not written but halfe or a part what assuraunce had there bene in their doctrine And as S. Augustine speaking of the Traditions whiche they call Apostolikes If Iesus Christ had kept backe any thing from vs who coulde saye it is this or that Or if any should say it how could he proue it we conclude then that it is open and manifest blasphemye against the auctoritie of Iesus Christ the onely espouse Lord maister and head of the Churche against the Prophetes and Apostles against the worde of God and all the Auncient and faythfull Doctours Briefe it is to reuerse and ouerturne the foundation of the Churche to estéeme and thinke that it were lawfull to men whatsoeuer they were to put to or take from that doctrine contayned in the holie scripture But here ye maye sée what hath caused oftentimes y â— faithfull to assemble and come together First to maintaine the pure syncere doctrine contained in the holy scripture against the heretikes which would corrupt it Also to render and geue an open testimonye of the healthfull doctrine of saluation preached and written by the Apostles Farre was it from them to assemble or congregate to adde to it any thing in condemning it as vnperfect Brieflye they dyd not assemble to stablishe and confirme the scriptures the which be grounded and stablished vpon the eternall trueth of God and shal continue for euer but for to confirme them selues by the scriptures against Satan and his adherentes So then we beléeue the holy church not as the foundation of the Scriptures but grounded vpon the doctrine of y â— scriptures which be pure and the onelye trueth so that for this cause the Church is called by S. Paul and with good right the pyller and stay of the trueth And consequeÌ„tly we estéeme that assembly for a false church which swarueth from this fouÌ„dation and for a whoorishe Churche that which heareth the voyce of a straunger not being content with y â— voyce of her spouse Secondlie the faythfull be gathered together for to appoynt and set orders in the church aâ— it is to be séen in the Actes of the auncient counsel For of necessitie al things must be done in the Church of God by good order as S. Paule sayde But this may not be but when necessities do happen But of this let vs mark well the poyntes which folow 18 The fyrst poynt to consider the case well when or at what tyme they should set vp politike lawes in the Church FIrst there ought to be put great difference betwene the doctrine of saluation and those things which they establish onely for to kéepe the ciuill order required in the church For the doctrine vnder the which also we doo comprehende the Sacraments do teach the conscience dependeth not vpon man who is bounde to mayntaine it vnder paine of damnation without chauÌ„ging putting to or dyminishing any thing in no manner of wise as we haue declared heretofore but the canonicall ordinaunces concerning the manner of doing is all exterior and outwardlye according to the cyrcumstances of places tymes and persons by reason whereof they can neyther be perpetuall nor vniuersall without exception For such order and fashion maye be holden in one place which can nor maye in no wyse bee vsed in another place Such thing also is good in one place or in one time which shoulde be vnprofitable or domageable in another And for this cause there is often tymes contrariety among y e Canons as it was néedefull to haue respect to those which were expedient For as much then as such ordinaunces be mutable and made by man it followeth that they concerne not the conscience but in cases of slaunder and dysorder which shoulde bee a let or stoppe of the purpose for the whiche they were set vp that is to saye the edification and quietnes of the Church as for example It was agreed vpon in Ierusalem by the Counsell where the Apostles were that the onelye grace of God iustifieth vs by faith against those which woulde ioyne the Ceremonies of the lawe with the Sacrifices of Iesus Christe And moreouer fornication is forbidden Beholde a doctrine which was not newly set vp by the authoritie of the Counsell but with good ryght approued by this assemble For as much as it is the true doctrine reuealed to the worlde from the begynning and confyrmed by all the preachynges and writinges of the Prophetes Finally it is ordained that the Gentiles shoulde abstayne from eating the Sacrifices of Idolles from bloud and beastes that bée suffocate or strangled I saye that this is an ordynaunce dystiucte from the other going before the whiche partayneth not to the conscience nor to saluation simplye but onelye to the exterior and outwarde lyfe for to attayne an ende more excellent and perfecte that is to saye that the doctrine of saluation myght take place among the Iewes For if it had béene otherwyse the Apostles had béene contrary to them selues For in the begynning they agréede and stayed vpon this that grace onely iustifieth by fayth without the woorkes of the lawe and also they had béene contrarye to the doctrine of Iesus Christ which wytnesseth and sayth that which entreth into the mouth defileth not the man and Saint Paule which was in this Counsel should be contrary to him selfe For shortly after he wrote that the kingdome of God was not in meate nor drinke and that one mighte eate of al things without making any difficultie for conscience sake Such prohibitions be diueâ—lishe doctrines except they be vsed at lybertie to the edification of their neyghbours For auoyding slaunder let those then which wyll not vnderstande this dyfference declare to vs wherefore they haue abolished the Apostolycall ordinaunce or whether they haue greater power theÌ„ the Apostles or else whether they wyll geue place to the trueth of God and studye with vs to sée that whiche maye serue to the glorie of God in stéede to serue their owne auarice and ambition in abusing falsely the title and authority of the Church 19 The seconde poynt which is to be considered in the ecclesiasticall ordinaunces THE seconde poynt for asmuch as such ordinaunces and statutes be made to encrease the doctrine of y e Gospell let them be established and set vp in such wyse that not onelie there be no abuse or kinde of superstition but also y e man which of his nature is prompt ready to turne the best thinges in the world into abuse should not so easely abuse them And this must néeds be grauÌ„ted that for lacke of takinge good héede in the begynning to this poynt hath bene the verie meanes to serue Satans turne for to abolyshe and destroye the true seruice of God in his Churche so that if néede were we coulde she we before â—he eyes of all men from tyme to time and point to point from what originall beginning Idolatry
