teache howe ministers but inwardly he moueth the hartes of his electe to Faithe by the holie ghoste And therefore wee ought to referre all the glorie of this benefite to God But of this matter we haue spoken in the firste chapiter of this declaracion Verely God hath vsed frō the what kynde of preachers god hath alwayes sent beginning of the world the beste men of all albeit many of them were simple in worldlye wisedome and philosopie yet passing other in the knowlege of true diuinitie as the Patriarkes Patriarches with whome God talked ofte times by his Angels For the Patriarkes were Prophettes or Teachers in their tyme whō God would haue liue twoo or three mennes liues to th ende that they might be as it wer fathers lightes of the worlde Moises and the Prophettes followed them who were most famous throughout al the worlde What neede I to rehearse that after them our heauēly father sent his only begotten sonne a most perfect teacher of the worlde In whom was hid that diuine wisedom which he deriued vnto vs by the preaching of his most holy plain and of all other most perfecte doctrine For he chose to hym Disciples whom he made Apostles who goyng out into all the quarters of the world assembled euery where congregaciōs by the preachyng of the Gospell then in all Churches thei ordeined by gods commaundemente pastours and teachers by whose successours he hath to this daie instructed and gouerned his Churche As therefore God sent to his people in the olde tyme Patriarkes Moises and the Prophetes so to those to whom he hath geuen his newe Testamente he hath sent his onely begotten sonne with Apostles and Doctors of the Churche Furthermore the ministers of the newe Testament be called The names of ministers i. Cor. xii Ephe. iiii by sundrie names For thei are called Apostles Prophetes Euāgelistes Bisshops Elders Pastours and doctours The Apostles remained in no one certaine place but gathered sundrie Apostles Churches throughout the worlde whiche when thei had now dooen thei were no longer to be called Apostles but eche man became a Pastour in his owne churche The prophetes in time Prophetes paste foreseyng thynges to come were called Seers who were expounders of the scriptures also as some be euen now adaies Euangelistes were writers Euāgelistes of the historie of the Gospell and preachers also of the glad tidynges of Christe his Gospell As Paule bidde Timothe doe the worke of an Euangeliste Bisshops are superintendendentes Byshopps and watchemen of the church whiche geue to it sustenaūce and prouide for all necessaries Elders are aūcientes and as it were Senators and Elders fathers of the Churche gouernyng it with wholsome counsaile Pastours Pastours doe bothe keepe the Shepefolde of the Lord and prouide for thynges necessarie Doctors dooe teache and preache the true faith and vnfained godlines Doctors Wée maie therefore now call the ministers of the Churche Bishops Elders Pastours and Doctors Afterwarde in processe of tyme the Popishe orders ministers of the Churche had many other names For some wer made Patriarkes som Archbishops some Suffragans also Metropolitans Archedeacons Deacons Subdeacons Bēnettes and Collettes Crorcistes Singers Dorekepers and I wotte not what as Cardinalles Prouestes and Priers Fathers minores maiores But we passe for none of those orders neither what ones thei wer nor what now thei be The doctrine of the Apostles concernyng ministers is sufficient for vs. In like maner seing that we knowe assuredlie that Monkes and their orders Monkes were ordained neither of Christ nor his Apostles We teache that thei nothyng profite naye that thei dooe muche harme to the Churche For although in tyme paste when thei were solitarie and gatte their liuyng with their handes and were a burthen to none but in all places obeied the ministers of Churches as laye menne did thei were to be tollerated yet now what thei are all the worlde espieth perceiueth Thei adioyne to their orders I knowe not what vowes and lead a life cleane contrary to their voues So that the verie beste of theim maie be nombred emong those of whō thapostle spake ij Thes iij. We heare that there are some whiche walke emong you inordinatly and worke not at al but are busie bodies Such therefore in our Churches we neither haue neither by our doctrine ought to suffer in Christe his Churche But no manne ought to vsurpe the honour of the ministerie of the church Ministers should be called chosen to that office that is to saie by briberie or crafte or by his owne arbitriment to take vpō hym their offices Let them bée called and chosen by the lawfull election of the Churche that is to witte let them be chosen with aduisement by the cōgregacion or by those whiche are appoincted to that office in the Churche and that orderly without trouble sedicion or contencion But let not euery man without regard be chosen but onely méete menne of sufficient godlie Howe should be chosen to the ministerie learnyng of godlie vtteraunce and wisedome ioigned with simplicitie To be short suche as are famous for their modestie and honest life accordyng to the Cannon of the Apostle made by the Apostle i. Tim. iij. and Ti. j. And let suche as are chosen be made of the Elders with publike praier and laiyng on of handes Here we condemne all those who of their owne accorde thruste themselues into the ministerie not beynge chosen sent or ordained We cōdēne all vnmete ministers not vninete ministers indued with giftes necessarie for a shepherd that should fede his flocke Howbeit we acknowledge that the harmlesse simplicitie of some shepherdes in the olde churche did some tymes more profite the Churche then the greate exquisite and fine or delicate but a little to proude learning of some others Wherfore we reiecte not now adaies the good simplicitie of certaine so that thei bee not altogether vnskilfull of God and his worde Christe his Apostles called all those that beleued in Christe Priestes but not in respecte of Priestes the ministerie but because through Christe all the faithfull beyng made Kynges and Priestes maie offer spirituall sacrifices to God There is then a greate diuersitie betwene Priesthod A difference betwen preist hode and ministerie and the ministerie For Priesthode is common to all Christians as euē now wee declared the ministerie is not so Neither haue wée cleane taken awaie the ministerie of the Churche when we cast the Popish Priestehode out of Christe his Chuche Truelie in the newe Testamente of Christe there is no lenger any suche priesthod as was in the olde Testament whiche had an outwarde annointyng holie garmentes and verie many Ceremonies that were figures of Christe and no maruell sithens that Christ fulfillyng thē all at his comyng abolished them He therefore alone remaineth a prieste foreuer from whom least we withdrawe any thyng that is proper to hym wee call no
Purgatory then arise the whiche yet was not generally receyued in the Church as the writings of Augustine doo manifestly declare Wherefore to returns to the matter whom of so great a multitude shall we especially choose for iudges if we will heare that Apostata of whome I haue spoken we muste chouse them that liued about the time of Theodosias the great And surely I graunt that there was at that time very learned Bishoppes but yet dare I affirme this thinge the whiche I doo protest that I doo not speake for the reproche of any that scarcely any of them cā be named which doth not bothe dissent from him The Doctors dissēt one from another selfe from others in many thinges and those of no small importance And if peraduenture that Apostata that I did speake of shall denie it then let me be counted a lier onles I doo plainely proue it But here I knowe what exception he will make at the leaste by these wryters saith he it shal appeare what was the forme outwarde face of the Catholike Churche As though VVhat neede vve seeke for formalitie this were the chiefe pointe of our controuersie not rather of the doctrine it selfe or as though at all times al rites Ceremonies are to be receiued without exception whiche the Apostolike Church it selfe hath vsed either as profitable or necessarie for their times and as though they were not playne Buylde thy house before thou paynte it fooles which when the foundations of the houses were al fallē downe would be so carefull for building vp the roofe And what néede many woordes I suppose that many