good Patron and foundation which is Iesus Christe the righteous Therfore I call it myllitant looking for the triumphant of the blessed where there shal be but peace iâ—ie and eternall saluation The .liii. Article I Beléeue that the Lorde hath geuen vnto vs three signes or principall markes by which we may knowe that Church that is to say the word the Sacramentes and the disciplyne I call the word onely that which was reuealed by the holy Ghost vnto the holye Patriarkes Prophetes and Apostles of Iesus Christe the which is contained in the cononicall bookes of the olde and new testament by which we are mundified and receiue the very same and altogether asmuch as by the Sacraments That is to say that Iesus Christe geueth and communicateth himselfe vnto vs by the word of faith aswell without saying better as by the Sacraments although it be after another manner and fashion The .liiii. Article I Beléeue that word of God to be of more greater authoritie then the Church the which alone sufficiently declareth and teacheth vnto vs all thinges concerning our saluation what we must doo or not doo That is the true patron and perfect rule after which al the faithful ought to gouern and direct their life without declining either to the right hand or left without chainging anye thing or diminishing knowing that all the workes of God are perfect and chiefly his word The lv Article I Beléeue that as one onely Iesus Christ amongst al men is holy and true and all other are sinners and lyers that also amongst al doctrines his onelye doctrine is holye and true and all other are vncleane and full of lyinges That doctrine is the fountaine of life the lampe and pyller of fyre for to guide vs The bread of the soule and the vertue of GOD to the saluation of all beléeuers Therefore the same onely for all occasion ought to be aduaunced preached heard vnderstanded and receiued thorow out the whole worlde to the consolation and health of the beléeuers and to the greatest condempnation of the vnbeleeuers wicked and reprobate For as the Manna in the wildernesse gaue vnto some wormes and to other some good meate and Christe was set and geuen as a stone of offence to the ruine of the wicked and resurrection of the good So the word of the Gospell is vnto some a sauor of death in death and vnto other a sauor of lyfe in lyfe the which onely I receiue and take for my guide after which I will liue and dye The .lvi. Article I Beléeue that the reading of that word or Gospell ought not nor can not be forbidden or prohibited anye man whatsoeuer of what estate or coÌ„dition soeuer he be But ought to be commoÌ„ vnto all the world aswell men as womeÌ„ yea also in a vulgar coÌ„mon languag vnderstaÌ„d of al for asmuch as to al generally it is directed the promises of the Lord contained in the same appertaineth vnto all whereby Antechrist with all his do exercise great and cruell tiranny vpon all the faithfull children of God aswell for that he taketh from them and forbiddeth them the reading thereof setting before them his dreames cannons and damnable traditions in stéede of the same But also for that he forbiddeth and commaundeth in any indifferent things vpon paine of deadly sin and eternall condempnation which is a true note and marke of Antechrist The .lvii. Article I Beléeue that holy euangelical doctrine to haue byn confirmed in his time by diuine miracles aswell by Iesus Christ the prophets Apostls as by other faythfull and good ministers of the same So that it is not neede now to haue or demauÌ„d other but to content our selues with that which hath byn made and to beléeue simply in the onely worde without séeking any further Watching and alwayes taking héede that we be not deceiued by the false myracles of Antechriste of which the worlde is at this daye full whiche are doon and wrought by the opperation of sathan for to conforme all idolatries errors abuses and iniquities in blinding the poore ignoraunt people The Lorde doth permit the same iustlye because they well not receiue the spirite of trueth for to be saued He permitteth that they should receiue the spirite of lyinges with the effecacie of abusion for to be condempned for that they haue allowed lying and iniquitie And haue reiected righteousnesse and trueth Then the true myracles are done by the onely vertue of God for the confirmation of his doctrine and are geuen vnto the Infidelles and not vnto the beleeuers but the prophesie that is to saye the worde is geuen vnto the faythfull and beléeuers The .lviii. Article I Do also beléeue the holy Sacraments which are the second mark of the true Church to be the signes of the Alliance made betwéene God and vs by Iesus Christ seales of the Lordes promise and externe and visible Symboles of the inwarde faith the which are onely two in number to weete Baptisme and the holye Supper of the Lorde These are not voyde and emptye signes but full That is to saye not onely significatiue signes but also exhibitiue of the thinge they signify indeede as wee wyll declare hereafter GOD wylling Touching the other fyue whiche are receaued and exercised with great abuse and superstition in the papisticall Church to wéete Confyrmation Confession Maryage laying on of handes otherwise called order and vnction I saye all those to haue beene ecclesiasticall ceremonies whiche the holy Fathers haue vsed in their tyme holyly without anye superstition whiche also we may at this daye vse after theyr example so that it be doon without error abuse and superstition Alwayes saued the christian and euangellicall lybertye the whiche delyuereth our consciences from all externall Ceremonies instituted by menne wythout the woorde of God. The .lix. Article I Beléeue that the Baptisme is the signe of the new alliance betwéene god and vs made by Iesus Christ and the marke of the Christians in the Gospell as of late the Circumcision was the mark of the Iewes vnder the law That it is also an exterior washing doon by water signifiing an interior washing in the spirit don by the blood of Christe the which ought to be geuen and bestowed aswell to the litle Children as to the olde ones according to the ordinance of Iesus Christe and that once only without reiterating it That is the red Sea within which Pharao that is to saye the Diuell with his prouokementes of sinne is altogether drowned and the Israelites passed thorow the middes safe And afterwardes walked thorow the wildernesse of this worlde with great anguish werynesse and troubles vsed daylye the celestiall Manna which is the holye worde of the Lorde vntyll they entred by death into the Lande of the celestiall promise The lx Article I Beléeue also that the Baptisme is