whiche bée the parâ—es therof Foli 109 34 What is y e office of y â— elders in y e church fo 110. 35 How y e eclâ—sâ—astical electioÌ„s ought to be fo 11â— 36 Of the qualities conditions of those which they ought to elect folio 112 37 The order maner to geue the voices fo 11â— 38 Of confyrmation and consecration of the persons elect Eodem 39 Of mariage of fasting and of the difference of dayes and meates Eodem 40 Of the second part of the ecclesyasticall iurisdiction concerning correction foli 116 41 What excommunication is and what the right vse therof is fol. 118 42 Of the ciuile and Christian magistrate and to what ende his office tendeth fol. 120 43 how far they are bouÌ„d to obey y e magi fo 121 ¶ The .vi. poynct intreating of the last iudgemeÌ„t containeth only this .i. article 1 What it is that we do beléeue and hope of the last Iudgement folio 122 ¶ The vii point discoursing a briefe coparison betwene the doctrine of the papistes and this of the Catholick church containeth these 15. articles â— The papists worshippe a false God which is neither righteous nor mercifull Foli 124 â— If y â— doctrine of y â— papists be true if followeth that Iesus Christ is not very man foli 125 â— The papistes abolyshe the true intercession â— Iesus Christ of none effect foli 126 4 The papistes doctrine maketh the oblation of Iesus Christ fol. 127 â— The papists do not acknowledge Iesus christ to be the perfect declarer of the wyll of God neyther the holy Scripture to be a suffycient doctrine of saluation foli 128 6 The papistes spoyle Iesus Christ of his office of head of the Church fol. 129 7 By the doctrine of the papistes we can in no wyse vnderstande howe mortall the naturall sicknesse of mankinde is foli 131 8 Another execrable errour of the papists in the vsing of the only medicine of health which is in the benefite of Iesus Christ Eodem 9 They knowe not the papistrie the exercise of the lawe of God or the Gospel foli 133 10 They knowe not what good workes bée in the papistry fol. 135 11 In the papistry they know not what is a sacrament nor what is the vse therof foli 13â— 12 In the papistrye there is no Ecclesyasticaâ— gouernment foli 16â— 13 The abuse whiche is committed in the seconde parte of Ecclesyasticall offices which be Deacons foli 17â— 14 Of the abuse which is committed in the order of priesthoode and in the gouernement oâ— their spyrituall iurisdiction fol. 17â— 15 The Papistes be manifestly culpable of reâ— bellyon against the magistrate fol. 18◠¶ Another bryefe consession of fayth according to the same here before and the same author The ende of the Table The Printer to the Reader AFter I had read this confession seene the great rytches of spiritual doctrine which is therein contained I thought I shoulde do a thing acceptable and also profitable if for your comfort I dyd make a Table setting in order the principall matter contayned herein the which thing I did for your commoditie and easynes reade it therfore with dilygence O would to God that King prince and other noble parsonages of the worlde which be so ciuill informed of the doctrine whiche we teache by those which serue in the Church for their bellyes sake woulde vouchsafe to haue patience to reade or cause to heare read that which is herein coÌ„tained and I beleeue they would not be so angrie nor haue so euyll opinion of vs as they haue But some wyll take good hede inough to beware that the wynde of those Bookes shall not touch such estates For if they do some of them wyll not laugh at it in the end Nowe God which hath the hartes of Kinges in his hande graunt them his spyrite of prudence and dyscretion to discerne the lyght from darknesse and geue place to the King of Kinges the Lord Iesus Christ whose lieuetenants they be that he maye rayne peaceable among his by the scepter of his worde and that all humaine traditions and superstitions full of Idolatrie may be taken away and throwen downe ¶ Certaine textes of the new Testament by the which euery faythfull christian is exhorted to render a confession of their â—aith before men Mathew 10. chap. Euery man which confesseth me before men him wyl I confesse before my father in heauen But he that denieth me before men him wyll I deny before my father which is in heauen Marke 8. Luke 9. chap. He that is ashamed of me my words in this adulterous sinfull generation the son of man shalbe ashamed of him when he shal come in the glory of his Father with his holy Angels Roma 10. chap. The beléefe of the harte iustifieth but to confesse with the mouth maketh a man safe 2. Timothy 2. chap. If we deny Iesus Christ he wyl also deny vs. 1. Peter 3. chap. Be alwayes ready to answer to euery man y t demaundeth a reason of the hope that is in you For reading vvith Iudgement ye ought not be shent Therfore reade me oft the tyme is vvell spent ⧠Theodore de Beze to the Church of the Lord grace and peace in him AMong the errours whiche raigne at thys daye in the worlde about faith and ChristiaÌ„ religion there be two which me thinketh bee as the springs fountaines of al the others The first is that all which is done of a good intent is well done The second is that those which liue onely vpon the trafick or marchaundise of other mens soules haue persuaded the simple people that they neede not read y â— scriptures nor particularly enquire of euery poinct of that which they are bound to beleeue for to be saued But that it is sufficient to beléeue confusedly and in a generalitie as the church of Rome beléeueth and the rest to coÌ„mit to the Diuines or to the conscience of his curate Touching the first it is néedfull to defyne what intent is good what euill But to speak after their owne maner for as much as they beleue that all those which think they do well haue a good entent â–ª if it so were what woulde haue let sainct Pâ—ule to haue bene saued in his pharisaicall â—iâ—ing seyng that he was an earnest folower of the law of god giuen by Moises And as for that he persecuted the members of Iesus christ it was of ignoraunce supposing to haue done god good seruice as hee himselfe wytnesseth Yet this notwithstaÌ„ding he saith he was a persecutour and a Blasphemer so that God saued him of his singular grace and mercy The lyke case was of many of those which crucified Christ and stoned sainct Steuen thinkinge they did verye good seruice bicause they estemed theÌ„ to be false prophets enimies to God Neuertheles did their good meaning kepe them that they wer not horible murderers But if God gaue forgiuen them