of you most excellent noble Lordes haue in your remembrance how when we did treate of this matter at Poissy where we had rather a triflynge skirmishe alteration then a serious and earnest disputation we did thus cōclude in fewe woordes that the waie and meane to finish the troubles and controuersies whiche some froward Newtrals and halfefaced mē Agree of the doctrine then talke of the comely Ceremonies to name them no worse doo so importunately craue was first of al that we should dispute and agrée by the woorde of God of the doctrine it selfe and of Faith the whiche beyng once established then should we agrée much more easely about the Ceremonial matters of the whiche we would reiect some as vaine and foolishe some as superstitious either by them selues or by circūstances some as altogether wicked and some finally we would willingly admit whiche coulde be proued either profitable or necessarie What then doo these men require any more assuredly most noble Prince they séeke this one thinge that they may bringe into hatred Many that seeme qualifiers of these controuersies seeke to spoyle the flocke still vvithout checke the faithfull Ministers of God as men seditious ambitious and louers of changes suche as woulde haue all thinges new that they thēselues may still spoyle and destroy the poore flocke of Christe without controlment For they are like those without doubte of whome the Lorde speaketh that they neither will enter into the Kingdome of Heauen thē selues nor suffer others to enter in Thei are the most perilous men vndoubtedly that are suffered VVho are the moste perilous enemies to liue this day vnder the Sūne more daungerous by muche then the open enemies of the Gospell and therefore ought you principally that are the patrones and defenders of the Churches of God by the most Christian Kinges decrée to auoyde such men and beware of them who partely for their bellies sake partly for lucre partly for enuie and malice partely for fauour of them whom they flatter lie in waite to trap you But I sée that I haue bene somwhat longe in confutinge this opiniō therefore I doo returne to the matter For what shall we say or doo to those which imagine that the publike errour Publike errour cā not be the rule of Religiō muste be folowed for the rule of Religion whiche set the bare names of fathers and custome against all reasons and proufes whiche finally doo sticke onely to that one Churche whiche no The Papists calling one church Vniuersall ioygne together cōtraries lesse foolishly then falsely they call the Catholike Romish Churche that is to say an Vniuersall particular Church surely I doo thinke that we muste let them alone least we shoulde séeme to labour to cure madnesse with reason But now if none of these that we haue God is the Iudge spoken of may sitte as Iudges in this cause but rather muste be iudged of others in what courte then shall this great controuersie be pleaded Verely before the iudgemēt seate of God onely Then will they say let him be called VVhere shall vvee finde him downe from his Heauenly palace Nay why doo they not draw him foorth of these their Chancels and holy corners forsooth because we stande in no néede of a dumbe God that can doo nothinge but kéepe silence suche one as their crusted God is in the wafer cake but of that good God that speaketh clearely and plainely vnto vs. And I praye you where shall we finde him no Not in the Boxe But in the Scriptures where doubtles saue in the writinges of those mē of God who as Peter witnesseth haue bene stirred vp by the holy Ghost to speake vnto vs of those I saye vpon whose doctrine as vpon the foundation the Apostle crieth that the Churche is builded euen vppon the bookes of the Apostles the Prophetes whiche are conteined vnder the name of the Olde and new Testament But say they the doubt standeth of the interpretation Obiection of this woorde whiche we say must be sought at the Church But first of all we must agrée whiche is the Ansvveare Churche for the Synagoge of Satan also doth abuse that fayre and beutiful name of the Churche And howe canst thou iudge this same thinge but by the kinde of the doctrine And how canst The worde is iudge of the Church thou put a difference betwixt the true doctrine and the false but by the holy Scriptures As for that succession wherein some sette all their succour it hath ceased lōge ago to haue any force or valure seyng this is most certaine that the most ignorant and wicked mē haue bene the successours for many yeares vnto the good and learned Bishops Successiō of doctrine not of persons requisite and that there doth appeare no steppe or token of any lawfull vocatiō in the Churches now for a longe ceason Furthermore we doo require a succession of doctrine not of the persons euen of the Propheticall and Apostolicall doctrine so that of necessitie we must runne againe to the bookes of the Prophetes the Apostles for the proofe of the true succession As for the name of Traditions the The bare visar of Traditions serueth not whiche some also that feare nothinge more then the triall of the Scripture doo holde
Apocrypha Apocrypha of other Ecclesiasticall bicause they woulde haue them Read in the Churche but yet not to be alleaged as sufficient authoritie to confirme our faith as Augustine in his booke Deciuitate Dei 18. ca. 38. declareth that in the bookes of Kinges mention is made of names and bookes of certaine Prophetes but he addeth that thei are not recited in the Canon and that those bookes which we haue are sufficient to instruct vs in all poinctes of godlines ¶ Of expoundinge the holy Scriptures of the Doctors Councels and Traditions Cap. 2 THe Apostle Peter saide that the 2. Pet. 1. The true interpretation of the Scripture holy Scriptures are not of any priuate interpretation Wherefore we doo not allow al kinde of interpretations neither doo we acknowledge that sence of that Romaine Church as thei cal it which simply God wote the defendors of the Churche of Rome would compell euery man to receaue but we accept that interpretation onely as true whiche is gathered out of the Scriptures themselues that is of the proprietie of that tounge in the whiche they were writen and examined according to the circumstance and so expounded as they may agrée with many other like and vnlike places not swaruinge from the rule of Faith and charitie but may moste auaunce Gods glorie and mans saluacion Therfore we dispise not the holy Fathers expositiōs Greke or Latine neither doo we The holy fathers expositions reiect their disputations or treatises of holy thinges as longe as they agree with the Scriptures Howbeit we disalow after a modest sorte their iudgementes when they are espied to write thinges not agreyng or cōtrary to the Scriptures Neither thinke we that we doo them any iniurie in so doynge seinge they all with one consent are of this minde that they woulde not haue their writinges to be of equall authoritie with the Canonicall Scriptures but wille vs so farfoorth to allowe thē as they consente with the Scriptures biddinge vs to receaue those thinges which agrée with Gods woorde leaue that whiche swarueth from the same In like maner ought we to esteme the decrées or Canōs of Councels Wherfore Councels we iudge it of small force in controuersies of Religion or matters of faithe to be vrged with the bare sentēces of the Fathers or with Decrées of Councels much lesse with receaued customes or with cōtinuance of time For we admitte none other iudge in VVho is our Iudge in matters of Faith matters of faithe then God himselfe pronouncinge in his holy Scripture what is true what false what to be folowed what to be auoided So that we are satisfied with the iudgements onely of spirituall men whiche iudgemēts are taken out of the woorde of God Ieremie and other Prophetes did vtterly condemne the Councels of the Priestes holden againste the lawe of God earnestly admonishing vs not to heare those Fathers who walking in their owne inuentions haue gone astray from the path of Gods lawe We refuse also Mennes Traditiōs Mennes Traditiōs which notwithstandinge their glorious titles as though thei came of God his Apostels deliuered to the Church by expresse woorde of mouth and as it were by the handes of Apostolike men geuen to Bishoppes their successours yet being conferred with the Scripture doth dissent from them which argueth that they were neuer made by the Apostles scolers