this our confession promise othe subscription so that wee are not mooued for anye worldly respect but are perswaded onely in our consciences through the knowledge loue of Gods true religion imprinted in our hearts by the holy spirite as we shall answere to him in the day when the secrets of all hearts shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church both depend vpon the safetie and good behauiour of the Kings Maiestie as vpon a comfortable instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of iustice among vs. We protest and promise with our hartes vnder the same oth handwritte and paines that we shall defend his person and authoritie with our bodies and liues in the defence of Christes Gospell libertie of our Countrey administration of iustice and punishment of iniquitie against all enymies within this Realme or without as we desire our God to be a strong and mercifull defender to vs in the day of our death comming of our Lord Jesus Christ To whom with the father and the holy spirite be all honour and glory eternally Amen The names of all the subscribers contained in the principall copie written in parchment and kept in the handes of the Ministers The Kings M. charge to al the commissioners and Ministers within this Realme SEing that we our houshold haue subscribed giuen this publike confession of our faith to the good example of our subiects We command charge al Commissioners Ministers to craue the same confessiō of their Parishioners and to proceed against the refusers according to our lawes and order of the Church deliuering their names and lawfull processe to the Ministers of our house with all hast and diligence vnder the paine of xl pounds to be taken from their stipends that we with the aduice of our Councell may take order with such proud contemners of God and our lawes subscribed with our hand At Holirudhouse the xi daye of March 1580. The 14 yeare of our raigne I Thought good to adde for the better confirmation of this confession the iudgement of the ancient and Godlye Fathers concerning the authoritie of the holy scriptures vpon the which only they grounded their faith and religion and by the same onely confuted and condemned all contrarie doctrine and religion in their time as their writings do testifie to vs. And next I laye downe the open and shameles blasphemies of the late Papists spued out and written in contempt of the holy scriptures and praise of mens traditions aboue the word of God the which traditions they reuerence equally with the Scriptures as it shall appeare by their owne wordes The godly Fathers Irenaeus lib. 3. cap. 8. THe Apostles haue put in writing the things that were to be the foundation and piller of our faith Idem Cap. 11. The piller and groundworke of the Church is the Gospell and the spirite of life Origenes lib. 1. cap. 17. in Epist ad Roman Out of the scriptures onely our interpretations should be taken Idem in prim Hieremie Our iudgements and expositions haue no credite without the testimonie of the scriptures Idem Homil. 25. in Matth. For confirmation of all those wordes we speake in our teaching we should first alleadge the iudgement of the Scripture as a confirmation of that thing we declare vnto you Ciprianus de Baptismo Christi Out of the scriptures must come all rule of teaching Basilius epist 8. The scripture is a perfect rule and line and admitteth no addition Idem ibidem Let vs stand to the iudgement of the scripture inspired by God let the sentence of truth be giuen to them whose doctrine is agreeable to the heauenly oracles Cyrillus in Johan lib. 12. All things that our Lord did are not written but the Apostles wrote the things they iudged to bee sufficient for our maners and doctrine Basilius de vera Fide It is pride to reiect any thing the Apostles haue written or to adde any thing to their writings bring in things not written Theophilus epist 9. cap. vlt. They that offer any thing except the doctrine of the Apostles they bring in slanders heresies dissentions Ambrosius We iustly damne all newe things which Christ did not teach because Christ is the waye to the faithfull Idem primo officiorum Thinges that wée finde not in the scripture we may vse as wee please Hieronimus Psal 86. Take heed what they say that were and not that are now for whatsoeuer thing is spoken without the doctrine of the Apostles let it be put away and haue no authoritie Idem in Aggaeum The worde is Gods sworde wherewith all these things are cutte off which without the testimonie and authoritie of the Scriptures men of their owne head do inuent and faine as traditions of the Apostles Chrisostomus opere imperfecto Homil. 