had commytted Set before vs then their examples not to contynue in synne for they contynued not therein when they were waked of the Lorde but let vs folowe theyr repentaunce and assuraunte whyche they had of theyr saluation And conclude that Sathan is a lyar when he would make vs beleeue that our faith was neuer good although for a time the workinge and effectes thereof were bidden whiche is as muche as to saye there is no fire bicause there is no flame Or that the trées be deade in winter bicause there is no gréene leaues nor fruite or appearaunce of life Fowrthlie let vs haue recourse vnto the surer and perfecter remedie whiche is the certainetie of our Election established vppon the immutable purpose of God And to haue the certaine testimonie of this infallible and vnmoonable Election although the motions and workinges of faith séeme to bee quenched and perished in vs call to remembraunce the dayes paste of the example of Dauid and wee shall finde most certaine testimonies of the fauour of God towardes vs so that we shall not neede to doubte Also we maye finde that sometimes wee had the workinge of faith and so of our Election and saluation whiche were so manyfest in vs that the Deuyll him selfe can not denye but then we were in the fauour of God and had true fayth For without fayth no man can please God But if Sathan replie to that that then wée had faythe but nowe wée haue lost it and that God hath taken his grace cleane from vs. Let vs aunswere boldely that this is as false a doctrine as the aucthour thereof is a lyer For those two poyntes bée infallible first God neuer chaungeth his purpose and aduise The other is that which he hath once purposed must come to passe whatsoeuer lettes and stoppes doe come Also ioyne the thirde reason to this which is that fayth is a particuler gift and belongeth onely to the elect as I will proue For he that beleueth is vnited and knit to Iesus Christe And therefore can neuer dye These foundations beyng layde I affirme that whosoeuer hath a certayne testimonie of his faith once in all hys life may be assured that it is there styll and shalbe vntyll the ende although for a time they feele it not nor perceyue it For doeth it followe that a little chylde hath no reasonable soule in him bicause he hath not the vse of it Or that a dronken man hath not a reasonable soule because that for a time he hath lost y e vse féeling thereof Peter denyed his maister with an oth Was his faith therfore voyde and naught or did the Lord geue him a newe fayth No but on the contrarye accordyng to the prayer that Christe made for hym hys fayth neuer fayled him altogether And as the vytal and liuely spirite and strength is not cleane out of him that for a time séemeth to bée rather dead then aliue not onely by the iudgement of Phisitions but also by his owne féeling Wherefore let vs kéepe stedfast this precyous testimonie of our faith and kéepe these infallible argumentes agaynst Sathan in this harde battayle assuring our selues that if euer faith were in vs it is there styll and shall be Wherefore wée conclude that we be the children and elected of God wée shall neuer perishe but he heard and receyued of him to our amendement thus calling vppon him which neuer chaungeth nor altereth his purpose neyther wyll condempne him to daye that he was determined to saue yesterdaye Let vs knowe then that our saluation dependeth vppon the eternall prouidence and wyll of him that hath giuen vs to his sonne who sayde piainlie that he woulde not lose one of those which his Father had giuen him nor they shoulde neuer be reiected For it is most necessary that our saluation should remaine in surer handes then our own But there maye bée alleaged certaine reasons contrarie to this doctrine but they be easily refuted as is amply declared from point to point in suÌ„drie bookes set foorth in our time of this matter 21. Of tvvo instrumentes vvhere vvith the holy ghoste is serued to create fayth in the hartes of his electe to vvitte the vvord of â—od and the sacramentes IT hathe béen declared in the Article goyng before howe it is the holy ghost whyche createths vs in the Instrumente of the true faithe and whiche be the effectes and operations thereof in vs that is to say to apprehend and take hold of Iesus Christ in whom only we fynde all that is required and necessary to iustifie and saue vs. Secondly we muste vnderstand with what instruments the holy Ghoste is serued to create fayth in vs and furthermore by what maner or how as we haue declared before that he is serued with two instrumentes wherof we shall speake distinctly 22 What it is that vve call the vvorde of God and of the tvvo partes that is to say the lavve and the Gospell WE call the word of God the canonicall bookes of the old and newe testament and no other thing whatsoeuer it be And wée deuide this woorde into two kyndes or parts of the which one is called the law and the other the gospell For al the rest depeÌ„d on the one or other of these two partes We call law when it is distincte from the Gospell a certayne doctrine whose séede is naturally written in oure hartes the whyche neuerthelesse for a more expresse declaration was written of God and comprehended briefly in the. x. commaundementes by the which he declareth to vs the obedience and perfecte ryghteousnesse whiche we owe to his maiestye and to oure neyghbours Under a chaungeable condition that is to say eyther of lyfe eternall so that wée haue perfectly fulfilled the whole lawe withont breakyng any one poynte or else death eternal for lack of the entier fulfilling and accomplishing the contents of euery parcell of the commaundementes Wee call the Gospell or Euangelie that is to say good newes a certayne doctrine reuealed from heauen and altogether surmounting the naturall sense of man by the which word God declareth to vs that hee will saue vs fréely by his onely sonne so that wee embrace and accept him by fayth as oure only wisdome righteousnes sanctification redemption by the whiche also I say he testifieth to vs these things yea in suche wise that incontinent he renueth vs thorowe the same worde to embrace the goodnes which there is offred to vs. 23. What difference there is betvveene the lavve and the Gospell THese things be greatly to be noted for it may iustly be said that y â— ignorance of this distinction betwéene y e law and the Gospel is one of the principal causes rootes of al the abuse which hath corrupted and yet doth corrupt the whole Christianitie bycause the moste parte of men blynded by the iust iudgement of God haue neuer well considered into what malediction and curse the lawe hath
