the abolishing of this corrupt nature and qualytie which before caused the lawe of God to dysplease vs and the creation of the new nature or qualytie maketh vs to beginne to wyll and to do cheerefully and couragiouslye those thynges whiche wee know do please God Nowe this abolyshing is first begun in the vnderstāding by the which the darknes is lightened in such wise that we begyn to know and approue that which we dyd thinke before was foolyshnesse Then after in the wyll which is consecrated to God in such wyse that it hateth sinne not for the payne but for the loue of God and loueth ryghteousnesse not because of rewarde but because that righteousnesse of it selfe pleaseth God so that if there were not yet death appointed and prepared for sinners or eternal life appointed and prepared for those which study to do ryghteousnes yet had hée rather for the loue of God to folow righteousnes that is to say to serue God holyly to loue his neyghbour as his lawe commaundeth and to endure and suffer all maner of paine for his names sake then to serue the Diuell and his couetousnes Wherefore to the ende that I may gather all sumarily together howe onely in Iesus Christ we find all that is necessary to saluation lykewyse onely by the holy Ghost we aply Iesus Christ to our selues by fayth But because this fayth in the beginning is very small in vs it is necessary that it be increased in vs dayly wherefore now we must declare by what entertainment or meanes it is nooryshed for to encrease more and more in vs. Fyrst as it is created in vs by the holy Ghost thorowe the meanes of the woorde of God ▪ which is sowen in our harts and for that cause is compared to séede So lykewyse it is noorished and encreased by the same word when wée heare it dilligentlye and truly preached in the Church of God and also when we reade it in our houses and thinke vpon it diligently meditate in it day and nyght forsaking all humane and worldly affections which mought turne vs from God and holde vs in worldlynesse Therfore Dauid sayd he was happy who not the ritch not Kings or princes or Marchauntes or any other Cittizens of this worlde but he that thynketh continually and meditateth diligently in the doctrine of God Therefore they be called straungers in this worlde wandring and marching toward the celestiall countrey Secondly we must knowe that God aydeth and helpeth oure debylyte and weakenesse in such sorte that not being content to declare vnto vs by his woorde with what loue he loueth vs in his sonne Iesus Christ but would also ioyne to his word certain outward marks or sygnes to the which also he added certayne ceremonies or maner of doings representing by a certayne manner to our eyes and geuing into our handes his sonne Iesus Christ with all his goodnes and vertues of the which we haue before spoken to the ende that our faith being ayded supported by these helpes shoulde bée more and more confyrmed in vs to drawe vs nerer to Iesus Christ Now these marks be called in Gréeke mysteries that is to saye secreetes because that God doth signifie and represent to vs by them thinges whiche be verye secreete in déede because man shoulde neuer doubt in them that is to say Iesus Christ with all his vertues and goodnes vnto eternall life But in latine they be called Sacramentes because of an other manner of vse of them of the which we shall speake hereafter Now there is in the Church of Christe but only two sacraments that is to saye Baptisme and the Lords supper because that after the abolishinge of the Ceremonies of the law and that the sonne of rightousnes is sproong vp God woulde not againe wrap vs in a multitude of figures and shadowes but onelye hath ordayned two Sacramentes and wylled that they should be composed made of most simple things that is of water bread and wine and that they shoulde be celebrated with most symple Ceremonies that is with sprinkling of water in eating of bread drinking of Wine least that man which of
theyr Masse but we doo comprehende vnder this woorde Gospell not onelie all the newe Testament but also all that which hath bene prophecied to come or promised in the old Testament touching Iesus Christe For as we haue saide the Gospell is the onelie meane by the which GOD from the beginning of the worlde hath alwaies saued his electe and therfore began to declare it in the beginning of the worlde to Adam as Moises declareth and afterwarde it was declared and preached manifestlie plainelie by Iesus Christ himselfe in his owne person by his Apostels We call Gospell that happy tidinges which GOD by his onelie grace and mercie hath declared to his Church from the beginning of the worlde that is to saye whosoeuer beleeueth in Iesus Christ shalbe saued 27 Hovv it is to be vnderstande that vve haue spoken of the auctoritie of the vvoorde vvritten and if it be necessarie to translate it into all languages THirdly when wee saye that the Gospell so written and regystred as God hath geuen it vs is the onely ordinary meane with the whiche the spirite of God is serued to saue man by reason whereof this word is called the word of lyfe and of reconciliation Wee doe not rest nor stay vpon syllables neyther vpon paper and ynke neyther vppon a Gospell hanged about ones necke or read spoken or pronounced onelye as these Charmers doe their charmes neyther a Booke finely carued and gylte or worshipped by sensing and other fyne inuentions but exclude all fantasticall inuentions whiche euer haue serued the Deuyll and vnderstande that to bee the Gospell which is well and trulye preached and expounded so that the substaunce thereof bee well vnderstande by the people and to laye it vp in their hartes where it maye bryng foorth the fruite of true repentaunce by fayth as Saynte