the entrance of the Church a washing of regeneration and a renewing in the holye Ghost by which we renownce our selues Sathan the flesh sinne and the worlde for hauing layd away the olde man with all his concupicences we put on the newe man which is Iesus Christe in righteousnesse and holinesse with whome we dye and are buried in his death that as Christe is rysen from death by the glorye of the Father so should we walke in newnesse of life mortifiyng alwayes that which is of vs in vs for to destroy and roote out the body of sinne The .lxi. Article I Beléeue that that baptisme ought to be administred not with oyle salt spittle or such like things but only in pure and cleane water in the name of the Father the sonne and of the holye Ghoste after the ordinance and institution of God without chaunging any thing adding or diminishing and that altogether in a vulgare and common language vnderstanded of all forasmuch as all that which is doon or sayde in the Churche of Christe ought to be vnderstanded and knowen of all the faythfull By that Baptisme wee are chaunged and transformed from the Children of wrath sinne dyuell and perdition into the children of God of grace and saluation For to bee heyres of GOD and coheyres with Christe in eternall lyfe And therefore it ought to be geuen and bestowed onely to reasonable creatures which are capable of those thinges and not vnto vels or such like things whiche cannot receyue it nor exercyse the thinges sygnifyed by the same The .lxii. Article I Beléeue that Baptisme of water not to bee so necessary vnto saluation that man cannot be saued without it in case of necessitye Also I doubt not of the saluation of the litle Infanntes which dye without Baptisme but that they are saued in the fayth of theyr parentes aswell as if they were baptised as also in tymes past the litle Chyldren vnder the lawe whiche dyed without Circumcision were saued in the fayth of theyr parentes I vnderstande that onely of the children of the faythfull to whome the promyses of the Lorde appertayned and not to the Infidels and reprobate The .lxiii. Article I Beléeue that the holye Sacrament of the Supper is a holye and externe Ceremonye instituted by Iesus Christe in his Gospell one day ebefore his death vnder the likenesse of breade and wine in remembrance and recordation of his death and passion hauyng and contayning in it the promyse of the forgeuenesse of synnes by whych we perticipate truly the body and blood of Iesus Christe and are nurrished and fed in the Lordes house which is his Church after that we are entred in the same by the Baptisme That also ought to be geuen and bestowed vnto all vnder both kindes after the ordinance commaundement of Christe against which it is not lawfull to attempt any thing The .lxiiii. Article I Beléeue that in that holye Sacrament the signes or Symboles are not in any wise chainged but that they abide wholye in theyr nature That is to say that the bread is not changed nor transubstantiated as the Caphardes and false Doctors haue taught deceiuing the poore people into the body of Iesus Christ neither the wine transustantiated into hys blood But that the bread abydeth alwayes bread and the wine wine euerye one in his proper and first nature For the wordes which Christe spake vnto his Apostles in geuing the bread saying This is my body I do vnderstand and beléeue it to be spoken by a figure called Metonimia whiche is a kinde of speaking verye common in the holye scriptures as the holy scriptures and ecclesiasticall Doctors Ireneus Cyprian Tertulian Ambrose Augustine Chrysostome and such other haue vnderstanded and declared by theyr writinges who lyued before the Counsell of Lateran in which was concluded the transubstantiation of the bread into the body of Christe and the wine into his blood and geuen for an article of faith to the great dishonor of God and offence of all the Church in the yeere of our Lorde .1050 by pope Leo the ninth in whiche tyme Sathan was then let loose as was foreshewed in the Apocalips troubled the Church of Christe more then it was before The .lxv. Article I Beléeue that all that Sacrament lieth and consisteth in vsing so that in not vsing that bread and that wine do differ nothing from other cōmon bread and wine which men vse commonly in their houses therfore I beléeue not that the body of Christ is contayned tyed or enclosed in that bread vnder that bread or with that bread neither the blood in that wine vnder that wine or with that wine But I beleeue and confesse his body to be in heauen at the right hande of the Father as we haue declared before and that as often and when we vse that bread and that wine according to the ordinance and institution of Christ that truly and indéede we receyue his body and his blood The .lxvi. Article I Beleeue that that receyuing is doone not carnallye or corporally but in spyrite thorow a lyuelye and true fayth That is to saye that the body and blood of Christe are not geuen to the mouth or belly for the nurrishing of the bodye but to our fayth for nurrishing of the spirite and inwarde manne to eternall lyfe And for to doo that it is not needefull that Christe descende from heauen for to come vnto vs but that we ascende vnto him addressing our hartes thorow lyuely fayth an hygh to the right hand of the father where he sitteth from whence we looke for our redemption and not to séeke it in these corruptible elementes The .lxvii. Article I Beléeue that that holye Supper is a Sacrament of fayth vnto the faythfull onely and not for the infidelles in which one fyndeth and receyueth that that one bringeth thyther and no more except it be peraduenture augmentation of fayth grace and vertue and therfore in the same those onelye doo receyue and finde Iesus Christ to saluatiō which bringe it with them thorow a lyuely and true fayth But others doo finde and receyue there onely the externe and visible Symboles and that to their condempnation as Iudas and other such wicked and reprobate The .lxviii. Article I Beléeue that that Sacrament containeth two thinges one which is terrestriall carnall and vsible another which is celestiall spirituall and inuisible and I do confesse that as our body and inward man receyueth the terrestriall and visible thing which is the bread and the wine by which it is alymented and nurrished that also verely our spirit and inward man receiued the celestiall spirituall thing signified by the bread wine to wete the body and blood of Christe So that we are made one with him bone of his bones flesh of his flesh perticipating with him in all righteousnesse