theyr Masse but we doo comprehende vnder this woorde Gospell not onelie all the newe Testament but also all that which hath bene prophecied to come or promised in the old Testament touching Iesus Christe For as we haue saide the Gospell is the onelie meane by the which GOD from the beginning of the worlde hath alwaies saued his electe and therfore began to declare it in the beginning of the worlde to Adam as Moises declareth and afterwarde it was declared and preached manifestlie plainelie by Iesus Christ himselfe in his owne person by his Apostels We call Gospell that happy tidinges which GOD by his onelie grace and mercie hath declared to his Church from the beginning of the worlde that is to saye whosoeuer beleeueth in Iesus Christ shalbe saued 27 Hovv it is to be vnderstande that vve haue spoken of the auctoritie of the vvoorde vvritten and if it be necessarie to translate it into all languages THirdly when wee saye that the Gospell so written and regystred as God hath geuen it vs is the onely ordinary meane with the whiche the spirite of God is serued to saue man by reason whereof this word is called the word of lyfe and of reconciliation Wee doe not rest nor stay vpon syllables neyther vpon paper and ynke neyther vppon a Gospell hanged about ones necke or read spoken or pronounced onelye as these Charmers doe their charmes neyther a Booke finely carued and gylte or worshipped by sensing and other fyne inuentions but exclude all fantasticall inuentions whiche euer haue serued the Deuyll and vnderstande that to bee the Gospell which is well and trulye preached and expounded so that the substaunce thereof bee well vnderstande by the people and to laye it vp in their hartes where it maye bryng foorth the fruite of true repentaunce by fayth as Saynte Paule and Saynte Peter haue expresselye declared Also Iesus Christ dyd not say to his Apostels goe reade the Gospell in an vnknowen toung and woorshyp the booke wherein it is wrytten but hee sayde goe and preache the Gospell to all Creatures But howe shall they beleeue wythout vnderstandyng For fayth commeth by hearyng as sayth Saynte Paule And howe shall they vnderstande that which is soong or reade in an vnknowen toung or not syncerelye and trulye expounded Howe also shall those bee confyrmed in the holye and true doctrine and comforted in all theyr temptations and aduertised to knowe the false doctrine from the pure exposition of the Christian religion but in meditation and readyng of the woorde of God nyghte and daye as sayeth the Prophet Dauid and conferryng together diligentlye the sextes of the holye Scripture And so hath it beene alwayes vsed in the Churche vntyll the Deuyll by the iuste punyshement of God dyd put awaye thys lyghte to brynge in hys darckenes before it was perceyued Sayncte Peter is wytnes wryttyng to all the faythfull when he prayseth them for the dilligence whiche they tooke to Reade and vnderstande the Prophet rightlie For he knewe when the Lorde had sayde to him feede my shéepe was to be vnderstande of the preachinge of the woorde of lyfe As Saint Paule expounded it and practised it Yet notwithstanding wee doo not saye that euerie one ought to be a Doctour and expositour of the holye Scrypture For this office appertayneth to those which bee called and ordayned lawfullye to doo it in the Churche But wee speake of readynge the Scrypture to be confyrmed in that which hath bene expounded and to reiect the false Doctrine of false Pastours and Teachers And we deny that the reading of the holie Scripture and the preachinge of the same for the which the Doctors and Pastours be ordayned in the Church and not to Sacrifice a newe Iesus Christe or to bring in a straunge Language among the common people maketh heretikes But on the contrarie there is none other meane or way in the worlde to driue awaye all heresies And whosoeuer taketh awaye or letteth the readyng of the Scripture taketh awaye incontinent the onelie meanes of consolation and the saluation of the poore people 28. Hovv the holy Ghost is serued vvith the exteriour preachyng of the Gospel to create faith in the hartes of the elect ▪ and to harden the reprobate FOurthly we saye that as this exteryour preaching of the Gospell is a sauour or odour of death to the Rebels whych harden them selues lyke wyse is it the sauour or odour of lyfe to the children of God not that thys force and vertue to saue is in the noyse or sounde of the woorde or that it commeth from the power of him whiche Preacheth but because the holie Ghoste of whose office we speake is serued with this externall Preachinge as with a trunke or conduite which entreth and pearseth vnto the verie depthe of the spirite as sayth the Apostle for to make by his onelie grace and goodnesse the vnderstanding of the Children of God capable and meete to conceyue and vnderstande this highe mysterie of their Saluation by Iesus Christe Moreouer to reforme and renew their iudgementes whereby they maye approue that to bée the sapience and wisedome of GOD whiche our sense and reason estéemeth to bée follie Moreouer to correcte and chaunge their wyll so that with an ardent affection they maye embrace and appropriate to them selues the remedie which is geuen them and shewed foorth in Iesus Christe against dispaire into the which without the same they shoulde fall perforce headlong through the preaching of the law Nowe yee maye see how the holye Ghos by the preaching of the Gospell healeth the wounde whyche the preaching of the lawe hath discouered and layd open Here ye may see how the preaching of the Gospell createth in vs the gift of fayth whiche commeth incontinent and apprehendeth in Iesus Christ al that is necessarye to saluation as hath bene shewed heretofore 26. Another fruite of the preaching of the lavv after the preaching of the gospell beginneth to vvorke NOwe among the benefytes of Iesus Christe dwellyng in vs as it hath beene declared this is not the least to create in vs a pure harte to knowe to wyll and to doo that which is of God that is to say to take pleasure and to studye to serue God in steede where wee were before slaues of synne enemyes of God and coulde not onelye thynke anye good By this meanes the preaching of the lawe beginneth to chaunge the effect in vs after that our disposition is chaunged in suche wyse that in steede where it made vs afrayde it comforteth vs in steede where it shewed vs our condemnation readye prepared it serueth vs nowe for a guyde to shewe vs the good workes into the which wee be prepared to walke in them In steede that it was a yoke vnpleasaunte and importable nowe it is