Paule and Saynte Peter haue expresselye declared Also Iesus Christ dyd not say to his Apostels goe reade the Gospell in an vnknowen toung and woorshyp the booke wherein it is wrytten but hee sayde goe and preache the Gospell to all Creatures But howe shall they beleeue wythout vnderstandyng For fayth commeth by hearyng as sayth Saynte Paule And howe shall they vnderstande that which is soong or reade in an vnknowen toung or not syncerelye and trulye expounded Howe also shall those bee confyrmed in the holye and true doctrine and comforted in all theyr temptations and aduertised to knowe the false doctrine from the pure exposition of the Christian religion but in meditation and readyng of the woorde of God nyghte and daye as sayeth the Prophet Dauid and conferryng together diligentlye the sextes of the holye Scripture And so hath it beene alwayes vsed in the Churche vntyll the Deuyll by the iuste punyshement of God dyd put awaye thys lyghte to brynge in hys darckenes before it was perceyued Sayncte Peter is wytnes wryttyng to all the faythfull when he prayseth them for the dilligence whiche they tooke to Reade and vnderstande the Prophet rightlie For he knewe when the Lorde had sayde to him feede my shéepe was to be vnderstande of the preachinge of the woorde of lyfe As Saint Paule expounded it and practised it Yet notwithstanding wee doo not saye that euerie one ought to be a Doctour and expositour of the holye Scrypture For this office appertayneth to those which bee called and ordayned lawfullye to doo it in the Churche But wee speake of readynge the Scrypture to be confyrmed in that which hath bene expounded and to reiect the false Doctrine of false Pastours and Teachers And we deny that the reading of the holie Scripture and the preachinge of the same for the which the Doctors and Pastours be ordayned in the Church and not to Sacrifice a newe Iesus Christe or to bring in a straunge Language among the common people maketh heretikes But on the contrarie there is none other meane or way in the worlde to driue awaye all heresies And whosoeuer taketh awaye or letteth the readyng of the Scripture taketh awaye incontinent the onelie meanes of consolation and the saluation of the poore people 28. Hovv the holy Ghost is serued vvith the exteriour preachyng of the Gospel to create faith in the hartes of the elect ▪ and to harden the reprobate FOurthly we saye that as this exteryour preaching of the Gospell is a sauour or odour of death to the Rebels whych harden them selues lyke wyse is it the sauour or odour of lyfe to the children of God not that thys force and vertue to saue is in the noyse or sounde of the woorde or that it commeth from the power of him whiche Preacheth but because the holie Ghoste of whose office we speake is serued with this externall Preachinge as with a trunke or conduite which entreth and pearseth vnto the verie depthe of the spirite as sayth the Apostle for to make by his onelie grace and goodnesse the vnderstanding of the Children of God capable and meete to conceyue and vnderstande this highe mysterie of their Saluation by Iesus Christe Moreouer to reforme and renew their iudgementes whereby they maye approue that to bée the sapience and wisedome of GOD whiche our sense and reason estéemeth to bée follie Moreouer to correcte and chaunge their wyll so that with an ardent affection they maye embrace and appropriate to them selues the remedie which is geuen them and shewed foorth in Iesus Christe against dispaire into the which without the same they shoulde fall perforce headlong through the preaching of the law Nowe yee maye see how the holye Ghos by the preaching of the Gospell healeth the wounde whyche the preaching of the lawe hath discouered and layd open Here ye may see how the preaching of the Gospell createth in vs the gift of fayth whiche commeth incontinent and apprehendeth in Iesus Christ al that is necessarye to saluation as hath bene shewed heretofore 26. Another fruite of the preaching of the lavv after the preaching of the gospell beginneth to vvorke NOwe among the benefytes of Iesus Christe dwellyng in vs as it hath beene declared this is not the least to create in vs a pure harte to knowe to wyll and to doo that which is of God that is to say to take pleasure and to studye to serue God in steede where wee were before slaues of synne enemyes of God and coulde not onelye thynke anye good By this meanes the preaching of the lawe beginneth to chaunge the effect in vs after that our disposition is chaunged in suche wyse that in steede where it made vs afrayde it comforteth vs in steede where it shewed vs our condemnation readye prepared it serueth vs nowe for a guyde to shewe vs the good workes into the which wee be prepared to walke in them In steede that it was a yoke vnpleasaunte and importable nowe it is
Christe they worshippe a Iesus Christe which they haue made and forged For concerning his personne although they saye well that be is verie God and verie man yet neuerthelesse when they geue him an inuysible bodye a body which can not bee touched which holdeth or occupyeth no place doo they not spoyle him of his humanitie And when they saye hee maye be in many places at once is it not to bring his body to be infinite and consequently to turne his humanitie into diuinite 3 The papistes doctrine maketh the oblation of Iesus Christe of none effecte ANd concerning his offyce it consysteth in this that he is onelye King and gouernour vniuersally The onely Prophet and declarer of the wyl of his father and the only eternal sacrificator or hie priest y e which priesthood lyeth in two poyntes that is to saye in the oblation whiche hée hath made once in his owne person for to sanctifye the Church for euer in the