49. In no way can the true Church of Christ be knowne but by the scriptures onely Idem in sancto adorando Spiritu If anye thing be obtruded without the Gospell vnder the title of the spirite let vs not beleeue it Idem opere imperfecto Homil. 49. Wee should in no case giue credit to the Church except they speake and do the things that are consonant to the Scriptures Augustinus de vnitate Ecclesiae cap. 2. The Scripture doth shew Christ in the Church Idem in Iohan. tract 96. When the Lord hath not reuealed these thinges which of vs can say these or these things are and if any man will affirme this or that to be how doth he proue it Idem de Pastoribus cap. 14. I enquire at the voice of the Pastour to reade me it out of the Prophet reade it out of the Psalme recite it out of the law recite it out of the Gospel recite it out of the Apostle Ibidem lib. 2. cap. 85. contraliteras Petiliani Whether we are Schismatikes or ye neither I nor thou shall be iudge but let Christ be demaunded that he may shewe his owne Church Tertullianus de praescriptione contra haereticos The Heretickes deny that Christ and the Apostles reuealed all things to all but some thing openly some thing secretly Athanatius orat 2. contra haereticos Doth testifie that the Arrians glorted in reuelations and in the spirite without the word Augustinus de natura gratia 61. I am bound to giue consent onely to the canonicall Scriptures without any excuse Epiphanius lib. 1. Haeresi 38. Affirmeth that Caiani an Heretike saide that they receaued their errours by traditions without the Scriptures Irenaus lib. 3. cap. 2. The Heretikes when they are rebuked by the Scriptures they turne to the accusation of the Scriptures as if they were corrupt or had not authoritie and that they are spoken sundrie waies and that the truth cannot be found by them if we want the traditions 1. Leo Epist 83. ad Palest Ye are armed with the name of the Church and
therwith do fight against the Church Cyprianus de simplicitate Prelatorum The diuell hath found a new deceit that vnder the title of Christian people he may deceiue them that are not warie and heedfull Augustinus de sermone Domini in monte The sheepe should not cast away her skin because wolues and todes sometimes hide them selues vnder it Papists acknowledge here your owne words against the Scriptures agreable to the olde heretikes your fathers THis was the doctrine of the Fathers and Faith of the Church for the space of 500. yeares after the assension of Christ The which doctrine faith did piece by piece decaye as the Romaine Antichrist did growe to his high estimation where through the true handling of the Scriptures was altogither neglected and his traditions placed in their roome so the Pope with his creatures were placed aboue the Scriptures to make Scriptures lawfull or vnlawfull to be the onely Iudge of all interpretations their sentence to be without all errour and so all men bound to it without any contradictions as the histories of the Church do plainly declare but chiefely the bloud of the Saintes of God shed for the defence of this doctrine of the Fathers against their errours Wherfore I desire the diligent Reader to marke these blasphemies following which the slaues of that pestilent seate haue spued out against the scriptures of God the Fathers iudgement and the confession of the primitine Church The second Head concerning the blasphemies of the Papists against the worde of God Cusanus Cardinal Epist 2. ad Bohemos THe scriptures must follow the church and not the church the scriptures Idem Ibidem I say the precepts of Christ are of no strength except the church admitte them for such Hosius Cardinalis de expresso verbo Dei It is vaine labour that is spent vpoÌ„ the scriptures we will rather waite for Gods sentence out of heauen Idem Ibidem What the Church doth teach that is the expresse word of god what is taught against the mind and consent of it is the expresse word of the Deuill Idem Ibidem If a man haue the interpretation