and other vertues gifts and goodnes which the eternall father hath put in him The .lxix. Article I Beléeue that the holy Fathers Patriarkes Prophetes and all other faythfull and good people which haue gone before vs and are dead in faith dyd knowe farre of him that shoulde come to wete Christe by the worde and fayth and did receyue asmuch and the verie same which wee receyue nowe by the Sacramentes who also were of the verye same Churche fayth and lawe of which we are Christians as wee are and haue vsed the same Sacramentes in figure which we vse in déede The .lxx. Article I Beléeue that vnto that holy Table ought to be admytted but onelie the faythfull the true contryte and penitent and all that are vnworthy to be reiected for feare least they defyle contamynate the holy meates which the Lorde geueth not but vnto this domesticall and faithfull I call vnworthy all Infydels Idolaters blasphemers contempners of God Heretikes and all people which make sectes for to breake the vnitie of the Churche all periured persones all those which are rebellious against their fathers and mothers and their superiors all seditious persons quarrellers fighters whoremongers théeues rauishers couetous droonkerdes gluttons and generallye all those which leade a slaunderous and dyssolute lyfe Such manner of people haue no parte nor portion in the kingdom of God therfore they ought to be reiected and put out of the Church with whome it is not lawfull to frequent eate drinke or contract allyaunce except it bee peraduenture to win and leade them to repentaunce The .lxxi. Article I Beléeue that the popishe Masse is not nor can not be the holy Supper of the Lorde But a méere inuention of lying and wicked men altogether contrarie vnto the same as the nyght to the daye Beliall to Christe The which shall be knowen of all men more clearelie then the noone day by the conference and collation made betwéene the institution of that Supper recyted and written by the Euangelistes and chieflye by the Apostle Saint Paul and the celebration of the Masse Therefore it is not a remembraunce of the true sacrifice that is to saye of the death and Passion of Christe as the holye Supper is But a renouncing of the same for so much as it attrybuteth that which belongeth vnto the onelie blood of Christ shedde vpon the crosse to wete satisfaction purgation and remission of sinnes with collation of grace and maketh vs to worship the creature in steede of the Creator a péece of breade in stéede of Iesus Christe our onely Lord sauiour and redéemer The .lxxii. Article I Beléeue the thirde marke of the Church which is the Ecclesiastical discipline to be greatly profitable yea necessary in the Catholike church for the consolatioÌ„ of the good correctio of the wicked The which also I receyue submyt my selfe to the same knowing that it is the ordinaunce of Christe in the Gospell The which also was practised by the Apostles in the primatiue Church that all might be done honestlie and in good order which is an honest and necessarie thing in euery Congregation The .lxxiii. Article I Beléeue the power to bynde and loose excommunicate and absolue which we call commonly the keies of the Churche to bee geuen of God not vnto one man or two or to any particularly but vnto al the Church that is to saye to all the faythfull and beléeuing in Christe not for to destroye waste or consume but for to buylde vp and aduaunce it altogether Therefore I saye and confesse that the excommunication or absolution of the same ought not nor can not be geuen at the appetyte or wyll of some perticularlie but by the consent of all the Churche or at least of the greatest best and holyest parte of the same congregated and assembled in the name of Christ with prayers The .lxxiiii. Article I Beléeue that excoÌ„munication executed duelye according as Iesus Christe hath declared and commaunded in his Gospell to bee of so great aucthoritie power strength that it can shutte men out of heauen So that all those which are by lawfull excommunication reiected and put out of the Church mylitant they shall be also reiected and put from the Church tryumphant which is in heauen except they repent that is a sharpe sworde for to câ—tte away the rotten members of the mysticall body of Christe which is his Churche A key for to shutte vp the heauens against the wicked and a rodde to chastice correct them The which yet neuerthelesse is not made for to confounde them but as a spyrituall medicine for to amend relieue heale and to set them vp againe froÌ„ which they are fallen The .lxxv. Article I Beléeue that that excommunicaon which is the last staffe of the Churche ought not nor can not be cast against any person which first hath not receyued and made profession of the faith and christian Religion As also it cannot be pronounced for euerie small thing as are debtes or other lyke thinges Nor also be executed against all sinners but onely against publycke rebellious and obstynate sinners towards whome the worde of God and the brotherly correction commauÌ„ded by Christ in the Gospel taketh no place Wherfore all those do greatly abuse that staffe which do excommunicate the Christians for smal things with out hauing suffred the brotherly correction In lyke manner also those which do excommunicate the Iewes Turkes Heathens other Infidels yea also the Flyes and other brute beastes wylling to cast put out of the christian Church all that which neuer was in it The .lxxvi. Article I Beléeue besides the same that the vnitie of spyrite wyll peace concorde and loue that is to saye true loue and brotherly delection amiable the mutuall supporting the one towardes the other is also one of the markes and signes of the true calholyke Church of the faithfull childreÌ„ of God by which they are known to be of the schoole number of the Disciples of Iesus Christ And we must not glory of the tytle of Christian or of the fayth saying I beléeue I beléeue except we haue that loue peace charitie and true vnitie of the harte together agréeing the one with the other in all good works For the true faith neuer goeth without these things by which also it declareth manifesteth it self vnto al. These are the signs marks of the true christian church to which she is bound tyed and not to a certaine place tyme or persons And there she is perfect where these markes are founde and exercised and not otherwise that if one of that fayle then it is not perfect And although that that total perfection can be founde for the estate of this present world in the Church myllytant yet the faulte ought to be acknowledged before the Lorde and to endeuor to