agréeable to vs easye and light There riseth nowe no more but a sorrowfulnes for that wee cannot obeye it wholye and altogether as wee woulde because of the reste of our corruptions that beene in vs whyche striue against the spirite But faythe whyche is the testimony of the spirite of God testifying in our hartes assureth vs that the malediction and cursse of the law is wyped out by the bloude of Iesus Christ with whome we be vnyted knit Also for as much as wee bee assured by the same fayth that the spyrite of God shall bée vanquisher and haue the victorie although it séemeth that hee taryeth long but especially â–ª death shall be the meanes of our victorye This heauynes and sorowe doth not thrust vs into any despaire but inciteth and moueth vs feruently to praye to our father â–ª to fortifye and strengthen vs more and more So that by this meanes shall be accomplished and fulfylled in vs from degrée to degrée the rest of true penaunce that is to say of the true conuersion and repentaunce the which begynneth by contricion or feeling of sinne and endeth by amendment of all that which is in man within and without â–ª Wherfore we doo conclude that necessarilie must folowe in all true repentaunt bartes the confession of their faultes before whome it appertaineth that is to saye before those which haue beene offended And namelie before all the assemblie of the Church if it be needefull with the restitution and satisfaction towardes their neighbour according as it may conueniently be done considering that without these thinges repentaunce can bee but fayned and counterfet And now ye may perceyue easely that wee refuse not true repéntaunce and confession but contrarywise we require it as necessarye to saluation and confesse that true confession was ordayned of God For wee doe not burthen and torment the consciences of the people with that whiche the Papistes haue inuented in the steede of the true confession and repentaunce nor appoynte to God anye other satisfaction then the sacrifice of Iesus Christ onely 30 The second meane vvhich the holye Ghost vseth to make vs reioice in Iesus Christ â–ª and vvherefore the Lord is not onely content vvith the simple preaching of his vvord WE haue sayde before that the Sacramentes bee the other meanes and instrumentes wherewyth the holye Ghoste doeth appropriate and ioyne to vs that which is necessary to our saluation But for as muche as by thys worde Sacrament is sometymes vnderstande all those signes by the whyche some sacred and spirituall thing is signified to vs we must first restraine the signification accordyng as our nature may beare it And is to bee vnderstande that our God mosse mercifullye vsynge our poore and misserable nature as a meane to declare hys goodnesse and pacyence the better to vs is not onely contente to declare to vs simply the meanes by the which it pleaseth hym to saue vs and to vse an incomprehensible sweetnesse and mercye in teaching vs his wyl by mortall men lyke to our selues and as it were dallying with vs as nurses â–ª doe with lytle chyldren but principallye for to heape in vs a number of his infynite mercyes and goodnesse would ioyne to the preachyng of hys worde certayne thynges to doe â–ª whyche shoulde come to moue and styre vp the moste rude and grossest myndes of the worlde to beleue more and more that God doeth not mocke them in declaring to them eternall lyfe by so merueylous a meane whiche is the death of hys owne sonne So that by suche signes â–ª and meanes of doyng all theyr vnderstandynge is moued to geue consent to y â— euangelicall doctrine as though they were all readye in possession and fully enioying that saluation which is promised them As wee sée if it be lawfull to make comparison of y â— affaires of the worlde with such incoÌ„prehensible goodnesse of God nowe is an open court of iustice when the possession or property of a thyng is iudged to one â–ª they vse certayne ceremonies and meanes in doing the acte of taking possessioÌ„ Or in execution of processe likewise For to assure vs â–ª and also to witnesse to others that suche or suche thynge â–ª appertayneth to vs namely in our cynyll and wordly affayres Or when a Notarys doeth signifie a testimoniall and put to the names of the Witnesses beside â–ª all that hee putteth to the Seale of the Office or Cittie where the instrumente is made and passed to make the Instrument appeare to bee of greater credyte and authoritye So lykewyse from the beginning of our Lorde God not beyng onelye contented to shewe vnto Adam the grace and goodnes whyche he would doe to his Churche by Iesus Christe but did ioyne to it the sacrifices as the lyuely figures of the sacrifice to come of Iesus Christe for the better assuraunce of the fayth in the chyldren of God accordyng to their hope And afterwarde in renuing this couenaunt of grace mercye to Abraham hee ioyned to it the Sacrament of Circumcision And also in the tyme of Moyses hee ioyned to it the sacrament of the Pascal Lambe with other ceremonies almost infinit whiche were also Sacramentes representyng vnto them those thynges whyche Iesus Christ should fulfyll in hys tyme that is to wytte all the mysterie of our saluation as the Apostle declareth playnelye in the Epistle to the Hebrues But when the tyme ordayned was come â–ª then Iesus Christe by his comming ended all those thinges which figured and were shaddowes of his comming Yet neuerthelesse although hee hath ended the shadowes and auncient sacraments and hath brought into the worlde another more greater light to worship God from hence foorthe with seruice more pure and spirituall and more agreeable to the nature of God which is a spirite Yet neuerthelesse hauing respecte to our grosse and rude nature woulde ioyne certayne Sacramentes and exteryour signes to his woorde the better to encrease and entertaine our fayth For although Iesus Christ hath already gotten vs the kingdome of heauen yet we possesse it not but by hope so long as we be here vpon earth wherein it is necessarie that we doo encrease and perseuer vnto the ende 31 The diffinition of that vvhich is called a Sacrament THese â—hynges considered it is easye to be vnderstande what wee call Sacramentes In this present treatise we call them certayne signes markes or visible testimonies ordeyned of God for the continual vse of all his churche added and ioyned by himselfe to the worde of his Gospell whereby hee wyll freelye saue vs in Iesus Christ his sonne And also bee added and ioyned the better to represent to our outwarde sences as well those things whiche he letteth vs vnderstand by his word as also those whiche he worketh inwardly in our hartes to seale and ratifie in vs the saluation which wee doe not possesse as yet but by fayth and hope Moreouer