intercession towarde God his Father the which continueth to this daye and shall do I conclude then that the doctryne of the Pope wypeth away all this Nowe for the begynning of the fyrste point of priesthood if it be so that Christe must bee offered vp by the Priest euerie daye for the quicke and for the deade is not that as muche to saye as that the oblation whiche hée hath made him selfe once for all in his owne personne is not sufficient Moreouer if the death and passion of Iesus Christe bee sufficient to saluation and if he be the true Iesus that is to saye true and onelye sauiour howe then shall that be true which they saye that there is but the faulte or offence pardoned and concerninge the payne that it is onelye chaunged from eternall into temporall in suche sorte that we must paye it in this worlde or in another But if this bée false as it is most false what grounde haue they then to buylde theyr meryte and satisfaction towardes God their Purgatorie and indulgences and such lyke Item if man ought to satisfye and paye of his owne for the payne due for his offences the which can not bée done without the merytes and suffrages of other by reason whereof hée must bée in the fyre of Purgatorye vntyll some other haue payed for him and in his name From whence then commeth the merites of Saintes which the Pope selleth to vs and howe can they dyscharge other whiche cease not to augment theyr owne debte daylye And what notarie hath made or written any such couenaunt or contractes Beholde many of the auncient doctours condemned this opinion as S. Cyprian against Dimetrian in the fyrst Traycte Saynt Therome vppon the syxthe Chapter of the Epistle of Saynte Paule to the Galathes Saynt Chrysostome in the Sermon of Lazarus yea namely Saynt Gregorye in the fowrthe Booke of hys Dialoges nine and thyrtie Chapter leaueth not to be purged in Purgatory the least offence Item if they must yet go to purgatorie wherefore serueth their confeffion and absolution Item if Iesus Christe be the Lambe which only taketh away all the sinnes of the world when did be resigne this office to holy water and an infinite number of such other toyes 4 The Papistes abolyâ—heth the true intercession of Iesus Christ ANd concerning the other poynt of this priesthood of Iesus Christe y â— is to say the intercession towards God his Father although y â— papistes put Iesus Christ alwayes before as y â— principall and without whome they can no thing do as they saye â–ª neuertheles is he not spoyled by them of his honour when they be not contented with him onelye And in stead to go directly to him which â—yddeth vs come to him so louynglye they runne to others yea whiche often tymes bee rather in hell then in Heauen as if there were some creature in Heauen or in earth whiche might beare vs more affection or that were more redyer to heare vs or who might be more acceptable to the Father then the onelye sonne of God It is he only which gaue him selfe to death for vs whiche is with vs continuallye dooth as it were desire vs by his holy word to assure our selues of his loue and to prepare vs to him as to the onelye waye to go ryght to the father But there is yet a worse which is y t they wyll make Iesus Christe subiect to his mother In crying out with a lowde and hie voyce Roga patrem iube natum that is to say pray the Father commauÌ„d thy sonne and iure matris impera that is to saye commaunde as a mother And in briefe there is scant one tytle geuen to Iesus Christ nor prophesy of him which they doo not attrybute to her calling her Quéene of Heauen porter of Paradise theyr lyfe theyr swéetnesse treasourer of grace y e refuge and aduocate of sinners in dishonouring him all that they maye and also making the poore people to vnderstand that they honour her contrary to all the worde of God and to the wrytynges of the most auncient Doctours wytnesse that which Epiphanius wrote against the heretikes which they call Colliridians Saint Chrisostome in the Homelie of the Samaritane S Augustine in the last Chapter of the true Relygion Saynt Ambrose vppon the fyrst Chapter of the Epistle to the Romaines 5 The Papists doth not acknowledge Iesus Christ to be the perfect declarer of the wyll of God neyther the holy Scriptures to bee a suffycient doctrine of saluation COncerning his office of a prophet that is to say declarer of y e wyll of God what man is there of an vpright iudgement whiche they can make beléeue y e Iesus Christ neyther by his owne mouth nor by his apostles dyd not suffycientlye declare all that whiche is requisyte to the Saluation of man For them selues hath wrytten the contrarie And if the Scriptures be suffycient from whence commeth this infynite number of humayne tradycions and commaundementes imposed to the poore consciences as necessarye to saluation not onelye aboue but contrarye to the Scriptures For concernynge the auâ—thorytie of Counselles it hath beene suffycyentlye declared howe farre it extendeth And put the case it were that thynge whiche they doo saye how proue they that the Counsels were led and conducted by the spyrite of God â–ª the whiche be dyrectlye contrarye to the Prophets and Apostles and other counsels before For example the mariage is approued in all degrées of ministers in the church aswell by the expresse Scriptures as we haue shewed as by the fyrst Counsell of Nicene from whence commeth then the forbyddinge of maryage but of the Diuell as wytnesseth Saynte Paule Item the falsehood of the Pope of Rome whiche desyring to haue and vsurpe the iurisdiction ouer Affrica is reuealed and condempned in a Counsell of Carthage Sainte Augustine being present â–ª and was concluded that none should appeale from Affrica to Rome froÌ„ whence then commeth the authority of the