⧠A briefe and cleare Confession of the Christian Fayth Containing An hundreth Articles after the order of the Creede of the Apostles Made and declared by Iohn Gardiner Translated out of French into English by Iohn Brooke of Asshe next Sandwitch An. 1577. Rom. 10. ¶ The beliefe of the hart iustifieth but to confesse with the mouth maketh a man safe Imprinted at London for Edward Wight and are to be sold at his shop at the litle North doore of Paules at the signe of the Gun. 1579. ⧠To the Right Honorable Syr William Cecill Knight Baron of Burgley Knight of the Honorable order of the Garter Master of her Highnesse Wardes and Liueries one of the Lordes of her Maiesties priuy Counsell and Lorde high Treasoror of England REading this small litle Volume fyrst written in French and collected by Maister Iohn Gardiner right honorable and perceiuing the same in my simple iudgement vnder a poore habite and litle showe to beare and importe great and waighty effect finding also therin such singuler ground of profound learning and rare wisdome and therewithall such firme approbations and inexpugnable defences with authorities of holy writ I thought it no lesse then needefull and nothing more then necessary to doo what in me mightlye to make the same obuious vsuall and familyer vnto my brethren of this Realme by translating the same into our mother tongue The which thing hauing once perfourmed and finished according to my poore talent and sclender skill although I doo not doubt to haue followed myne Authour directlye and truly in sence and exposition without corruption or abuse yet finding in my selfe such imperfections of learning such barrennes and want of fine Phrase and choise wordes wherwith to haue garnished the same vnneathes I durst of my selfe or in myne owne name launch foorth my silly barke into the troublesom waues not doubting saile she neuer so sure true but somtimes shee shal be countermet with churlishe byllowes and puffed at with outragious blastes and violent tempestes The force wherof more safely to defend and withstand being loth to leaue the same in such obscurenesse and secrecy as I found it whereof no Christian man ought to be ignorant I imagined with my selfe to seeke to ancor in your harborough being very desirous that this my vnsmoothed and roughe hewen workemanshippe might haue free passage and safe conduct vnder your Honors fauorable protection and defēce In which purpose and pretence being abashed and more then halfe dismaied by the occasions aforesaid yet grewe I in double hart and tooke treble encouragement that the authoritye of the matter it selfe would more then counteruaile the rest in your Honors fauorable acceptaunce But when I further considered wherof I should craue you to be a supporter namely of the Christian fayth for so the Booke is intituled and contayneth an hundreth Articles of the Christian fayth all fearefull doubtes expelled assured truste willed mee to abyde constant in my purpose For as to your Honorable tytle Wisdome hath annexed her enlargement of Authoritye so to that Authoritye godlye zeale hauing adioined a feruencie of true fayth and to these also humilitye of spirite hauing coupled franke curtesye and beneuolence towardes all These I saye right Honorable haue made me so bolde to craue that this my small peece of trauaile whatsoeuer maye receyue that hope hath promysed and with my good will would gladlye deserue being no wayes able excepte by prayer to almyghtye GOD on whome as dutye byndeth I shall not cease contynually to call for your Lordshippes long preseruation of lyfe and much encrease of his moste comfortable blessinges Your Honors dayly Orator Iohn Brooke ⧠Iohn Gardiner vnto all the litle French Church of Strasburg assembled together for the Gospell in the name of Iesus Christ grace peace and mercie of the Father through Iesus Christe our Lorde onely Sauior and redéemer in the vertue of the holy Spirite be geuen vnto you eternally Amen WHen I consider the cleare lightes the great ingenyous and sharpe wittes which the Lorde in our time hath placed in his Church déerely beloued brethren and welbeloued in Iesus Christe who neuer cease day nor night to aduaunce the glorye of God and to promote the kingdome of Iesus Christe his sonne aswell by their wordes as writing of whome I am not worthy to be a Disciple I am ashamed and feare lest I be iudged raish to put my hand to the pen after them and chiefly for to entreat of thinges so litle and common the which they haue entreated of in theyr Catechismes from the beginning But the holy desire of you and of manye other good brethren who hauing heard openly the reading of this litle Treatise instantly requiring to be pertakers haue incited yea constrained mee to do it with the great desire that I haue of the aduauncement of the glory of God and of the health of all my brethren Knowing that God would haue al the world to come vnto the knowledg of the trueth and by that meanes to be saued I know also that for the building of the Lordes tabernacle made by Moyses euery one brought that he had some golde and siluer others precious stones others linnen cloth goates and buckes skinnes others wood and common stones and all of it was set a worke So I estéeme for the building of this house of the Lorde which is his Church euery one may and ought to bring that that he hath some more some lesse according to the tallentes which the Lorde of the house hath geuen them I wil content my self to carry litle common stones for this building and do hope that the Master worke men will not reiect my seruice nor my litle stones so that they be fitte for the building as I hope they shal be God ayding me The poore wydowe which did put into the box but two litle peeces of siluer was not reiected nor despised of the Lorde but was as much praysed as the great ritch men which gaue a great deale more then she All that being well considered hath mooued me to set forth this litle treatise in this tyme chiefly in which the Lorde hath the siue in his hand to sifte examine and repurge his Church in which it should be verye good in my iudgment that euerye mans fayth should be knowen and chieflye of those which make profession of the Gospell for to teach others as are the Doctors and Ministers of the word that the false Prophets and Hypocrites which doo bowe theyr shoulders and leane theyr eares vnto false papisticall doctrine of Antechriste should be knowne driued and chased a way from the good faythful For that cause I am contēt that my faith in which I will lyue and dye thorow the grace of the Lord be knowen of al the world Now this litle Treatise shall haue much neede of a second which shal geue the reason of that that this here confesseth for it is one thing to confesse the fayth