Pope as head of the vniuersall Church Finally if the counsels be set and stablyshed by the holy Ghoste from whence commeth it then that there be none y â— doo lesse estéeme them when they lyst then the Pope and all his sequiel I wyll saye yet more that there is at this daye neyther Pope Cardinal Bishop nor Priest which maye not be reproued excommunicated and accursed if they shall be iudged by the counsels And if they dare denye I shall proue it 6 The papistes spoyleth Iesus Christ of his office of head of the church COncerning the office of Kinge and gouernor of the Churche of which Iesus Christ is head both in heaueÌ„ in earth sytting on the ryght hande of God his father and yet neuertheles present in his Church by his spirituall vertue from whence commeth it then that they wyll appoynte him a Uycar in his presence considering principallye that it is directly against the word of God agaynste the Metropolytans iurisdiction ordayned by the first counsell of Nicene against all the hystorie of the primatiue Church yea against sainct Gregory himselfe whiche wytnesseth in many places that the name of vniuersall Byshoppe ought not to be vpon earth but to Antechrist Moreouer put the case yet that he were Uicare of Christe in the vniuersall gouernement of the Churche from whence commeth â–ª thys power to dyspense with the worde of Iesus Christe and to abrogate the doctrine of the Apostles and namely of Sainct Peter And yet neuertheles are not ashamed to saye that they are his successors saint Peter was he not sent to Hâ—erusalem by the Churche refuseth he to render accompt of his office and what dyd he teache to others I sayth he beséech the Priests that is to saye those which haue office in the Church I which also am a Priest with them a witnes of the afflyctions of Christ and partaker also of the glorye which shall be reuealed Féede the flocke of Christe as much as ye may watching ouer it not by constraint but willingly not for dishonest gayne but with a ready wyll and not as hauing lordship ouer the cleargy that is to say ouer the heritage of the lord but so y â— ye be examples of the flocke when the principal pastor shall appeare you shall receyue a crown of incorruptible glory Behold y â— proper words of s Peter which are far of from appropriating to himselfe y â— segniory or lordship of Italy superintendeÌ„t aswell of Kings Princes as of all other churches And briefly if they looke well they shal finde that there is nothing agréeing or any comparison betwéene S. Peter these which falsly cal themselues his successors but in one thing y â— is to wete the denying of Iesus Christe for the which S. Peter repented but these do not 7 By the doctrine of the papists we can in no wise vnderstand how mortal the naturall sicknes of mankinde is IT is no maruell though suche people vnderstande not the offyce of Christe our onely sauiour for they know not howe deadely theyr sicknesse is nor by what meane Iesus Chryst our only medycine is applyed and vnyted to vs. For firste in steade to declare that man is altogether dead by originall sinne otherwyse called naturall corruption they teach that the vnderstanding and wyl of man is so sore hurte that the fyrst grace doeth but onely ease and comforte vs in our infyrmitie So that if this doctrine â—e true our regeneration procéedeth not onely of grace but there is a participation or concurrence betwéene grace that which they call fréewyll of whiche is spoken amplye in the 13. 14 â–ª and 15. Articles of the thyrde poynte Moreouer to ioygne and heape together errour vpon errour they wyll haue a certayne disposition procéeding from the nature of maÌ„ to receyue the fyrst grace and that God maye be prouoked by our merites for to geue vs the seconde grace Item that the concupiscence whiche continueth after Baptisme is not sinne of it self before God Item that al smnes deserue not eternall death for there bee some whiche they call venyall synnes Item if our saluation be grounded vpon our good workes in all or in parte to what ende doth grace serue vs then but as an instrument to helpe our frée wyll â—o saue our selues Which be all execrable errours wholy abollishing the benefites of Iesus Christe and the vertue of the holy ghost in vs. 8 Another execrable error of the papistes in the vsing of the onely medicine of health which is the benefit of Iesus Christ AS there is but one onely Iustyce by imputation for the whiche we be estéemed and holden for ryghteous before God be consequent saued that is to say by the righteousnes of Iesus Christe whiche is declared to vs in the gospell So is there but one meane to be ioyned vnited with Iesus Christe for to haue saluation in hym that is to weâ—e fayth which is an assuraunce that all ChristiaÌ„s ought to haue of their election saluation by the onely grace and goodnes of God in Iesus Christ Fayth and assuraunce is created and dayly encreased by the vertue of the holy ghoste within the hartes of the electe by the meane of preachinge the worde of God and the ministration of the sacraments as wée haue amply and largely declared in the thyrde and fowrth poyncte of this confession So then this fayth is as the hande which onely doth receyue and apprehende Iesus Christe to the saluation of him that beleeueth It followeth that those doo take awaye all meanes of saluation from men which dyrectly stryue and fyght againste this doctrine not knowinge them selues what fayth is muche lesse can they declare it to others For according to theyr doctrine fayth is no other thinge than to beléeue in generall that which is contayned in the holie scriptures to be true that the Romish Church as they call it cannot erre what soeuer they saye or doo Notwithstanding concerning the fyrst of these two poyntes it is forbydden to translate the Scriptures into the mother tongue and to reade it to knowe what is contayned therein to the ende it maye bée knowen what it is that they do beléeue except he be a Doctour or a man of the Church as they cal them And so by this means it is folly to permyt the greatest part of their priests to reade it For coÌ„sider the greatest parte of them cannot scarcely reade it truly And of those which caÌ„ reade yea euen the greatest Prelates setting asyde those whiche haue not muche more knowledge of Christes doctrine than beasts which féede in the fielde and those which passe not greatly for it in exercysing them selues rather in other things than in their vocation namely mocke it with open mouthe I beléeue the rest shalbe found maruelous few NotwithstaÌ„ding according to their own doctrine al this is not without faith although he knowe not what he beleeueth and what may