of the Church of Rome albeit he seeth not how it agreeth or disagreeth with the text this man hath the very expresse word of God Eckius multis in locis The scripture is the blacke Gospell and diuinitie of Inck. Herwaeus de potestate Papae The Pope is the whole Church in power Uerractus The determination of the church is called the Gospell Piggius de caelesti Hierarchia The Church hath power to giue to some Scriptures a canonicall authoritie which they neither haue of them selues nor yet of their authours Idem Ibidem The scriptures are like a nose of waxe which may be turned in what shape and forme thou please to forme and drawe it Idem Ibidem The Apostles wrote some thinges not that these writings should be superiours to our faith but rather that our faith should be superiour to them NOw let all men iudge what spirite mooued these godlesse writers to blaspheme the Scriptures of God so shamefully But some will say they were priuate men and not the Pope nor his Councell I answere They were gladly heard authorised and well rewarded by the Pope and his corrupted Synagogue And Io. Hus Hiero. de Praga with sundrie others of our brethren cruelly were persecuted with fire and sword for speaking against their blasphemies It is true the late Councell of Trent would appeare to iudge more reuerently of the Scriptures when they hid their venom vnder some faire and generall termes But which of them was offended when they heard the Bishop of Poytiers in his exhortation call the Scriptures a voyde dumbe law c And likewise who accused the prophane Priest of Laterane which in all their presence called the Scriptures dead Luk. c Andradius writing in the defence of that prophane Councell doth plainlye testifie that they in their mindes did throughly agree with these blasphemies but yet durst not speake so plainly against the Scriptures least they should haue prouoked the common people against them And therefore to bleare the eies of the people for a time they ioyne the Scriptures and their vnwritten traditions togither in their Decrees But in the meane time they arme and send out certaine vile slaues and godlesse runnegates to speake and write against the written worde who doe call it a dead Letter obscure vncertaine insufficient the occasion of all heresies written without the commandement of Christ and vnprofitable to the people laboring hereby to bring the consciences of men from the worde of life to their diuellish traditions Let all men therefore that loue the trueth of God flee farre from this deceitfull and diuellish companie which God in his wrath hath raised vp to blind this vnthankeful age and to trie our faith and patience vnto the time of our full victory through Iesus Christ our Lorde To whom with the Father and the holy Spirit be all honour praise and Maiesty for euer and euer So be it FINIS Mat. â— Eccle Gen. Ephe Psal â—17 â— â— 15. 2. 2. Cor. â— Gen. 3 15. 1. 2. 3. Heb. 1â— â— Gen. 3. Gen. 3. Gen. â— 5. 8. Heb. 11. Gen. 3. 1 2 17. Rom. ◠〈…〉 7. 31 Heb. â—â— â— Ephes 46. 〈…〉 Cor. 1. 8. Matt. 28. 〈…〉 〈…〉 b. 5. 〈…〉 h. 15. 26. 〈…〉 b. 2. 4. â—et 3. 15. 〈…〉 17. 3. Cor. 6. 18. Ephes 2. 3 Heb. 11 h. 8. 44. h. 1. 21 Iohn 3. 34. Iam. 4. 12. Pet. 2. 5. Iob. 10. 19. Heb. 1. 1. Rom. 8. 2â— Mat. 1. 2â— Iohn 3. 10. Iohn 1. 1â— Mat. 1. â—en 49. 10. â—â—hn 10. 18. Iohn 18. 38. Rom. 4. 25. Galat. 3. 13. Mat. 27. 46. Act. 2. 24. Heb. 5. 7. â—ct 2. 23. 1. Pet 1. 18 19 Coloss 2. 14 Heb. 10. 14 Rom. 6. 3. 4. Rom. 4. 7. 8 1. Cor. 15. 16 17. â—ohn 14. 2. Mat. 28. 20. â—om 8. 34. 1. Thes 4 15. 26. Ephes 〈…〉 7. 15. â— 2. 2. Tim. l. 5. 17. Ioh. 10 Esai 44. â—â— 25. 1. Cor. 〈…〉 â—or 15. 42. 〈…〉 20. Tit. 2. â—â— â—hes 1. 13 〈…〉 18. 22. â— 1. 18 〈…〉 3. 17. 〈…〉 5. 30. Rom. 1. â— Rom. 8. Rom. 8. Hebr. 12 Act. 20. â— Exod. 23 Mat. 21 Ps 19. 7 â—it 26. 3. â— c. Deut. 4. 3. 8. 1. Cor. â— Ier. 4. Act. 4. 1â— â—â—s 4. 3. 〈…〉 10. 37 8. 3. Rom. 7. Galat. 3 Mat. 1. Cor. 3. 6. Rom. 10. â— c. â—â—m 7. 15. Thes 6. 16. â—â—â—l 50. 1â— l. 22. 9. 61. 11. Iohn 4. â— Iames. 1. Rom. 8 1. Cor. 1. Mat. 7. 7 16. 2. Psal 12 Heb. 1â— 64. 6. 〈…〉 32. 1. Pet Iame 〈…〉 2. 19. Ps 50. 1â— Ephes 6 2. 328. Ioh. 17 〈…〉 2. 13. 〈…〉 19. c 11. 29. 1. Cor 1. Cor. 11 2. Cor. 13 â— 5. â— 6. 3. 4. â— 7. 14. Heb. 10. Mat. 26 â—â— 21. â— 11. 29. 1. Cor. â—1 Mat. 18 1. Cor. 2. Cor. Math. 18. â— Cor. 5. Rom. 12. 8 â— 18. 18. im 2. 2. 2. Tim. â—or 11. 14 Rom. 8. Ephe. 1. 4. Rom. â— 3 Rom. 4. â— 8. c. Rom. 5. â— â—om 12. 9. Rom. â— Rom. ◠〈…〉 es 2. 16. 〈…〉 8. 2. Cor. 1â— â— 25. 34. â—25 41. 1. â— 18. â—11 32. Rom. â— Rom.