For as the Apostles taught not cōtrarie doctrine one to the other so their scolers published not repugnant doctrine to the Apostles nay it were rather impious to affirme that the Apostles in their life time by woorde of mouthe did appoint thinges contrary to their owne writinges Paule plainely affirmeth that he taught one kinde of doctrine in all Churches And 1. Cor. 4. againe he saieth We write none other thinges vnto you then that you reade 2. Cor. 1. or know In an other place he witnesseth that he and his Disciples that is 2. Cor. 12. to witte they that folowe his Apostolike steps doo walke all in one waye and doo all thinges together with one spirite The Iewes had in time paste traditiōs of the Elders but they were confuted by Christe sayinge that the Mat. 15. Marc. 7. kepinge of them was an hinderance to Gods lawe and that God was woorshipped in vaine by them ¶ Of God of his Vnitie and of the Trinitie Cap. 3. WE beleue and teach that there There is but one God is one God in essence or nature subsistinge by himselfe sufficient in all pointes of himselfe inuisible without a body infinite eternall maker of all thinges both visible vnuisible the soueraigne good euer liuinge geuinge life and preseruinge all thinges omnipotente of perfecte wisedome gentle mercifull iuste and true but we detest their Heresies that would haue more Gods then one For it is plainely written the Lorde thy God is one I am the Lorde thy God thou shalte haue none other Gods before Deut. 6. Exod. 20. me I am the Lorde and there is none other ther is no God besides me Am not I the Lord and there is none Esay 45. other but I alone a iuste and sauinge God there is none but I I am Iehouath Iehouah a merciful and gracious Exod. 34. God of longe sufferinge aboundinge in goodnes and truthe We beleue notwithstandinge and teache that the same God of infinite The Trinitie power beynge one God indiuisible is distinguished inseparably and vnconfusely into the Father the sonne and the holy Ghost so that the father begat the sonne from the beginnyng the sonne was begotten by vnspeakeable generation the holy Ghost procedeth from them both and that from the beginning and is to be adored with them bothe so that they be not thrée Gods but thrée persons consubstantiall co-eternall and coequall distincte touching their Substance the one goinge before the other in order but yet without any maner of inequalitie for by nature or essence thei be so vnited that they be one God and haue one diuine essence common to the Father the Sonne and the holy Ghost For the Scriptures hath taught vs a manifest distinction of persons by the woordes whiche emonge all other thinges the Angel spake to the blessed Virgin The holy Ghost shal come vppon thée the Luc. 1. power of the most high shall ouer shadow thée that holy thinge whiche shal be borne of thée shal be called the Sonne of God In the baptisme also of Christ a voice was heard frō heauē speakinge of him This is my beloued Sonne Mat. ◠The holy Ghoste appéered in the likenesse Ioh. 1. of a Dooue when the Lord himself bidde his Disciples Baptise he cōmaunded them to Baptise in the name of the Father the Sonne and the holy Mat. 28. Ghost Also in another place of the Gospell he saide My father shal sende you Ioh. 14. the holy Ghost in my name Againe he affirmeth the same sayinge When the comforter shall
quike destroyed synnes and yet he calleth theim the holie churches of Christ Yea some tyme it cometh to passe that God by his iuste iudgement ▪ suffreth the truth of his woorde the catholike faithe and true worshippyng of hym to be darkened and plucked a sunder as it were so that it semeth vtterly to bee destroyed yea and no Churche at all to remaine As wee reade that it came to passe in Elias daies and other times yet notwithstādyng God hath in this worlde and in these darknes those his true worshippers yea and no smalle nomber of thē aboue seuen thousande For the Apostle auoucheth that the foundaciō of God remaineth sure and ii Reg. xix Apoc. vii hath this seale The Lorde knoweth who are his c. Wherefore the Churche maie also The churche may be called vnuisible be called inuisible not that mē be inuisible of whom the churche is gathered but because it beyng hidde from our yies and onely knowen to God man ofte tymes is not able to Iudge All be not of the churche that be in the churche where it is Moreouer not all that are nombred in the Churche are sainctes and the liuely or true members of the Churche For there are many Hippocrites whiche to the outwarde shewe heareth the worde of God and openlie receiueth the Sacramentes and seme also to call vpon GOD in Christe his name onely to confesse Christe to bee their onelie rightuousnesse to serue God to doe the workes of charitie and to suffer or a tyme their miseries paciently but inwardly thei are destitute of the lighte of the spirite of faithe of purenes of mynde and of continuaūce to the ende so that at lengthe thei are disclosed what thei bée Ihō the Apostle saieth Thei wante out frō vs but thei i. Ioh. ii were not of vs for if thei had been of vs thei would haue cōtinued with vs. And yet while thei faigne holines albeit thei be not of the churche yet thei Apte similitudes are compted to bée in the Churche As traitours in a Common wealthe are nombred emong citezeins before thei be discouered and as Daruell Kockle and Chaffe is founde among wheate and as boūches or swellings is foūde in a sounde bodie whereas in dée de diseases and deformities are truly saied to belong to the bodie thei are rather maladies and deformities of the body then true members thereof Wherefore the Churche of God is well compared Math. xiij to a nette wherein is drawen al kinde of fishe and so a fielde wherein is founde bothe Kockle and Wheate Here muste wee take deede that wee iudge not to sone that wee goe not about we must not rashly iudge to shutte out to caste awaie or to cutte of those whō God will not haue caste out or suche as without losse to the Churche we can not separate Also we must watch leste while the godlie slepe the wicked preuaile so muche that thei dooe some hurte to the church Moreouer wée diligentlie teache men to marke wherein chieflie the truthe and vnitie of the Churche dooeth consiste leaste by our rashenesse we raise The vnitie of churches stoudeth not in outwarde rytes and maintaine some Schisme in the churche It consisteth not in Ceremonies and outward rites but rather in truthe vnitie of the catholike faithe Whiche catholike faith is not taught vs in mannes Lawe but in the diuine scriptures a brief somme whereof the Apostles Crede is We haue redd that emong the olde fathers there was diuersitie of rites but so free for men to vse or not to vse that no man thought the vnitie of the churche to be broken Ceremonies indifferent to be vsed or not to be vsed by not obseruyng theim We affirme therefore that the true concorde of the churche standeth in doctrine in the vniforme preachyng of Christe his Gopell in kepyng of those rites whiche the Lorde euidently deliuered and cōmaunded wherin the vnitie of the church consisteth Phi. iii. Here chiefly we alledge the sentence of the Apostle Let as many as bee perfecte bee thus mynded and if ye bee otherwise mynded God shall reucale euē the same vnto you neuerthelesse in that whervnto we are come lette vs procede by one rule that wes maie mynde one thyng ¶ Of the ministers of the Churche of the making of them and their offices Chap. 18. GOd to assemble together to ordaine to gouerne or God vseth ministers to the instructing of his churche preserue his Churche hath alwaies and dooeth to this daie euer will so long as the churche shall cōtinue on the yearth vse the seruice of ministers The first beginning then and appointing of ministers and their function is of greate antiquitie beyng God his owne ordinaunce not The original cause of the ministrie any newe doctrine inuented by mannes braine God doubtles could by his own power without any meane ioine himself his churche whiche cōsisteth of menne together But he had rather deale with men by the seruice of men Wherfore ministers ought to be estemed The ministerie ought not to be cōtēned not as ministers onely but as Gods ministers for because by theim God worketh mens saluaciō Wherfore we warne men to take hede that thei dooe not in suche sorte attribute those thynges to the secrete woorkyng of the holie Ghoste whiche belonge