and another to geue a reason of the fayth To confesse the fayth that is purely symply and clearely to say and confesse with hart and mouth or by writing that that one beléeueth of God and 〈◊〉 â—is word But to geue a reason of the fayth is to prooue and openly to shew by teres of the holy scripture and manifest reasons grouÌ„ded in the same what one beléeueth and wherfore one beléeueth as Saint Peter the Apostle commaundeth The which I haue made in tymes past in the time of the faires as you haue heard and vnderstood in declaring that confession by Articles for to geue some lytle taste of the Gospell vnto the straingers which came hether and to make them to vnderstand what is our faith and religioÌ„ in which we wil liue and dye and that we are not heretickes seditious nor blasphemers as many do estéeme vs to be but faithfull and true Christians hauing and receyuing one onely Iesus Christ for our Lord Sauiour Mediatour and Aduocate beleeuing hoping in him only and not in any other for which also we wil venter and ieopard not onely our externall goods but also our bodyes vnto the last droppe of our bloud Knowing that whosoeuer shall loose his life for the loue of him shall fynde it and he that will kéepe it in renouncing and forsaking him he shall loose it eternally This hath beene my marke and principall end all that time there in which I had not nor haue yet at this present the leisure to collect and put in wryting all the probation arguments reasons which I haue vsed aswel of the holy scriptures as of the auncieÌ„t fathers for to yeeld a reason of my faith to shew the truth of the articles therof therein contained But if the Lord do geue vs good peace and keepe vs yet stil in this place as I hope that he will do thorowe his mercy although we haue not merited it I promise to geue vnto you the second treatise correspondaÌ„t vnto this here in which I wil geue the reason of my faith as in this I wil declare and confesse with the helpe of the Lord the verity of all these Articles which are in number an hundreth aswell by the word of God as by the writings of the auncient Fathers according to my litle faculty the grace which the Lord shall geue me and then I will content my self that I haue liued in this world In the meane time deere brethren I praye you to receyue and take in good part this litle gifte and present of the hand of your lawful brother and faithfull friend hoping to receiue a greater I assure you that the onely word of the Lord is the fayre and large garden of pleasure within which I putting my selfe haue gathered these goodly swéete smelling flowers and made this fayre garlande of triumphe for to put it vpon the heads of the true faithfull Christians such as now are And I haue taken nothing from the sinke puddle and takes of Luiterim nor from other such like papisticall doctrines Antechristians and inuentions of men For out of such sinkes puddles and infections such flowers spring not forth but rather thornes bryers and thystles for to fede and crowne the Asses of Antechriste I may boldlye saye that there is nothing in this litle Treatise but that I can shew and prooue it by the worde of God the which I haue folowed and not the diuers opinions of men For I haue not sworne in any mans word but in that same of Iesus Christe vpon which my fayth is builded and not vpon the opinion of men therfore I haue spoken here and written freelye that which I féele in my harte without hauing regard vnto any other then vnto my only Lord and Master Iesus Christe This may serue at all tymes for a paterne rule of the confession of faith to all those which wyll declare them selues to be of the number of our assembly following the holye custome most allowable of this litle Church that all those which will perticipate or communicate with vs in the holye table of the Lorde firste of all ought to make publike confession of their fayth that is to saye to declare before the assembly the fayth and knowledge which the Lorde hath geuen vnto them of the word and Gospell of his sonne Iesus Christ that they may be knowen and manyfested vnto all the congregation to be of the number of the faithfull and true members of Christ worthy to perticipat of the giftes graces and benefits of the Lord with the brethren As also of late vnder the lawe all straungers which would communicate or perticipate the pascall Lambe with the people of Israell ought first to renounce all Idolatry to receiue circumcision to make profession of all the lawe and religion of God geuen by Moyses promising to liue and walk in the same all the daies of their life And by that meanes were admitted to the Passeouer to eate and communicate with the other and not otherwise As it is written in the booke of the lawe Truly it is more to perticipat in the holy table of the Lord that is to say in the holy Sacrament of the Supper theÌ„ to eat the pascall Lambe for somuch as the cleerenesse is more then the shadow and the verity more then the figure For the lawe was but the shadow and figure of the verity the which we haue present before vs If theÌ„ there were vnder the law obserued and kept such discipline in the Churche of God among the faithfull how much more ought it to be obserued vnder the verety in the shéepfold of Iesus Christ which is his Church who commaundeth the shepheardes thereof to knowe the sheepe and call them by their name and diligently to consider theyr estate lest they should geue the childrens bread vnto dogs and the pearles vnto hogs Then as Moyses the seruaunt of God did not admit vnto the Passeouer anye straungers before they firste declared their faith so the good faythfull ecclesiastical pastor ought not to admit according to my aduise saued alwayes a better iudgement vnto the holy table any straungers whose fayth is vnto him vnknoweÌ„ but to endeuor him self firste to knowe their fayth and religion by all meanes priuately and perticulerly if he cannot publikelye before the Churche and Congregation that he maye witnesse of theyr fayth before all the brethren And by that meanes to admytte them with the other This pollycye and lowable disciplyne was kepte and obserued in this our litle Church as you knowe from the beginning vnto this daye The Lorde thorowe his grace graunt that it may long continue to the praise of his name For by the same many ignoraunt are taught in the rudimentes of the Christian faith And there knowledge is alwaies augmented and there is none of vs but receiueth great profit To this then this litle Treatise maye well serue for a patterne and rule