if eyther the brethren or other woulde haue further confirmation of this doctrine let thē reade the Institution of M. Iohn Calum and other godly men who haue written aboundantly for the defence of this doctrine according to the scriptures of God I doubt not but good men and such as are perswaded of the trueth will take this mine excuse in the best part and giue thankes to God for my labour taken for their comfort But as for the godles band of Atheistes and Apostates whom God hath ordained to distruction I care not what they shall iudge of this my simple writing paines taken for the instruction of the ignorant I woulde maruell greatly of the successe of our doctrine which is now impugned and pursued by men to the sight of the world of great estimation and iudgement if the same had not come to passe to the Prophets and Apostles in their age whose doctrine and religion was most faisty impugned and cruelly persecuted by the Sonnes of perdition Of this we are forwarned by the Apostles that men after the witnessing of the truth shall depart to their vomit againe and become Traitoures and persecutors of Gods trueth which they professed afore with vs. When we see this fierie tryall and fearefull iudgement in the Church let vs examine our selues be time and call to God for constancie in the trueth and praise his iustice in the blinding of those that in so great a light willingly and maliciously delite in darkenesse and blaspheme the way of righteousenesse Of this sort are sundrie of our nation whose blasphemous writinges come dayly to our handes to the tryall of our faith and constancie to the farther blinding of the reprobate and their greater condemnation in the day of the Lord Iesus Christ To whome with the Father and the holy Spirit be all honor and praise eternally Amen The first part Of the Creation and first estate of Mankinde Question VVHo made man and woman A. The eternall God of his goodnes Q. Whereof made he them A. Of an earthly bodie and an heauenly spirite Q. To whose image made he them A. To his owne image Q What is the image of God A. Perfect vprightnes in bodie and soule Q. To what ende were they made A. To acknowledge and serue their maker Q. How should they haue serued him A. According to his holy will Q. How did they know his will A. By his works word and Sacramentes Q. What libertie had they to obey his will A. They had free will to obey and disobey Q. What profite had they by their obedience A. They were blessed and happie in bodye and soule Q. Was this felicitie giuen to them onely A. No but it was giuen to them and their posteritie Q. With what condition was it giuen A. With condition of their obedience to God Q Why was so small a commaundement giuen A. To shew Gods gentlenes and to try mans obedience Q. What auaileth to know this felicitie lost A. Hereby we know Gods goodnes and our ingratitude Q. But we can not come to this estate againe A. We come to a better estate in Christ Q. What should we learne of this discourse A. That the Church was first planted blessed and made happie through obedience to Gods word 2. Of the fall of Man from God and his second estate Q. VVHat brought them from that blessed estate A. Satan and their owne inconstancie Q. How were they brought to that inconstancy A. Through familiar conference with Sathan against the word Q. What thing did Sathan first secke of them A. Mistrust and contempt of Gods word Q. Wherefore did he begin at their faith A. Because he knewe it was their life Q. How coulde they consent to their owne perditions A. They were deceiued by the craft of Satā Q. What was the craft of Satan here A. He perswaded them that good was euill and euill was good Q. How could they be perswaded hauing the Image of God A. They had the image but not the gift of constancie Q. What things lost they through their fall A. The fauour and image of God with the vse of the creatures Q. What succeeded the losse of the fauour and image of God A. The wrath of God and originall sinne Q. What thing is originall sinne A. The corruption of our whole nature Q. How doth this sinne come to vs A. By naturall propagation