to our conuersion and instruction that thereby the ministerie of the Churche bee abased For it is meete that wee should alwaies bée mindfull of the Apostles woordes How shall thei beleue Rom. x. in hym of whom thei haue not heard And howe shall thei heare without a Preacher Then faithe is by the hearing and hearyng by the 〈…〉 of GOD. Neither should 〈◊〉 forgette 〈◊〉 his saiyng in the Gospell Verely verely I saie vnto you he that receiueth whōsoeuer Ihon. xiii I shal sende receiueth me and he that receiueth me receiueth hym that sente me Wee ought also to remember Iohn vi what the man of Macedonie apperyng in a vision to Paule beyng in Asia counsailed hym to do saiyng Take thy iourney into Macedonie i. Cor. i. come helpe vs. For in an other place the saied Apostle writeth Wee together To muche ought not to be attributed to ministers are God his laborers ye are gods housbandrie and Gods buildyng Againe on the other side We must beware that wée attribute not to muche to ministers or to the ministerie remembryng the Lordes woordes No i. Cor. iii. manne cometh to me except my father drawe hym And the Apostles saiyng Who is Paule then and who is Apollo but the ministers by whom ye beleued And as the Lord gaue to euery man I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thyng neither he that watereth but GOD that geueth the increase Let vs therefore beleue that God doeth teache vs in his worde outwardlie by his ministers Howe God doth
seates of the scorners the whiche we are commaunded to flie that we may be blessed Moreouer if Doctors and Councels may be called as vvitnesses so that vve do iudge by the vvorde there be any doubte of the interpretation of the woorde writen I doo not refuse thē to be witnesses as I haue said but I suppose that first of all we muste diligently discerne the true Churche from the Synagoge of Satan the Fathers that are not suspected in Faithe nor cōdemned from such as either are mē manifestly without knowledge or Heretikes or otherwise suspected and the lawfull and vndoubted faithfull Councels from the Synodes and conuenticles assembled against Christes truthe finally the true bookes must be warely Iudged from the forged and counterfaite These thinges beinge determined God is only iudge by his vvorde then doo I saye that all these are to be hearde not as iudges for God is only the iudge by his written woorde but as witnesses cited and sworne and that certainely after the same maner as witnesses are heard by skilfull Iudges in publike controuersies euen so verely that they shew the causes reasons of their testimonies causes I say not borowed any where els but foorthe of the same woorde of the interpretation wherof the questiō is moued For Augustine renouncinge humaine reason saith very wel by the holy Scriptures we walke much more safely the which Augustine beinge shadowed with borowed speaches when we wil search them either that cōmeth foorth whiche is without controuersie or if it haue any doubte it may be determined by the same Scripture by the gatheringe and finding of testimonies witnesses of euery side Thus saith he and that very wel For if we must onely haue our wisdome by the onely writen woorde then may not the interpretation of this woorde be fetched any other where For as the same Augustine saith so hath the holy spirite tempered ordered the Scriptures the that thyng which is spoken in some place somethinge darkly in some other place is declared more plainly Finally what other man shal we folow VVho rather to be folovved then Christ and the Apostles Heretikes ouercome by the Scriptures then Christ him self and his Apostles and Christe did confute Satan abusinge the Scriptures by no other meanes but by the same Scriptures The Apostles confirme their doctrine by the writings of the Prophets And the Iewes of Beraea are praysed that whē they had hearde the doctrine taught by Paule they cōpared it with the writinges of the Prophetes to trie whether those thinges were so or no. Certainely the Councels of Nice did with none other weapon cut the throte of Arrius nor that of Cōstantinople Macedonius nor the Ephesine Nestorius nor the Chalcedonian Eutiches nor Augustine Pelagius Donatus wherfore they that counte the Scripture so doubtfull and darke that it standeth néede to haue light brought thereunto some other wayes are woorthie of all good men to be spitted vpō as blasphemers and vtterly to be abhorred Yet doo I not disprayse the writings Doctors allovved of God of the Doctors and their interpretations seinge that he that hath ordeined pastors and doctors to the edificatiō of the bodie hath Authorised them bothe by woorde and by writinges to interpretate the same but I declare howe farre we must sticke vnto them euen so farre as they doo bringe nothinge of their owne no not at that time when as the controuersie is of the sence and interpretatiō of any place of Scripture but that they by the Scriptures doo interpretate the Scriptures accordinge to the proportion of Faithe the whiche who so dothe whether he be newe or olde a Priuate person or Publike officer in the Churche whether he come alone or with many whether he be an olde man or a yong man let hym bee heard For though order Order is necessary but not so that we binde Gods grace to persone place but measure all by the rule of gods word must nedes be kepte in the Churche of God yet are no men so farre deceiued as thei that dooe binde the grace of the holie ghost to certaine places and persones For who murdered the Prophetes Who crucified Christe Thei vndoubtedlie that should haue been the chief pillers of true religion Therfore doeth not the Prophete sende the people of God to those godlesse Priestes but to the Lawe and the Prophettes Neither assuredlie hath the condicion of the Churche a long while béen any otherwaies whiles the corner stone hath been reproued by the verie chiefe builders and Antichrist hath sitten in the temple and place of God hym self What shall we now conclude Verelie that by the woorde of God all controuersies muste bee ended and that it is necessarie that the false and forged The worde of God ende of all controuersies woorde bee iudged from the true like as also the true churche from the false and adulterous and the Synodes and coūcelles gouerned by the holie ghost from those wherein Sathan was presidente Finallie the truthe from lyes and errours by Gods holie woorde For we muste beleue that in thynges concernyng our saluaciō we haue no The want of the word the original of all errours where els the truthe reueiled The whiche thynges beyng true if followeth that that thyng is moste certain whiche I said in the beginning moste noble Prince to bee the originalle whence all these euils did flowe wherwith in our fathers daies the churche was almoste oppressed and therefore that this onelie is the waie and mean to raise it vp again if by the pure word of God these controuersies maie bee decided For so will it come to passe that of the moste parte of those thynges there shal bee no question at all aboute the whiche yet at this daie verie many partly by ignoraunce partly through malice and frowardnesse dooe moste stubbernely contende and striue And those thynges whiche shall seme to be staied by the testimonies of scriptures if thei be iudged not by custome which when it departeth from the woorde hath no aucthoritie at all in matters of religion neither by the bare aucthoritie of certaine menne bee thei newe or olde but by the comparison of the places together all the interpretaciōs beyng examined by the proporcion and rule of faithe then finallie no thyng shal bee founde so harde that shall not easily be vnderstand nothing so darke that shall not be made cleare nothyng so doubtfull that shall not bee made plaine and euidente But who shall binde men to this order who shall directe this action and who finallie shall treate these thynges by common aucthoritie It is not our purpose to prosecute these matters at this presente although whiles I often and many times dooe thinke of this matter some thynges dooe come into my mynde of the whiche it maie be that I shal haue occasion to speake at some other time Now lette vs treate that wee haue in hande Seyng then all these controuersies must be