as it is sayd for the young ones simple and ignoraunt who maye take what they thinke good and leaue the rest for to auoyd prolixity therfore I haue deuided and distinguished it by Articles Furthermore this Confession is deuided in to foure principall poyntes In the first I shew what I beleeue of the holy Trinitie chiefly of the eternall Father and of the thinges made by him of the first creation of man and of his fall In the second what I beléeue of the Sonne which is the second person and of the thinges by him made chiefly of the repayring and restoring of man In the third what I beléeue of the holy ghost which is the thirde person of the holye Trynitie by whom man made by the Father and restored by the Sonne is mayntained and kept in his being In the fourth what I beléeue of the holy Catholike Church and of the thinges concerning the same That doon I shew and declare the great frutes proceeding and comming from that fayth whiche are thrée in number as you may see towardes the ende And all of it is made after the order of the simbole or creede which we call commonly the Apostles creede which hath bene receiued at all tymes without any contraduction in the Catholike Church And let no man maruaile although I multiplye these Articles vnto an hundreth although that the Créede containeth but twelue For euery one of the twelue contayneth other twelue and more Doo then as the honnye Bées who of all flowers doo gather profit By that meanes you shall augment more and more in fayth and knowledg of the Lord in charity and loue towardes your neyghbours for therein dependeth all the lawe and the Prophets I beséeche that good God and celestiall father which hath deliuered you from the tirraunye of Antechriste and hath drawne you from darknesse error and ignorance opening your inward eyes declaring him selfe vnto you by his Gospell that it would please him to augment alwaies his giftes graces and benedictions in you to direct and keepe you by his holy spirite Vnto eternall life in the name of his sonne Iesus Christe our Lord and one-Sauiour Amen From Strasburg 24. Iuly 1549. ¶ Iohn Brooke to the Christian Reader THis litle Pamphlet gentle Reader may seeme vnto thee a thing of small value and lesse importance if thou make thy estimation thereof by the small outwarde showe and feeling But if in this litle and light worke to the eye be encluded great and waighty matter if in this briefe and short Treatise be wrapped and sufficiently set forth long and manifold causes how much the more then is it to be imbraced and estemed I promyse thee nothing but for gramrecye offer thee my good wyll and trauaile I red it in French written by master Iohn Gardiner and finding it pithy profitable and necessary to bee red of all Christians for thine onelye commodity and comfort I haue translated him into thy mother tongue If in this translation thou finde any imperfection let my zeale good meaning towardes thee counteruaile or rather preuaile to gaine thy friendly acceptaunce and do not therein condemne the thing or the Authour who vndoubtedly needeth no supporter or defender but bringeth with him munition and defence sufficient But aduenture I say the reading as I did at the firste if thou finde him worthye make it a Iewell vnto thee beare him daily in thy hand or button him nere thy hart in thy bosō he is neither heauy nor cūbrous nor wil be vnto thee very chargeable Gods holy spirite be thy guide in reading and vnderstanding to the establishment and confirmation of thy Christian faith Farewell ⧠A briefe and cleare Confession of the Christian Fayth contayning a hundreth Articles after the order of the Apostles Creede I beleeue in GOD the Father almightye maker of Heauen and Earth The .1 Article FIrst of al I beleue in one GOD onely in essence and substaunce thrée in person the Father the Sonne and the holy Ghost The Father as the Originall and beginning of all thinges aswell visible as inuisible Of whome also they depende aswell in their being as conseruation And he dependeth not but of him selfe eternall without ende and without beginning The Sonne as the heauenly worde the sapience and wisdome of the Father which is eternally before al worlds begotten of the Father of his proper substaunce and nature Because that in him shineth his proper carecter Image otherwise inuisible vnto the mortall man. The holy Ghost as the vertue and eternall power which is neyther made nor created nor begotten but proceeding from the father and the Sonne eternally as alone proceeding of two persons The 2 Article I Beléeue that these three persons are of one essence and substance nature Authoritie power will goodnesse wisdome and eternitie And that these three are but one spirituall substaunce eternall without ende and beginning true good iust mercifull of soueraigne power and wisdome hauing and containing in him selfe all goodnes hauing no neede of any thing The 3. Article I Beleeue that GOD being so onely one in essence and three in person ought onely to be serued honored feared loued adored and inuocated in all our necessities as he which can and wil prouide for them and none other And therefore I say and confesse that I beleeue in one God that is to saye I acknowledge and receyue him for one onely Lorde Mayster and Sauiour of whome proceedeth all my goodnesse with whom I can do all things Without whom I can do nothing In him alone I doe trust and fixe all my harte hoping that he will take my parte against all men assisting me alwayes through his holye spirite and deliuering me from all perilles and daungers through his grace and mercye without my merits administring vnto me all thinges necessary aswell for the soule as body as a good father as he promised me by his word The .4 Article I Beleeue that he being altogether puissant hath of nothing from the beginning created Heauen and Earth and all things that are therin That is to saye all thinges aswell celestiall as terrestriall visible as inuisible reasonable as vnreasonable sensible as insensible Whome he kéepeth guideth ruleth and gouerneth through his diuine wisdome without whose prouidence nothing commeth to passe neyther in this world nor in the other The .v. Article I Beléeue that the same God the father Sonne and holye Ghost after hauing created all thinges created and made man after his owne Image and likenesse that is to saye immortall good iust true sage wise mercifull and perfit in all thinges perticipating vnto him his goodnesse righteousnesse and other perfections of God hauing a will that can accorde and agrée in all and by all vnto the will of his Lorde and that altogether by grace without any merit The .vi. Article I Do also beléeue that as the Lorde hath created all things celestiall