happeÌ„ of this Certainly y â— which Iesus Christ said if the blind lead the blind both falleth into y e pyt Here ye may sée y e heaueÌ„ whether this which they cal faith may bring vs vnto But ther is yet more for namely they say maintain so shamles are they y â— to be assured of electioÌ„ saluatioÌ„ in Iesus christ to pray w t al trust assurance as saith s Iames is a presuÌ„ption but to trust in good workes as they cal theÌ„ to stay wait vpon whatsoeuer they teach of their own brain this is no presuÌ„ption after their doctrin but a true catholike deuotion Behold the 2. point of theyr fayth y â— is to wete to beleue al y â— which séemeth good to them not so hardy to enquire whether y â— be according to y e scripture or no. Now y â— reason why for sooth because whosoeuer hath a Myter a crosse can neuer erre in the fayth And aboue all the Pope yea although he led into hel soules by cartloads as themselues are not ashamed to declare by wryting to theyr Cannons reuersyng and ouerthrowing the worde of God and all the auncient counselles But who shall beleeue them but he that wyll be deceyued willingly Looke what was prophesied by the Apostles of them and ye shall see it as cleare as the Sunne in a fayre day come to passe 9 They know not in the papistry the exercise of the lawe of God or the gospell WE haue declared that the lawe of God is the onelye perfyte rule of iustyce before hym and that it pertayneth to one onely God to bynde the consciences But these here on the contrarie ceasse not to heape lawes vppon lawes not onelye aboue but also againste the lawe of God whiche they make voyde by their owne ordinaunces We haue also declared by the manifest Scripture that the yoake of the ceremoniall lawe is put awaye by the comming of Iesus Christe in whome lyeth the fulfilling of all that was fygured by the ceremonies of the lawe But these felowes haue on the contrary so abolyshed the Ceremonies of the lawe that they haue made a C. for one yea of their owne fantasye notwithstanding that the Apostles yea namely those of whome they vaunt and boast to haue their auctority haue clearlye determined the contrarye Item where as the lawe is not geuen vs for to séeke our saluation therein but for to declare to vs our condempnation and that wée shoulde séeke health and lyfe in Iesus Christe onelye besyde other exercises of the whiche wée haue spoken in other places these cleane contrarye doo not onely seeke their saluation whiche is as muche as if they soughte theyr lyfe in the death but muche worse as if the commaundementes of God dyd not condempne vs inough they haue ioyned put to them and doo ioyne dayly newe lynkes and snares to strayne the poore conscience Yet notwithstanding haue no shame to saye that those which holde them to the pure woorde of God and hys doctrine séeke a carnal libertie but God and his angels be wytnes whether they séeke it or we If y â— abuse be great in the vse of the lawe in vs yet is it worse on y e other part in y e ignorance malice of the word of God which we call gospell that is to say good newes for asmuch as it set teth forth declareth to all beléeuers a righteousnes fréely in the blood of Iesus Christ which only delyuereth vs from y e curse malediction which the lawe pronounceth vs culpable But these people be very diligent to syng it by peeces and chop it in a language which they vnderstande not to sense him y â— pronounceth it and to hang it about their necks after the manner of Sorcerers but to preach it or make it to be vnderstande diligentlye and purelye this shoulde be founde verye straunge Excepte some one certayne daye in the yeare that one doo preache that séemeth good to him selfe to kéepe an order in theyr couent Moreouer they thynke that the Gospell is no other thing but an other lawe more perfecte than the olde lawe and so they abolyshe entierly the vse of the Gospell sending vs to our owne workes 10 They know not what good workes are in the papistrie THe errour is not lesse in this which concerneth the fruites of faith than in that whiche toucheth the faythe it self For it apeareth by that which we haue declared héere before in the articles 14. 15. 16. 17. 18. and. 19. of the fowrth poynt that we entend nothing lesse than to reproue good workes when on the contrarie we maintaine that regeneration from whence good works doth procéede is inseparable conioygned with fayth in such sort that he is a lyar which saith he beléeueth in God and notwithstanding studyeth not to lyue after y e rule of God But these persons contrariwise neither know from whence springeth good workes whiche he acceptable to God nor what they be nor to what purpose they do serue And notwithstaÌ„ding they wyll say to them that lyst to heare them that they be the aduocates of good workes But we beleeue that whosoeuer wyll looke narrowlye to their doctrine or to their lyfe or to bothe wyll confesse that it beseemeth them as well to speake of good workes as for common harlottes to dispute of the nature and excellencie of chastitie But principallye howe haue they turned into an execrable blasphemye the most excellent worke y â— is to say praier For ouer and beside the abolishing of the passion of Iesus Christ they vse to ioyne and accompanye it with the merytes of whome they lyst and sowe together the textes of the Scripture at their pleasure without any reason hyerynge other to pray for them babling in an vnknowen language to the most part of them whiche do pray as the popingaies speake in a cage and would paye God by coâ—nt or by tale Yea they wyll aduaunce and set foorth all this for satisfaction and paimeÌ„t for sinnes as well of the lyuing as of the dead What is all this any other thing than to mocke God openly what so euer good intent or custome they can alleage 11 In the papistry they know not what is a Sacrament nor what is the vse therof A Monge al the horrible corruptions which are seene in the papistry this of the Sacraments is maruellous as I hope that those wyll confesse which haue wel considered that which we haue summarily sayd here before Now for to declare here all the abuses it shoulde be a matter to long for the which me thinketh it sufficient to touche the principall poyntes Fyrst these great Theologians know not well what a Sacrament is nor to what ende God hath ordained the sacramentes for all his Churche Neyther be contented to haue polluted the holy baptisme and abolished the holy Communion of our Lord as we shall say hereafter but also of a symple Ceremonye