iuste what is euill and vniuste Therefore wée confesse that it is a good and a holie lawe Rom. 2. The lawe of nature and that this lawe was bothe written with the finger of God in the hartes of men and is called the lawe of nature and also that it was grauen with the finger of God in the twoo Tables of The twoo Tables of Moyses Three kinde of lawes Moises and at large expounded in his bookes we deuide it for plaines sake into three partes Whereof the first is the Morall lawe whiche is conteined in the tenne commaundementes The seconde is the Ceremoniall Lawe which intreateth of Ceremonies and Exod. 20. Deute v. worshippyng of God The third is the Iudiciall Lawe whiche consisteth in Ciuill matters Wee beleue that in this Lawe of God the will of God and all necessary God his law is perfect preceptes for our whole life is fullie taught for otherwise God would not forbid to adde any thing to his lawe or to take ought therfro Neither would Deut. 4. 12. he haue had commaūded to walke vprightly in this law declinyng neither to the right nor left hande We teache also that this Lawe is not geuen to man to the ende he should be iustified why the lawe was gyuen by the keepyng and obseruyng it but rather that by the knowledge of the lawe he might acknowledge his infirmitie sinne and condēnacion and dispaire of any helpe by his owne strēgth might be conuerted to Christ through faithe For the Apostle saieth plainlie The lawe causeth wrath And Gal. iij. Ro. iii. iiii By the law cometh knowledge of our synnes For if there had been a lawe giuen whiche could haue giuen life surely rightuousnes should a been by the lawe but the scripture concludeth all vnder synne that the promes thorowe faithe in Iesus Christe should be giuen to theim that beleue wherefore the lawe was a schole master to bring vs to Christe that wée made bee made rightuous by faith Neither could nor yet any flesh is able to satisfie the law Fleshe cannot fulfill the lawe of God and to fulfill it for the weakenes that is in our fleshe and still remaineth in vs euen to our laste gaspe Againe the Apostle saieth that whiche Roma v. the law could not bicause it was weakened by the fleshe that God performed by sendyng his owne soonne in the forme of fleshe subiecte to synne Therefore Christe is the perfection of Roma x. the Lawe and hath fulfilled it for vs who as he did beare the cursse of the lawe while he was made accursed for our sakes so he maketh vs by faithe Gala. v. partakers of his fulfillyng the Lawe his rightuousnes and obediēce beyng accepted as though it were ours In this respect therefore the lawe of God In what respect the law of God is abolished is abolished in that it dooeth no more condemne vs nor cause wrathe to fall vpon vs For we are vnder grace not vnder the lawe Moreouer Christ hath fulfilled all the figures of the Lawe wherefore the shadowe ceassed when the bodie came for that now in Christ wee haue the truthe and all fulnesse Notwithstandyng we dooe not therefore disdain or dispise the lawe for we remember the woordes of the Lorde saiyng I came not to breake the lawe Math. v. and the Prophettes but to fulfill thē We knowe that in the law is shewed sundrie kindes of vertues and vices we are not ignoraunt that if the lawe be expounded by the Gospell it is profitable to the churche and therefore we affirme that the reading therof ought not to bée banished out of the churche For although Moises face was couered with a Vele yet the Apostle affirmeth that Vele to be taken awaie and abolished by Christe Wee condemne all that the olde and newe heretikes Heresies haue taught against the lawe of God ¶ Of the Gospell of Iesus Christe of his promises Of the spirite and of the letter Chapit 13. THe Gospell doubtlesse is cōtrarie to the Lawe for the lawe causeth wrathe declareth the curse but the Gospell preacheth grace blessyng Ihō i. Ihon. i. saieth the lawe was giuen by Moises Our forefathers had promises of the gospell but grace and truthe sprang by Iesus Christ Yet notwithstāding it is moste certain that thei who were before the lawe and vnder the lawe wer not altogether destitute of the Gospell For thei had maruelous large promises of the Gospell as these The séede of the Gene. iii. Gene. xxii Gene. xlix Deut. xviii Actes iii. woman shal breake the serpentes hed and in thy féede shall all nacions bee blessed The scepter shall not be taken awaie from Iudah vntill Silo come The Lorde shall raise vp a Prophette from the middest of his brethren And surely wee acknowledge that Two kindes of prounses our forefathers had two kindes of promises reueled to them as wée haue to vs Some were of yearthly matters as are the promises of the land of Canaan of victories and suche as are to this daie made to vs concernyng our daiely bread Some other were then and now also be of heauenly and eternall thynges that is to witte of gods grace of remission of synnes and life euerlasting by faithe in Iesus Christ Our forfathers had in like maner not onely outward and yearthly but also Spirituall and Celestiall promises in Christe For of saluacion speaketh Peter i. Peter i. The Prophetes haue inquired and searched who prophesied of the grace that should come vnto vs. c. Of this also the Apostle Paule writeth Ro. i. The Gospell of GOD was promised before by gods Prophetes in the holie scriptures Hereby then it is euidente that the old fathers were not quite destitute of all the Gospell But although thei had the Gospell What the gospell properly is after this sorte in the writynges of the Prophetes wherby thei obtained saluacion in Christ by faithe yet the gospell is properly called that glad and happie message by the whiche first by Ihon Baptiste then by Iesus Christe hymself our Lorde afterwarde by his Apostles and their successours it was preached to the worlde that GOD had nowe performed that whiche he promised from the beginnyng of the worlde in sendyng or rather giuyng to vs his onely soonne and in hym attonement with the father forgiuenes of synne all fulnesse and life euerlastyng Therefore the Gospell is truely called that historie whiche is written of the fower Euangelistes declaryng how these thinges were doen and fulfilled of Christe and what he taughte and did And that thei whiche beleue in him haue all aboundaunce of grace The preachyng and writing of the Apostles wherein thei shewe vnto vs how the sonne of God is giuen to vs of his father and in hym all life and saluacion is in like maner truely said to be the doctrine of the Gospell So that euē to this daie if it be sincerely preached it loseth not so worthie
and are no more called onely water bread and wine but also regeneracion or the wasshyng of renouacion also the bodie and bloude of the Lorde or sacramentes of the bodie and bloude of Christ Not that the signes are chaunged into the thynges signified and that thei cease to be that whiche thei are by their owne nature for then thei should not be Sacramētes nor signes but onely the thynges signified but therfore the signes beare the names of the thinges because thei are misticall tokens of holie thynges and the signes and thynges signified are ioigned together sacramentallie I saie thei are ioigned or vnited by a misticall significacion by the will and counsaille of hym who ordained Sacramētes For water bread and wine are not common but holie signes and be that instituted water of Baptisme did not institute it to the intent that the faithfull should bée wasshed with the water of Baptisme onely And he that commaūded in his supper to eate bread and drinke wine ment not that the faithful should take the bread and wine onely without a misterie as thei eate breade at home in their houses but also that they shoulde spiritually bee partakers of the thynges signified and be in déede by faithe wasshed from their synnes and fedde in Christ through faithe Therfore we allowe not those who attribute the sanctifiyng of the Sacramentes Heresies to I knowe not what Caracters and to the recityng or to the vertue of woordes promised of the consecrater or of him that hath an intent to consecrate or els to accidentall thynges which are deliuered to vs neither by woorde nor by example of Christe nor his Apostles Nether dooe wée allowe their doctrine who speake of the Sacramentes as though thei wer cōmō signes not signifiyng som weightie matter or not of greate vertue or efficacie Neither allow we those who so muche regard the inuisible thynges ment by the Sacrament that thei despise the visible thynges in the Sacramentes beleuyng that it is superfluous for them to receiue the signes because