fayth of those thinges sealeth and confirmeth the promises of the Lorde within our hartes through his goodnesse and grace that we néede not to doubt any thing at all The .xliiii. Article I Beléeue that that holy Ghost dwelling in vs doth regenerate vs thorow his grace and vertue into a renouation and chaunging of life mortifiyng in vs all that which is of vs and of the olde man the flesh and the world and quickning all that which is his that wee should liue no more to our selues but to Christe who also doth and worketh in vs al good works agréeable to the father and rebuketh checketh and vanquisheth the world of sinne righteousnesse and iudgement The .xlv. Article I Beleeue that the holy Ghost is the Doctor of the Ignorant who teacheth directeth and leadeth vs into the knowledg of the trueth by which we are deliuered from darknesse and set into life Also he is the comforter of the poore afflicted for to ayde fortifie comfort and assist them in al troubles and aduersities that they shoulde not dispaire in them as the wicked and reprobate doo but that they shoulde taste and féele the gentlenesse benignitie and mercifulnesse of the father who thorow crosse and diuerse trybulations doth bring his into eternall glory The .xlvi. Article I Beléeue that that holy Ghost is the spirite of lyfe quickening all other spirites aswell celestiall as terrestriall and that he is only holy in him selfe by whome all other are sanctified so that if any spirites are holy as they are either in heauen or in earth it is not but thorow the sanctitie of that holy spirite which is the cause wherfore I beléeue in him that is to say that in him I hope and put al my affiance assurance and truste as I haue spoken before of the Father and the Sonne Behold the third point of my faith which is touching the holie Ghost the thirde persoÌ„ of the holy Trinitie by whom after that we are made by the father and restored by the sonne we are kept and gouerned vnto the ende Now it remaineth to intreat of the fourth point of my faith which is touching the Church and the thinges concerning the same I beleeue the holye catholike Church the Communion of Saintes The .xlvii. Article I Beléeue and confesse one onelye catholike and vniuersall Church which is a holy Congregation and assembly of all the faythfull beléeuers chosen and predestinated to eternall life before the constitutioÌ„ of the world of whose number I accompte and beléeue my selfe to be one thorow the only grace and mercy of the Father hauing the merite of my good Lorde and Maister Iesus Christe and not by my good workes or merites which are none at all The .xlviii. Article I Beléeue that Church to be inuisible to mans sight and vnto God alone knowen the which is not set tyed or limited in a certaine place or to certaine men but dispersed and seperated abroad thorow out the world Neuerthelesse ioygned together in harte wil and minde thorow the band of fayth and loue acknowledging all of them one onely God one only head and mediator Iesus Christ one faith one law one baptisme one spirituall table in which one onely meate and one onely spirituall drinke is administred vnto them vntil the consumation of this world That Church comprehendeth in it all the iust and elect from the first iust Abell vnto the last which shal be â—ound in the ende of the world and therfore I call it vniuersall For touching the visible Church which is the congregation of the good and of the wicked the elect and reprobate and generally of all those which say that they beléeue in Christe I beléeue it not because I see it with my eye and fayth is of inuisible thinges The .xlix. Article I Beléeue that that inuisible Church is the Lordes fielde within which there is neither cockle nor darnell but that it is the house and habitacle of the holy Ghost within which there is neither Caim Iudas nor the wicked rich man. That it is also the sheepefolde of Christe within which there commeth no stincking nor infected goates but all shéepe lambes and domesticall ewes bearing fruit in theyr tymes and seasons That it is the body of Christ in which theyr is no rotten or corrupt member That is also the spowse of Christ pure and cleane without spot or wrincle or anye such like thing holy and erreprehensible purified and sanctified in the bloud and by the word of his head and wel-beloued spowse Iesus Christe wherfore those which are grafted in her through liuely fayth cannot perish The .l. Article I Beléeue that the giftes and graces of the holy Ghost are dispersed and geuen vnto euery one of the members of that Church not so much for the perticuler profit vtility of them as for the generall profit and vtilitye of al the assemble or Church and that altogether through grace without any merite according to the good will and prouidence of God to some more and to some lesse that we may know the one to haue néede of the other and maye ayde and helpe the one the other in all necessities aswell corporall as spirituall as members of one body The .li. Article I Beléeue the communion of Saintes that is to saye that all that whiche the Lorde geueth vs in this worlde whether they bee goodes concerning the body of the spirite that he geueth them chiefly to the profit and vtillitie of all the Church and therfore ought to be distributed and bestowed vnto all the faythfull chiefly in necessity Insomuch that as we do al communicate in one GOD in one fayth in one law in one baptisme and in one spiritual table that also we may communicate in all that which proceedeth and commeth vnto vs by the meanes of all those things for otherwise we are not Christians nor faythfull dispensators of Christe I alwaies reiect the Anabaptisticall Communalty of goodes wiues and other like things receiuing the Apostolicall communaltie which hauing and possessing some goodes perticulerly deuideth and distributeth vnto euery one as he shall haue neede and as necessity requireth The lii Article I Beléeue that that Church is as the Arke of Noe within which there was health and lyfe and out of which there was but death ruine and perdition For as Christ is and raigneth in his Church so Sathan is and raigneth altogether out of the same the which also is kept thorow the spirite of Christe directed and guided by his worde and nurrished by the Sacramentes She shall haue alwayes aduersaries and shal be alwaies tormeÌ„ted in that sea by the thunders of Antechriste and by the windes and tempestes of Sathan For all the gates of Hell do arme and set themselues against it But she shal not be drowned in the waters but shall abyde eternally For somuch as she hath a