from our first parents Q. What are the fruites of this sinne A. All other sinnes which we commit Q. What is the punishment of this sinne A. Death of bodie and soule with all other miseries Q. What other thing did followe vpon this sinne A. A curse vpon the creatures and our banishment from the vse of them Q. But the most wicked vse them obundantly A. That is with testimonie of an euill conscience Q. These paines were ouer great for the eating of the forbidden fruit A. Their sinne was not the eating of the fruit simplie Q. What thing then properly was their sinne A. Infidelitie pride open rebellion to God Q. How can that be proued A. They consented to Satans lies mistrusted Gods word and sought to be equal with God Q. Wherefore are we punished for their sinne A. We are punished for our owne sinne seeing we were all in them standing and falling with them Q. In what estate is all their posteritie A. Under the same bondage of sinne Q. What naturall freedome haue we A. We haue freedome to sinne and offends our God Q. Haue we not power to serue and please God A. None at all til we be called and sanctified Q Haue we lost our mindes and wils A. No but we haue lost a right mind and a right will Q. Naturall men may do many good deedes A. Yet they can not please God without faith Q. Why did God suffer this fall of man A. For the declaration of his mercy and iustice Q. Declare that A. By his mercie the chosen are deliuered and the rest punished by his iustice 3. Of mans restitution againe and his third estate Q. VVHo called our Parents to repentance A. God onely of his infinite mercie Q. What did they when he called them A. They hid and excused them selues Q. But it was foolishnes to flie from God A. Such is the foolishnes of all his posteritie Q. How were they conuerted to God A. By the almightie power of Gods spirite Q. How did the spirite worke their conuersion A. He printed the promise of mercie in their heartes Q. What was their promise of mercie A. Uictorie in the seede of the woman against the Serpent Q. Which is the seede of the woman A. Jesus Christ God and man Q. How was his posteritie conuerted to God A. By the same spirite and promise Q. May we vnderstand and receiue the promise by our selues A. No more then blind and dead men may see and walke Q. What more is required for our
conuersion to God A. He must lighten our mindes and molifie our heartes that we may vnderstand receiue and reteine his promise Q. But Adam did knowe his sinne and Gods voice A. Yet that knowledge brought him not to repentance Q. What was the cause of that A. For the feeling of mercie was not yet giuen to him Q What then is knowledge calling accusation and conuicting A. A way to desperation if mercie be not apprehended Q. What if mercie be offered and apprehended A. Then these things are the beginning of our repentance Q. How did Adam and his posteritie receaue the promise A. Onely through their owne liuely Faith in Christ Q. What thing was their Faith A. A sure confidence in Gods mercie thorow Christ to come Q. Who wrought this faith in them aboue nature A. Gods spirite through the preaching of the promise Q. What is this promise called in the scripture A. The Gospell or glad tidings of saluation Q. Then the Gospell was preached in Paradise A. No doubt and also the lawe Q. What neede was there of them both A. By the law they were accused and humbled and through the Gospell comforted and deliuered Q. What thing then was the Lawe and the Gospell A. Instruments of Gods spirite to the saluation of man Q. Wherein stood their saluation A. In remission of their sinnes and reparation of Gods image Q. What followed vpon the repairing of that image A. Continuall battell both within and without Q. From whence doth this battell proceede A. From the two contrarie images in mankinde Q. What are these images A. The image of God and the image of the Serpent Q. What shall be the ende of this battel A. Uictorie to the seede of the woman and destruction to the seede of the Serpent in mankind Q. Was all Adams posteritie deliuered and reformed A. No but they onely who beleeued the promise Q To what end were these deliuered A. To acknowledge and serue their God Q. Wherein stood their seruice chiefely A. In the exercise of faith and repentance Q. What rule gaue he them for this purpose A. His