of our sinnes which is the first step or degrée to saluation as in the sicknesse of the bodye it is needefull aboue all thynges for the recouering of health to knowe that we be sicke and howe greeuous our sicknesse is and what maner of sicknesse it is The seconde effect or worke of the holy ghost is vtterly contrary to this aforesayde For it afflyeteth vs because it declareth to vs our damnation by the law and how the hels be open to deuoure vs. But this agayne doth comfort vs when the certayne and onelye remedy of saluation is applyed to our conscience which is declared vnto vs by the other parte of the scripture which is called the Gospell that is to saye the happy and blessed message of saluation fréely in Iesus Christe as wee haue declared here before in order at large Now this remedy is applyed by a double effect and working of the holy Ghost For first the holy Ghost disposeth our intellygence to the vnderstandyng of the doctrine of the Gospell which otherwyse séemeth to the worlde verye foolyshnesse and so incontinently after it maketh our spirite beléeue that this doctrine of saluation freely in Iesus Christe is not onelye true for the Diuels know also that this doctrine is most true and yet therfore be not saued but also that it appertayneth to vs and thys is it that is called fayth the which is so highly commended in the scripture which is to be vnderstand whē any man doth perswade himself certaynly that saluation eternall lyfe doth properly and partycularly appertaine to him selfe because Iesus Christe is declared to vs in his word vnder thys condition that we doo taste of him and apply him to our selues by fayth It followeth then that fayth is the only instrumēt by the which as by ones hand saluation may be felt and taken in Iesus Christ And therefore S. Paule sayd that we be iustyfied by fayth onely and also do lyue by it only not that fayth is our righteousnes and life but because that by onely fayth we embrace Iesus Christ and be certayne that he is our ryghteousnesse and lyfe For when any man beléeueth that hee is appoynted and ordained to saluation and eternal lyfe in Iesus Christ incontinent he is made partaker of all the benefites of Iesus Christ to eternall lyfe for Iesus Chryst is offered to vs vpon this condition The thyrd effect and worke of the holy ghost is fixed and set on our harts on this maner that as he doth vnite and knyt vs into Iesus Christ as is sayde before and that Iesus Christ can not be ydle within vs it is necessary that the same holy gost which engendreth fayth in vs as is sayd do sanctifie our hartes that is to say doo consecrate vs to God Now this sanctyfication hath two partes that is to saye the abolishing of this corrupt nature and qualytie which before caused the lawe of God to dysplease vs and the creation of the new nature or qualytie maketh vs to beginne to wyll and to do cheerefully and couragiouslye those thynges whiche wee know do please God Nowe this abolyshing is first begun in the vnderstāding by the which the darknes is lightened in such wise that we begyn to know and approue that which we dyd thinke before was foolyshnesse Then after in the wyll which is consecrated to God in such wyse that it hateth sinne not for the payne but for the loue of God and loueth ryghteousnesse not because of rewarde but because that righteousnesse of it selfe pleaseth God so that if there were not yet death appointed and prepared for sinners or eternal life appointed and prepared for those which study to do ryghteousnes yet had hée rather for the loue of God to folow righteousnes that is to say to serue God holyly to loue his neyghbour as his lawe commaundeth and to endure and suffer all maner of paine for his names sake then to serue the Diuell and his couetousnes Wherefore to the ende that I may gather all sumarily together howe onely in Iesus Christ we find all that is necessary to saluation lykewyse onely by the holy Ghost we aply Iesus Christ to our selues by fayth But because this fayth in the beginning is very small in vs it is necessary that it be increased in vs dayly wherefore now we must declare by what entertainment or meanes it is nooryshed for to encrease more and more in vs. Fyrst as it is created in vs by the holy Ghost thorowe the meanes of the woorde of God ▪ which is sowen in our harts and for that cause is compared to séede So lykewyse it is noorished and encreased by the same word when wée heare it dilligentlye and truly preached in the Church of God and also when we reade it in our houses and thinke vpon it diligently meditate in it day and nyght forsaking all humane and worldly affections which mought turne vs from God and holde vs in worldlynesse Therfore Dauid sayd he was happy who not the ritch not Kings or princes or Marchauntes or any other Cittizens of this worlde but he that thynketh continually and meditateth diligently in the doctrine of God Therefore they be called straungers in this worlde wandring and marching toward the celestiall countrey Secondly we must knowe that God aydeth and helpeth oure debylyte and weakenesse in such sorte that not being content to declare vnto vs by his woorde with what loue he loueth vs in his sonne Iesus Christ but would also ioyne to his word certain outward marks or sygnes to the which also he added certayne ceremonies or maner of doings representing by a certayne manner to our eyes and geuing into our handes his sonne Iesus Christ with all his goodnes and vertues of the which we haue before spoken to the ende that our faith being ayded supported by these helpes shoulde bée more and more confyrmed in vs to drawe vs nerer to Iesus Christ Now these marks be called in Gréeke mysteries that is to saye secreetes because that God doth signifie and represent to vs by them thinges whiche be verye secreete in déede because man shoulde neuer doubt in them that is to say Iesus Christ with all his vertues and goodnes vnto eternall life But in latine they be called Sacramentes because of an other manner of vse of them of the which we shall speake hereafter Now there is in the Church of Christe but only two sacraments that is to saye Baptisme and the Lords supper because that after the abolishinge of the Ceremonies of the law and that the sonne of rightousnes is sproong vp God woulde not againe wrap vs in a multitude of figures and shadowes but onelye hath ordayned two Sacramentes and wylled that they should be composed made of most simple things that is of water bread and wine and that they shoulde be celebrated with most symple Ceremonies that is with sprinkling of water in eating of bread drinking of Wine least that man which of