his worde For as God is a spyrite so woulde he be serued in spyrite and trueth The .lxxxv. Article I Beléeue that all the seruyng of GOD which is done without hys worde and commaundement to be Idolatrie and wickednesse I call Idolatry after the fashion of the Prophetes not onely that which is done to the honor of an Idoll or of strange Gods. But also that which is done for the honor of the liuing God without his worde and commaundement Therefore Idolaters are not onelie those which do worshyp and serue Idols and straunge Gods as the Ethnickes Panymes and such lyke But also all those which worshyppe and serue the true God of heauen after their fantasie or traditions of men without fayth without the worde and otherwise then God commaūded And on the other syde I call those faithfull which do acknowledge and serue one onely God of heauen after his worde and commaundement of whome all the works aswell externall and internall corporall as spyrituall are the true seruing of the Lorde for that they are done in the fayth of the sonne of God and according to the vocation of the Lord according to which euery faithfull person ought to walk The .lxxxvi. Article I Beléeue and confesse that it is not lawfull for any Christian to be assistant neither in spirite nor body to the sacrifices of Idolaters nor also to enter into their Temples whylest they are doing their Idolatries Sacrifices except it be for to rebuke thē in shewing them their abuse and to teach them the trueth as the holy Prophets and Apostles haue done and not for to dyssemble as Hypocrites For if the body be a creature of God as it is as the soule is the Temple of the holy Ghost and member of the misticall body of Christe If it must one day ryse againe and possesse the eternall lyfe with the soule it must also necessarily be that it be altogether geuen vnto the seruing of God in this world with the soule and spyrite Otherwise they cannot be ioygned together after the generall resurrection but being seperated the one should be in heauen with God whome be loued and the other in hell with the diuell whome hee serued the which is an impossyble thing Therefore I saye that all those dissymulations to bee a verie renouncing of Christe and of his Gospel In lyke manner I beleeue confesse that all those fayninges and false shewes by which the veritie of the Gospell is hidden and the word of God despised or by which the ignoraunt and Infidel is confirmed in his error or by which the weake is offended are not of God but of Satan altogether contrary vnto the truth of the word Therfore we must not halt on both sides but go vprightly before that great God which séeth beholdeth knoweth all things yea before they are begun The .lxxxvii. Article I Do also beléeue that the beginning of all Idolatryes was the excogitation and fyrst inuention of Images the which also were made to the abhomination and offence of the Soules of men and are as snares and nettes to the féete of the ignoraunt for to make them stumble Therefore they ought not to be honoured serued adored nor suffred in the Temples or Churches nor in the places where the Christiās doo assemble them selues together for to heare and vnderstand the word but altogether to be taken away destroied as the seconde commaundement of God doth well declare and that by the publyke authoritie of the Magistrate and not by the priuate authoritie of one perticular man. For the woodde of the gybbit by which one doth Iustice is blessed of God But the Image made with mans hande is curssed of God and he that maketh it with it Therefore we ought to kéepe our selues from Images aboue all thinges BEholde what I beleeue of the catholike Church and of the thinges concerning the same and that is for the fourth point of my faith Nowe remaineth to speake of the fruites proceeding from it and what I receyue by that faith which are three in number VVherof the first is The forgeuenesse of sinnes The .lxxxviii. Article I Beléeue that all those which are come and which shall come of the race or lyne of Adam generallye are conceiued and borne in iniquity corruption except one onely Iesus Christe and that they are all sinners transgressors of the lawe and wyll of God And according to their nature corrupted the chyldren of wrath worthy of Gods iudgemēt of condempnation eternall death hauing all néede of the grace mercy of God and of the blood of Christe to be shead For God hath enclosed all men vnder sinne that hée shoulde shewe mercie vnto all thorow Iesus Christ our Lorde The .lxxxix. Article I Beléeue that the knowledge of sin procéedeth from the law but the forgeuenes pardon of the same commeth from the Gospell and is geuen vnto vs thorow the only grace mercie of God in the blood of Iesus Christ kéeping the faith that we haue in him by which wee are reputed righteous before God and not thorowe our good works or merites nor by the merites of the purest creature celestiall or terrestiall For I do not know nor receyue any other merites thē those of my good Lord master and onely sauiour Iesus Christe who hath merited satisfied aboundantly for vs and hath payd the debt for all his in cancelating the hand wryting and obligation which was against vs and taking it away frō the midst of vs hath fixed it in the Crosse The lxxxx Article I Beléeue that that iustifying fayth is a pure singuler gyft of God the which is commonly geuen by the hearing of the word vpon which onely it is builded and not vpon the doctrines and traditions of men I call the iustifying faith a certayne assuraunce and sure peswasion of the good wyll loue grace goodnes and mercy of God towardes vs by which we are assured and verely perswaded in our harts of the mercy fauour and beneuolence of God the Father that he is for vs towards vs against vs and wil be vnto vs a mercifull father to pardon our sinnes to geue grace to adopt vs for his children and to constitute vs to be his heyres in the eternall life and that altogether fréely in his sonne and thorow his onely sonne Iesus Christ our Lorde and not thorow our merites or good workes That faith can doo all thinges and nothing is impossible to it the which is neuer perfect nor great inough in vs therefore we ought alwayes to pray with the Apostles saying Lord encrease our faith helpe our vnbeléefe For that onely doth comfort vs maketh vs holy righteous and agreeable before the Lorde doth make and declare vs to bee the chyldren of God and heyres of eternall life The which also is the mother