most holy word and Scriptures Q. What things were conteined in the worde giuen to them A. The law the gospel and the sacramentes Q. What did the lawe to them A. It shewed their sinne and the right ways to knowe and serue God Q. What did the Gospell A. It offered to them mercie in Christ Q. What did the Sacraments to them A. They did helpe their faith in the promises of God Q. Was this order kept in the old Testament A. No doubt as Moses the Prophets bears witnesse Q. What should wee gather of this discourse A. That the Church was euer grounded vpon the word of God Q. What followeth vpon the corruption of the word A. The corruption of the true Religion and Church at all times Q. Was the faith and religion of the Fathers different from our faith A. Not in substance but in certaine circumstances Q. What is the substance A. The couenant in Iesus Christ Q. Why then call we it the olde Testament A. In respect of the obscure shadows and figures ioyned with the doctrine and religion Q. What profite came to the Fathers at all times through faith A. By this way onely they were blessed and happie Q. Wherein did the vnhappines of men stand A. In the misknowledge of the true God Q. Are we in the same estate A. No doubt as our maister doth testifie Q. When knowe we God aright A. When we giue him his due honour Q. What are the chiefe points of his due honor A. Faith obedience praier and thankes with their fruits 4 The first part of Gods honour Q. VVHy is faith put in the first place A. because it is y e mother of all y e rest Q. What doth faith worke in vs A. It moueth vs to put our whole confidence in God Q. How may we be moued to do this A. By y e knowledge of his power goodnes Q. But we are vnworthy and guiltie A. Therefore we apprehend his promise in Christ Q. Which are the principal heads of his promise A. They are contained in our beliefe called the Creede of the Apostles Q. Rehearse the beliefe or crede of the Apostles A. I Beleeue in God the Father almighty maker of heauen and earth ANd in Iesus Christ his only sonne our Lord who was conceaued by the holy ghost borne of the virgin Marie suffered vnder Pontius Pilate was crusified dead buried and descended into hell He rose againe the third day frō death He ascended into heauē sitteth at the right hand of God the Father almighty From thence he shall come to iudge the quick the dead I Beleeue in the holy Ghost THe holy Church vniuersall the cōmunion of Saints the forgiuenes of sinnes the rising againe of the bodies the life euerlasting Q. Why is it called the Creede of the Apostles A. Because it agreeth with their doctrine time Q. Into how many partes is it deuided A. Into foure principall partes Q. What are we taught in the first part A. The right knowledge of God the father Q. What are we taught in the second part A. The right knowledge of God the Sonne Q. What are we taught in the third part A. The right knowledge of god y ◠holy spirit Q. What are we taught in the fourth part A. The right knowledge of the Church and giftes giuen to it Q. How many Gods be there A. Only one eternal god maker of al things Q. Why then name we God thrise here A. Because there are three distinct persones in the Godhead Q. Wherfore is the Father put in the first place A. Because he is the fountaine of al things Q. Why is the Sonne put in the second Place A. Because he is the eternall wisedome of the Father begotten before al beginnings Q. Why is the spirite put in the third place A. Because he is the power proceeding frō the Father and the Sonne Q. Why is the Church put in the fourth place A. Because it is the good worke of these three persons The first part of our beliefe Q. VVHy is it said particulerly I beleeue A. Because euerie one should liue by his owne faith Q. Should euery one knowe what he beleeueth A. Otherwise he hath not true faith Q. Are we bound to confesse our faith openly A. Yes no doubt when time and place doth require Q. Is it inough to beleeue that there is a God A. No but we must know who is the true God Q. Is it inough to know who is the true God A. No but we must know also what he will be to vs. Q. How may we know that A. By his promise and workes done for our comfort Q. What doth he promise to vs A. To be our louing father and sauiour Q. What craueth this promise of vs A. A full trust and confidence in