thei imagine that thei enioie alreadie the thinges ment by thē Such heretikes the Messalians are named to bee Neither doe we allowe their doctrine who teache that grace and the thynges signified are so tied to the signes and encluded in them that whosoeuer receiueth the signes outwardlie bee partakers also what maner of man soeuer he bee of the inwarde grace and spirituall thinges signified by the Sacramentes Notwithstandyng as wée dooe not ponder the worthinesse of the Sacramentes The Sacrament is not the worse for the vitiousnes of the receauer by the worthinesse or vnworthinesse of the ministers so we compte theim not better or worse for the vertue or vice of the receiuers For we acknowledge that the worthinesse of the Sacramentes doe depende of faithe and of the mere goodnes of God For as the woorde of God remaineth the true worde of God wherein not onely the bare wordes are rehersed while it is preached but all thinges signified by the wordes are offered of God Albeeit wicked and Infidelles heare the wordes and vnderstande them but yet enioye not the thynges ment thereby because thei receiue theim not with a true faithe Euen so the Sacramentes consistyng in the worde the signes and thynges signified remaine true perfect Sacramentes not onely signifiyng holie thynges but also God offeryng them the thynges signified althoughe vnbeleuers receiue not the thynges offered This cometh to passe not through the defaulte of the geuer or of God the offerer but of men receiuyng without faithe and vnworthely Whose incredulitie maketh not Roma iii. the faith of God of none effect or force Furthermore seyng that in the beginnyng where it was declared what sacramentes were wée brieflie shewed to what ende thei were instituted wée neede not tediouslie to reporte that whiche wee haue ones saied It followeth therefore that wee seuerallie treate of the Sacramentes of the new Testamente ¶ Of holie Baptisme Chapi 20. BAptisme was firste inuented Christ ordained baptisme and sanctified of GOD Ihon beeyng the firste that baptised Christe with water in the riuer of Iordane Afterward this office was committed to the Apostles who Baptised also with water The Lorde in plaine woordes commaunded them to preache the Gospell Math. 28. Actes ii and to Baptise In the name of the father and of the sonne and of the holy ghost Peter also answered in the Actes to the Iewes demaundyng of him Act. ii what thei should doe Let euery one of you bée baptised in the name of Iesus Christe for the remission of your synnes and ye shall receiue the gift of the holie ghoste Wherefore Baptisme is called of many the firste signe of gods people because by it his electe begin to retaine to the liuyng Lorde There is but one Baptisme in the Churche of God wherewith it is sufficient once to be Christened For Baptisme once One baptisme receiued doeth indure all our life lōg beyng a perpetuall sealyng of our adoptiō For to be Baptised in the name of Christ is to be written to be entred what it is to be baptised and receiued into the couenaunte and familie yea and into the inheritaunce of God his children yea euen now to be named by the name of God that is to be called the child of God to be purged also from the dregges of our synnes and to haue frely sundrie graces of God to leade a newe and innocente life Baptisme dooeth kéepe in memorie and renewe God his benefites bestowed on mankinde For wee all are borne in the filthines of sinne and are the children of wrathe but God who is riche in mercie dooeth clense vs from oure sinnes frelie by the bloud of his soonne in whom he maketh vs by adopcion his soonnes knitteth vs to him with an holie couenaunte enricheth vs with sundrie giftes that wee maie be able to liue a newe life Al these benefites are sealed with Baptisme for inwardlie our soules and myndes are regenerate purified and made newe of GOD by the holie ghoste but outwardlie wee receiue the seale of his large giftes in water by the whiche those greate benefites are represented and as it were laied before our yies to beholde Therefore wée are Baptised that is we are wasshed and sprinckeled with visible water For as water maketh cleane our filthe doeth refresh we are baptised with water and coole our fainte and burnyng bodies so the grace of God doeth purge our soules from stinkyng synne after an inuisible sorte or spiritually God also separateth vs by the Sacraments of Baptisme from all other religions and from all other people and dooeth consecrate vs a peculier people to him and as his owne proper gooddes whē therefore we are Christened wée confesse what we are bonde to doe by baptisme our faithe and are bound to God to obeye hym to mortifie our fleshe and to leade a newe life and are inrolled in the holie roule of Christe his souldiers to fight
But to vse fewe woordes thei are stuffed with many absurdities wherfore thei bee well omitted and other thynges more profitable for all Gods Churche put in their places ¶ Of holie daies faslyng and choise or difference of meates Chapiter 24. ALbeit Religion is tied to no tyme yet cannot it be planted or exercised without conueniente Times apointed to come to churche diuidyng and appoinctyng of tyme. Euery Churche therefore hath chosen a certaine time for publike prayer for preaching the Gospell and celebratyng the Sacramētes Eche mā may not breake this order of the churche at his pleasure And excepte there bee graunted competente leasure for this exercise by outwarde dooyng to declare our Religion surely men will be withdrawen from it by their owne priuate businesse Wherefore we se in aunciente Churches that there were not onely certaine houres in the weke appoincted for the godlie congregaciō but that the Sabboth daie was made holie to assemble to praie and to hear God his woorde whiche euen now also veric wel is obserued in our Churches for the better seruyng of GOD and increase of brotherlie loue But wée allowe not Iewishe obseruacions Iewishe obseruations of dayes of daies and suche like supersticions For wée beleue not one daie to bée holier then an other Neither thinke wée that our reste is allowed of God for it self sake But we kepe the lordes daie called Sūdaie not the Saboth or Saterdaie The Lordes daye therein vsyng frée libertie Moreouer if Chuches as thei maie by Christian libertie kéepe religiouslie Feastes dates of christ may be kept the remembraunce of Christe his birthe Circumcision Passion Resurrection Ascention into heauē and sending his holie ghost vnto his disciples we well allowe it but holie daies dedicated Holy dayes for sainctes to be disalowed to men or sainctes wée discommēde And certes holie daies partaine to the firste table of the lawe and belong onely to God to beshort the feast daies instituted for sainctes which we haue abrogated confirme many foolishe vnprofitable thynges not to bee suffred Howbeit we cōfesse that frute fully the memorie of sainctes maie in A memory of sainctes due place and tyme bee recited to the people in godlie sermons and the holy examples of theim maie bee proposed as paternes to be followed of all men The more sharpelie the Churche of Christe reprehendeth glotonie dronkēnesse Publike and Priuate faste is requisite lasciuiousnes and all intemperauncie the more earnestlie it commēdeth christian fastyng For fastyng what fasting is is nothyng els but an abstinence and temperaunce of the godlie with chastenyng of our fleshe as presente necessitie requireth wherby we humble our selues before God and withdraw from the fleshe her nourishementes that it maie easelier and wittynglier obeye the spirite Wherefore thei faste Counterfet fasters not who haue no regard of these thinges but thincke thei faste if but once a daie thei fil their bealy and for a certaine prescript tyme abstaine from certaine meates thinckyng for this workes sake thei please God and doe a good deede Fastyng is the aide and helpe to all godlie menne to praie the feruentlier and to liue the vertuouslier That fast pleased not God as we Note maie reade in the Bookes of the Prophetes wherein the Iewes fasted frō meate and not from their wickednes There is a Publike a Priuate fast Our forefathers kepte in tyme paste The cause of publike fastes Publike fastes in lamentable tymes and when the Churche was afflicted Thei abstained altogether from meat vntill euenyng spendyng the tyme in the meane season in holie praier and worshippyng of GOD and in