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A03632
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A godly confession and protestacion of the christian fayth, made and set furth by Ihon Hooper, wherin is declared what a christia[n] manne is bound to beleue of God, hys Kyng, his neibour, and hymselfe
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Hooper, John, d. 1555.
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1550
(1550)
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STC 13757; ESTC S117853
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21,202
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64
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A godly Confession and Protestacion of the christian fayth made and set furth by Ihon Hooper wherin is declared what a christiaÌ„ manne is bound to beleue of God hys King his neibour and hymselfe The herte beleueth to iustice confession by the mouth is to saluation Roma .x. To the Most vertuous and myghtie Prynce Edward the sixt our mooste redoubted soueraygne Lorde Kynge of England Fraunce and Ierland defendour of the fayth and in yearth nexte and immediately vnder God the supreme heade of the churches of Englande and Ierland And also vnto the most wyse godly and honourable Lordes of his hyghnes priuye Counsell and vnto the rest of the most wyse godly and lerned assembled of all the honourables and other appoynted to be of hys Maiesties most hygh and godlye Court of ParliameÌ„t Iohn Hooper hys most humble louing and obedient Subiect wysheth all grace and peace froÌ„ God wyth long godly and most prosperous raygne ouer vs in al godly knowledge honour helth and perpetual felicitie THe wyse manne Cicero most gracious and myghtie Prynce sayth that he doth not onely wronge y t by violeÌ„ce oppresseth wroÌ„gfully an other maÌ„ but also he that defendeth not if it lye in his power the wronges offered is in no lesse faultye then though he hadde forsaken parentes fryndes or countrye The same doctrine practised he in the defence and propulsyng the iniuries and wronges at tempted wroÌ„gfully against Milo by the fryndes of Clodius as it appeareth by hys eloquente and â—acundious oration made for that purpose in the senate of Rome The same kynde of iniuries other godly men in the scryptures of God haue alwayes accordyng to the lawe eschued for it is wrytten if a manne se hys neyghbours Asse fal vnder hyr but then or hys Oxe to go astraye hys neighboure is bounde to helpe them bothe The Asse from burthen and the Oxe from hys straying The same practised Abraham when he perceiued hys neuewe Loth oppressed with the warres of the Infidelles propulsed and reuenged the iniuries and set hys neuewe at large and lybertie Euen so bee there two sortes of people that two sundry wayes do iniuries and wronges vnto the soule and conscience of men The one of theÌ„ by force or subtiltie defraudeth theÌ„ from the truth and perfection of Goddes worde as hereticall and supersticious mynisters The other at such tyme as they should wyth prayer diligence and preachynge defende the people of GOD from such iniuries and wronges are negligent or duÌ„me The whyche kynde of iniury doubtles the Lorde God almyghtie wyll at length greuously reuenge Therefore against this kynde of iniurye he spake vnto the Prophete Ezechyel It I purpose to sende a Plague vppon the people and thou gyue theym not warnynge thereof I wyll requyre theyr bloâ—de at thy hande The same sayde he vnto Saynt Peter Feede my lambes fedemy sheepe And vnto all the Apostles he sayde make ye all Gentyles my disciples And saynt Paule fearyng to fall in the daunger of the second kynde of doyng wrouge in sauing the wronges of false religion from the churche of Christ layde woo be vnto me if I preach not Vpon the consideration of these premisses seyng al thiÌ„ge be writteÌ„ for our doctrin haue thought it good to wryte and set furth this Confession and protestation of my fayth submyttyng my selfe and my fayth also mooste humbly to be iudged by your Maiestie your most honourable Counsel with the godly assemblaunce of your maiesties most hyghe Court of ParliameÌ„t according to the word of god That by this meanes I may auoyde the payn and daunger dewe vnto all them that neglect or omyt the iniuries and wroÌ„ges that may happen chauÌ„ce by sinister report and false slaunder of Gods word to the conscience of any of your maiesties subiectes For I am credibly infourmed that many false and erronious opinioÌ„s is entred into their hedes of me god forgeue theÌ„ that hath bene y â— occasioÌ„ therof If any way these iniuries and daungerous slaunders may be holpe I thynke this to be the waye to offer mooste humbly my selfe and my faith to be knowne and iudged bi your maiestie after the worde of god I protest before god and your maiestie I wryt not this coÌ„fession for any Apollogie or defence to contend or striue with any man in any matter nor for any priuate affeccion or displeasure I beare vnto any man liuyng or for any inordinate or percial loue vnto my self but for the cause to the same ende before rehersed Lykewyse for three other great causes that shal folow The one toucheth God the other your maiestie the thyrd your louyng subiects As coÌ„cerning God seing both his maiestie myne own conscience my audytory knowe that I haue nether in doctryne nether in maners taught no other thynge then I receyued of the Patryarches Prophetes the Apostles it were not onely synne but also the very parte of a myscreant to deny or betraye the innocencye of that doctrine or to be ashamed to stande to the defence therof seing all godly men haue estemed more the true worde of God then theyr owne mortall liues The seconde cause that toucheth youre Magestie and your mooste honorable Counsell is because vpon credyte and good opinion and partly by experience that your maiestie had both of my true fayth and godly zeale appoynted me amoÌ„g other of your preachers though moost vnworthy to teache your subiectes their dutie to God and man What true subiect can hear and vnderstaÌ„d such vntrue bruites of those that a Kynges maiestie shall appoynte to preach and would not be glad both for Gods sake and his kyngs to remoue such vngodly bruites yf he can for the peace and quietnes of their subiects As for the cause y e toucheth the people it is no lesse worthy then eternal daÌ„nation In case he be worthy of iudgement in daunger of hel fyre y t is angry w t his brother calleth him fole how much more if he cal hys brother heriticke â–ª a denyer of God If the fyrst â—e worthy hel fyre much more the last â–ª Therefore least my brother shoulde dye and then receyue condigne reward dew for a slaunderer what it lieth in me I do by this ProtestatioÌ„ of my fayth cal him to repentaunce And incase any man stand in doubt of myne opinion and meanyng in religion Let hym not damne me before time but vse the meanes with me that the .x. Tribes of Israel vsed wyth the Tribe of Ruben Gad halfe the tribe of Manasses that buy it at their returne to their possessions an aulter vpon the borders of Iordane the whych fact was lyke to haue ingendered great warres But it was stayed by the meanes of consultation and communication had with those that buylded it and theyr myndes knowne the dissention was ended and appeased Euen so I wold desyre my christe couÌ„tremeÌ„ to vse me for I
haue built no aulters of ydolatry if they be in doubt of me in any thyng not to kyll by hearesay nether before they haue heard me speake Thus I pray God both thei and I may serch alwaies to liue in his feare to obeie oure Kinge and to be profitable and true members of this Realme of Englande So be it The .xx. day of December in the yere of our Lorde God a. M. D. fiftie To the Reader Assone as I perused this confession and protestation of my faythe after the prynt I perceyued wordes and sillables euil placed And in y t letter G. the sixt face and syxte lyne both agaynst my copye and the state and argumante of my matter ther is printed Saynt Paule confesseth for s. Paule confuteth an affirmatiue for a negatiue as thou mayst vnderstande by the place howe the worde prynted semeth to affirme that the place denieth But suche faultes escapeth some times contrary aswel to the Printers as the authours mynde Thus the Lorde be wyth the pardon al our faultes for the death of Christ. At London the. xxvi Decem. An. M. D. l. The Confession and protestacioÌ„ of Iohn hoopers Fayeth I Beleue accordyng to the holy Scripture to bee thynges wythout time and before time Also to bee thynges wyth tyme and made in tyme. The thynge wythout and before tyme is God only and soly iii. in diuersitie of persoÌ„s and one in essence and equalitie of the godhead The father the sonne and tholygost Not. iii. Gods but one God Thinges wyth tyme and in tyme be al thynges that euer was now is or euer shal be created in heauen or in yerth vntly the day of the last generall iudgement when as both body soule shal begyn together for the soule euer lyueth immortalitie and ioyes wythout tyme of such as be ordayned by God to eternal saluation and of such as be appointed and haue deserued it to eternal damnacion to begyn eternal paynes and so to endure without tyme. I beleue the sprites both good and bad and lykewyse the