repentyng for their synnes This did little differ from mournyng Often menciō is made hereof in the Prophetes specially in the seconde of Ioell Suche a faste ought to be kept euē in these our daies the Church beeyng in so greate daunger Priuate fastes are obserued of eche man as euery man feeleth the The cause of priuate faste vertue of God his spirite to bee plucked frō him For so long he abstaineth from the nourishemente of the fleshe as he perceiueth God his spirite to bee withdrawen from hym All fastes oughte to come of a free The ende of fastinge willyng and a true humbled spirite not to gette praise or fauoure of men muche lesse to merite rightuousnesse thereby But lette euery manne faste to this ende to tame the pride of the fleshe to serue God more earnestlie Lenten faste maie bee proued by old testimonies but by none of the Apostles Lent fast not to be allowed writynges Therefore it oughte not nor maie be enioyned to the faithfull to keepe It is moste certaine that in tymes paste there were diuers kindes The time of fastynge and customes of fastyng Wherevpō Ireneus an auncient writer saith Some thinke that the faste muste bee Ireneus kept one daie onely some others many daies and others fourtie daies which varietie began not now in our tyme but longe before our daies by their meanes as I iudge who obseruyng not simplie that which was at the first taught theim vsed other maner of fastynges either through negligence or ignoraunce Socrates also the historigrapher Socrates saieth Because there is no aūciēte writyng foūde of this matter I suppose that the Apostle lefte it free to euery mannes mynde to dooe that whiche is good not by feare and necessitie Now as touchyng choise of meates Choise of meates is a doctrine of deuyls In fastyng we thinke that all is to be with holden frō the fleshe whiche maketh it more vnrewlie and wherein it taketh more delighte or whereby it is nourished or pampered whether it bee fishe fleshe pleasaunt fruites in sauor and tast daintie disshes or fine wines Otherwise wee knowe that all God Heb. ii his creatures are made for thuse and seruice of manne Al that GOD hath made are good without choise moderatly to be vsed with the feare of the Lorde For the Apostle affirmeth all thynges to bée cleane to them that bee Tit. i. cleane And again whatsoeuer is sold in the Shambles eate ye and aske no i. Cor. x. question for conscience sake The self same Apostle nameth their doctrine whiche commaunde to abstaine from meates the doctrine of Deuilles For i. Tim. iiii GOD made meate to bée eaten with thankes geuyng of the faithefull and them whiche knowe the truth bicause whatsoeuer God made is good and nothyng is to bee refused if it bee taken with thankes giuyng c. He also writing to the Collo reproueth those who Collos ii by ouer muche abstinence will purchace to thēselues an estimaciō of holines We therfore altogether disalowe the Tatians Encratites and to be short Heretikes Eustacius his scholers against whom was assēbled the Gangrens counsaite ¶ Of Cathechisyng or instructyng youth in the articles of their faithe of comforting or visiting the sicke Chap. 25. THe Lorde charged his people of
Epistles chiefly to Timothe i. Tim. iiii and Titus But with the saied To forbid mariage is a doctrine of deuils Apostle we compt it a doctrine of Deuils to forbidde or openly to dispraise mariage or to restrain it by some croked or couerte meanes as though it were not holy or cleane Wee deteste Heresies vnchaste single life the secrete or open and manifeste lustes and fornicacion committed by hypocrites faining chastitie when thei are moste lasciuious of all others God will iudge them all We disalowe not riches and riche Ritches men if thei be godlie and vse their riches well but wee mislike the secte of the Apostolicans who would haue all thynges common ¶ Of Magistrates EVery chief Magistrate is ordained of God hym self for Magistrates be ordained of God the peace and tranquilitie of mankynde and to beare the chiefeste rule and degree of honour in the worlde If he bee an enemie to the Churche he maie hinder and trouble it muche But if he be a friende and so a member of the churche he is the profitableste and moste excellente parte thereof whiche maie greatly profitte and beste helpe the Churche His chiefeste office is to prouide for The duetie of a Magistrate and kepe the publike peace and quietnesse Whiche thing he shall neuer do with better successe then when he feareth God in deede and zelously setteth for the his religion imitating the steppes of moste godlie Kynges and Princes that gouerned the Lordes people and aduaunseth the Preachyng of the truthe and sincere faithe rooteth out lies and vntruthes all Supersticion with all impietie and Idolatrie and defendeth God his churche We teach that a godlie Magistrate ought chiefly to care for the furtheraunce of Religion Lette hym therefore with all his might maintaine the worde of God and prouide that no doctrine contrary to it bée taught Let hym also rule the people cōmitted by God to his charge with good lawes agreyng with gods worde and thereby kepe them in good order in doyng their duetie and in obedience Lette hym exercise hym self in iudgyng causes iustly not respectyng persones refusing bribes defendyng widowes fatherlesse children and other afflicted punishyng yea and rootyng out vniuste deceiptfull and cruell persones For he hath not Roma xiii the swearde of God for naught Letts hym therefore drawe his swearde against euill doers sowers of dissencion theues murtherers oppressours blasphemours forswearers of theim selues and againste all those whom God hath commaunded hym to punishe and put to death Lette hym chasten Heretikes also and correcte vncorrigible heretikes whiche be heretikes in deede which cease not to blaspheme the maiestie of God to trouble and destroye his Churche If it bee necessarie to defende warre the sauegarde of his people by warre lette hym goe to warre in the name of Lorde so that firste ▪ he seeke peace by all meanes he maie and can defende his subiectes none otherwise then by battaile While the Magistrate dooeth this of faithe he with the self same workes as good in déede serueth God and is blessed of hym Wee condemne the Anabaptistes who as Heresies thei deny that any Christian cā beare the office of a Magistrate so thei defende that no manne can lawfully be putte to death by a Magistrate or that a Magistrate oughte to wage battaile with any or that thei should require othes of menne and sweare them on a Booke c. For as God will that the sauegard of his people be wrought by his Magistrate Subiectes duetie whom he hath geuen to the worlde to bee as a father euen so all subiectes are charged to acknowledge this benefit of God in the magistrate It is their duetie therefore to honour and reuerence hym as God his minister to loue hym to praie for hym as for their father to obeie all his lawful and iuste commaundementes to bee shorte to paie hym Tribute with all suche like duetie faithefully and willynglie If the conseruacion of the publike wealthe and Iustice so require and the Magistrate bee forced necessarilie to warre let his subiectes be reddie to hassarde their liues and to shed their bloude gladlie valiauntlie and cherfullie in Gods name to saue their Countrie and their chief gouernour For he that resisteth his rewler doeth purchase God his greuous wrathe againste hymself We condemne therfore all despisers of Magistrates Rebelles Dispisers of Magistrats Traitours enemies to the common wealth sedicious knaues to bee shorte all that refuse either openlie or craftely and couertly to do their boūden duetie and allegeaunce to their gouernour We praie God our moste mercifull and heauēlie father to blesse the princes of his people and vs also with all his people through Iesus Christe our onely Lorde and sauior to whom bee praise glorie and thankes worlde without ende So be it A confession Of Faith made by common agreement of suche Frenchemen as desire to liue accordinge to the puritie of the Gospel of our Lorde IESVS CHRIST The Frenchmen that desire to liue accordyng to the puritie of the Gospell of our Lord Iesus Christ to the King WE haue great cause most mightie Prince to geue God thankes that hauing not hitherto had accesse to youre Maiestie whereby we mighte declare what rigour of persecutions we haue suffered and dayly do suffer for desiring to liue according to the puritie of the Gospell and quietnesse of our consciences he hath no vouchsaued to graunt vs this fauour that your grace is willinge to vnderstande of our cause as appeareth by the last proclamation gyuen at Amboise the moneth of Marche the yeare 1559. when it pleased your Maiestie to cause the publicatiō of the same Whiche boldeneth vs at this present to open mouth whiche before by the violence and iniustice of certaine your officers was closed and stopped vp rather of malice to vs ward than good affection or seruice to you ward And to the ende your Maiestie maye be plainelye and fullye informed of the whole cause we most humbly beseche you to read and vnderstand this our Confession of Fayth whiche wee here present vnto you hopinge it to be sufficient defence for vs against all such blames and slaunders as we haue hitherto wrongfully ben charged withall by suche as haue daily sought to condemne vs before our cause were knowen or heard Wherin we proteste there is nothinge repugnant to the worde of God or contrary to that subiection which we owe to your Maiestie For these articles of Faithe set forth at large in our confession tend all to this ende that seeyng God hath sufficiently declared his wille by his Prophettes and Apostles yea by the monthe of his derely beloued soonne our sauiour Iesus Christe wee ought so to honour and reuerence this holie woorde of God that we adde nothyng thereto of our owne but wholie conforme our selues to the rewle prescribed vnto vs therein And for that the Romishe Churche leauyng the vse and custome of the primitiue Church
vppon them inuentions inuented by man The greater heape of ceremonies there be in the church the more is withdrawen not onely from Christian libertie but also from Christe and faythe in hym while the cōmon people looke for that in ceremonies whiche they shoulde seke in the onely sonne of God Iesus Christ by faith A fewe rites therfore A fewe Rites suffice which are sincere and plaine swerue not from God his woorde doe suffice the godly And if in Churches there bée founde Diuersitie of Ceremonies proue not dissent in Churches vnlike ceremonies let no man gather thereby that the Churches agree not Socrates saieth it were impossible to write the Ceremonies that bee in all cities and countries No religion obserueth Socrates one kinde of Rites although thei imbrace one doctrine touchynge them For thei that be all of one faith dissent emong them selues about Ceremonies Thus much Socrates And we also at this daie obseruyng in our Churches not all one kinde of Rites True consent is in doctrine and faithe in ministering the Lordes supper and in many other thynges doe notwithstandyng agree in doctrine and faithe Neither is the vnitie and societie of Churches for that cause broken a sunder Surely churches haue alwaies vsed their libertie and dooen what seemed Libertie aboute Ceremonies beste to theim in suche Ceremonies as thynges indifferent as we also doe now a daies But we aduertise all menne to take Indifferente thynges hede that thei compte not those thynges as indifferente whiche bée not indifferent whiche bée not indifferent in what is indifferent deede as some compte the Masse and Images in Churches That is indifferente saieth Ierome to Augustine whiche is neither good nor euil so that we are neither iuste nor vniuste whether wée doe it or no. Therefore when indifferent thyngs are vrged for confession of our faithe thei bée no lenger indifferent as Paule declareth that it How̄e longe they remaine indifferent i. Co. viii x is lawfull to eate fleshe if one put vs not in mynde that it is offered to Idols for then it shal bee made vnlawful because he that eateth suche meat now by his eatyng seemeth to allow Idolatrie ¶ Of Churche gooddes Chapit .. 28. CHriste his Churche is indued with riches by the bountifulnes of Princes and the liberalitie of the faithefull who gaue their gooddes to the Churche For it is ofte in néede and therfore it hath had from the beginnyng some treasure to serue for necessary vses The true vse of Churche goods in tyme passe was The true vse of the church gooddes and now is to maintaine with theim learnyng in schooles and holie assemblies with al furniture rites and buildyng to maintaine also teachers scholars and ministers with other necessaries chiefly to helpe feede and succour the poore But let suche bee chosen as feare God wise and skilfull in gouernyng of families whiche may well bestowe the churches gooddes If the treasure of the Churche thorowe Abuse of churche gooddes the iniquitie of the time or some mennes rashenesse folie ignoraunce or coueteousnesse be put to any abuse let godly and wise men tourne theim againe to a good and holy vse For we muste not wincke at any abuse especially if it be mixed which sacrilege Wée teache therefore that corrupte scholes and Colleges should bee reformed in doctrine in worshippyng of God and in maners and that there should bee established religiously with good conscience and wisedome a good order for the helpyng and releuing of the poore ¶ Of sole life of mariage and gouernyng our familie Chapi 29. LEt them whiche haue from Single life heauen the gift of single life so that in harte and mynde wholie thei be pure and continent and not greatly burne in fleshly The gifte of Chastitie luste let suche I saie serue the lorde in that vocacion so longe as thei shall perceiue them selues indued with that gift of God not extollyng them selues aboue others but seruyng the Lorde continually with simplicitie and humilitie These men doubtles are more meete to enter into Gods ministerie then thei that are withdrawē by their priuate businesse of their familie But if this gifte bee taken from them and thei feele a continuall burnyng in thēselues Mariage lette them remember the Apostles wordes It is better to mary then to burne For mariage beyng the remedy for Mariage is continencie incontinencie yea continence it self was ordained of the Lorde God hymself who abundantlie blessed it and Math. xix would that man and wife should not bee separated one from the other but liue together in perfecte loue and concorde Whervpon we knowe that the Apostle saieth Mariage is honourable Hebr. xiii i. Cor. xvii emōg all and the bedde vndefiled but whoremongers and adulterers God will Iudge And againe If a Virgine Marrie she synneth not We condēne Polygamie therefore the hauyng of many wifes or housbandes at one tyme a liue and theim also who disalowe the seconde Seconde Mariages mariages the mariage of widdowers or widdowes deniyng that one maye twise bee married Wee teache that How Mariage should be made marriage must be made after a lawfull sorte in the feare of the Lorde and not againste those whiche forbidde thē to bee coupled in Matrimonie that are within certaine degrees of kindered least inceste be committed Lette them The parentes consente is requisite in mariage be contracted with consent of their parentes or of suche as are in steede of their parentes and to that ende chiefly for the whiche the Lorde hath appoincted mariage Lette the bondes of Matrimonie bee kepte with holinesse with vnfained faithe and fidelitie towardes the yoke fellowe with godlines with loue and Chastitie bothe of bodie and mynde Let them auoide all brawlyng dissencion lustes and adultrie Lette there bee appoincted in the Churche lawfull Courtes for the hearyng Courts kept for matters of matrimonie of suche matters godlie Iudges to maintaine Mariages and contractes to punishe all vnclennes and impudencie and to discide controuersies of Matrimonie Parentes also should bryng vp their children in the feare of the Lorde and make prouision for thē remembryng the Apostles saiyng He that prouideth not for his owne he denieth Care for our familie Bringing vp of children 1. Timo. v. the faithe and is worse then an Infidell But chiefly let thē be taught some honest science whereby thei may be able to finde them selues Let them bee plucked from Idlenes and a sure truste in God ingraffed in them least thei to muche distrusting be to to carelesse or els be giuen to filthie couetuousnes and so come to naught Also it is moste certaine that those deedes whiche bee dooen of Parentes with true faithe according to the duetie of Matrimonie and gouernement of their familie are before God holie and good woorkes pleasyng hym as wel as Praiers Fastyng and Almose deedes dooe For so the Apostle hath taught in his