soules of men and women created by God to be immortal and from their creacioÌ„ to lyue for euer and neuer to dye I beleue al thiÌ„ges created by God as concernyng their creacioÌ„ to be perfect and good wythout hatred displesure grudge coÌ„tumacie rebellioÌ„ disobedieÌ„ce or pryde against their maker I beleue that thynges created by God part of them by grace and gods fauour hath euer shal perseuer and coÌ„tinue in the perfeccioÌ„ and excellencie of their creacion as the spirites or angelles that neuer fel nor hereafter shalfal through the meanes of Christ. I beleue that parte of these creatures whyche God made in theyr perfeccion nowe to be subiecte parte of theym to immortall paynes parte to mortall paynes parte vnto bothe as the deuyl and manne that fel into thys ruin and perdicion of theym selues althoughe diuers wayes To say the deuyl by pryde and Arrogancye whyles he would be lyke vnto God Man by ignoraunce and by crafte of the deuyll deceyued and not by anye imperfeccion of goddes partie in theyr creacion not by any force compulsion or violence of goddes parte that compelled them to euel For I beleue God to be the author of lyfe and saluacion and the wyll of the deuyl and of man to be the occacion of both theyr losse I beleue al the people of the world to be eyther the people of GOD eyther the people of the Deuyl The people of God be those that wyth hearte and mynd knowe worshippe honour prayse and lawde GOD after the Doctryne of the Prophetes and Apostels The people of the Deuyl be those that thynke they worshyp honour reuereÌ„ce feare laude or prayse God anye other wayes besydes or contrary to the doctryne of the Prophetes and Apostles I beleue that this people of God which be the very true churche of God to haue a certaine doctryne that neuer was is or hereafter shalbe violated by time or any mannes authoritie Thys doctrine onely and soly is comprehended in the sacred and holye Byble And I beleue this doctryne of the Patryarckes Prophetes to be sufficient and absolutely perfect to enstructe me and al tholy churche of our duties toward God toward our neibours Of God it teacheth that he is but one almightie maker of all thinges merciful iust al thynges that good is And seyng we knowe nothinge of God nor can iudge nothing of God as touching our saluation but after his worde we must iudge of hym as we be taughte therin as well of hys diuine nature as of the diuision of the persons in the deuyne esseÌ„ce so that we be compelled by thaucthoritie of gods worde to coÌ„fesse the pluralitie of persoÌ„s the Father the SoÌ„ne and the holy ghost in the vnitye of one deuine godhead and essence I beleue as touchyng the father of heauen as much as holy scripture teacheth vs to beleue is set furth by partes in the .iii. Credes the Crede commoÌ„ly called the Apostles Crede where as we saye I beleue in God the Father almightie maker of heauen and of yearth and so furth wyth al suche thynges as the crede of Nece beleueth after the faith Crede of Athanasius in this behalfe I beleue the second person in Trinitie to be one God with the Father in godhead and diuers in persoÌ„ I beleue hym to be the very substaunce image and figure of God wythout begynning or ending with al other properties and conditions that the hollye scripture of God or the decree or doctryne of any of the thre former creades affyrme I beleue that the mercy of the father the sonne and the holye ghost pitied had compassion vpon Adam the loste man and was prouoked to ordeine the sonne of god second person in Trinitie to debase and humble him self vnto the nature of man and also to become man to redeme and saue the loste man For euen as he was by externall malyce and craft of the deuell broughte to confusion to sinne and so to death both of bodye and soule nothynge hauynge in himself as touching his fyrst creacion that prouoked styrred intysed or allured hym to euell Euen so after his fal was there nothynge in hym or euer after coulde be in his posteritie that myghte or maye allewer or prouoke hym or anye of hys posteritye to the meanes or helpe of his or theyr saluacion But euen as he was loste by malyce and deceyte of the Deuyll so is he and so shall all hys posteritye be saued by the mercye and merites of Chryste The Deuil and Adams wyl wrought synne and death goddes mercye and Christe hys merites wroughte grace and lyfe The wyll of Eaue and Adam strayinge and wanderynge abrode vpon the fruyte an obiecte and matter forbydden of God that they sholde not eate of brought them into death Iesus Christe the seade of the womâ—â—e applying both bodye and soule to the obedience of God deserued lyfe