Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y ◠he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretiō or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse ▪ that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So thē we doubt not but according to the promise of our God the verye body and the very blood of the Lord ▪ that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represēted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe ¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 ◠9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 ▪ epistle of the second booke Item in the sermon of the supper Athanase vpō s Mathew chap ▪ 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the
wordes of the Apostle seconde sermon Item in the sermon made to the children as Beda reciteth in his collection Item 3 booke of the Trinitie chap. 4 10. Item agaynst Fastus xx booke chap. xxi Item of the citye of God Item vpon the 54. Psalme Item vpon xxvi homily vpon Saynt Iohn Item vpon Saynt Iohn xxvii treatise and 6 chapter and 30 treatise xxi chapter xxv Item vpon saint Iohn tract xx and â–ª 30. Item against Adamantus chapter xiâ— Item 3 booke of the doctrine of a christian chapter 16. Item in the epistle to Boniface and in the epistle to Dardanus and in manye other places Leo Pope in the Epistle wrytten to the clergie and to the people of Constantinople Cyrill vpon Saynt Iohn 4 booke chap. 14. Item in the Epistle to Caloâ—â—rius Theodorete in the first and second dialogue against the heretickes touching the verye bodye of Iesus Christe Hesichius the twentye booke vpon the Leâ—iticus the eyght chapter â–ª Gâ—laâ—â—us agaynst Eutiches Bartram in the booke of the bodye and bloude of the Lord. 1. Corint 11. In that we take and eate the breade and after drincke of the cuppe is a witnes of that which is interiorly done truly by the vertue and power of the holye ghost For he can thorowe the bonde of faith ioyne and binde those things together which of themselues be farre deuided a sunder concerning the distance of the places that is to say y â— as verelye as we take and eate the bread and drink y e wine by a naturall maner the which in continent after by digestioÌ„ turneth into our substance nourishment of our corporal life likewise as verily although by a spiritul and celestial maner not with mouth téeth is Iesus Christ him selfe which is now in heauen on y e right hande of his father coÌ„municated to vs that we may be flesh of his fleshe and bones of his bones that is to saye being knytte and incorporated with him by faythe oure soules and oure bodyes doth attaine to eternall life yea euen whylest we be in this world his spirite doth sanctifye and gouerne our bodyes and soules to dedicate and sacrifice all our lyfe to his seruice and to the charitie of our neyghbours for the loue of him Finally in that we take all of one breade and of one wyne corporallye and visibly so on the other parte spirituallye and inuisibly by faith we come al to participate bee partakers of Iesus Christ onelye the same I say sheweth to vs the bonde and knot whiche ought to bee betweene vs all as the mysticall bodye of Iesus Christ our heade according to the publike and common protestation which we do make The conuenaunce agréement of the thinges signified with the signes ceremonies is very euident and plaine by this which we haue already sayd namelye that as one loafe is made of manye graynes gathered and ioyned into one loafe or peece of breade and lykewise the Wine being made of many grapes declareth vnto vs the agréeing of the sygnes with the signifycation whereof wee haue spoken heretofore that is to saye the knotte and vnyon whiche we haue with Iesus Christ and the mutuall charitye with all the faythfull in Iesus Christ theyr head the worde that is to saye the ordinaunce and promyse of the Lorde whereunto the signes doth sende vs bee suche as saint Paule hath expresslye touched togeather left to vs according to the Euangelists The Lorde Iesus the same night in the whiche hee was betrayed tooke bread and when hae had geuen thankes brake it and sayde take eate this is my bodye which is broken for you do this in the remembraunce of me likewise he tooke the cuppe after hee had supped sayinge this cup is the newe alliaunce or Testament in my bloud do this as ofte as ye drynke it in the remembraunce of mee for as ofte as ye eate this breade and drinke of this cuppe ye shall shewe foorth the Lords death tyll he come The meanes to receyue Iesus Christ as wee haue sayde afore is fayth and therefore sayde saincte Augustine he that is not of the bodye of Christe eateth not the bodye of Christe and as he sayde in an other place the heretykes which be withoute the Churche maye wel haue the sacrament but not y â— benefyte of the sacrament from whence it foloweth â–ª that a man must proue hymselfe according to the doctryne of the Apostle that is to saye enter into our selues to see if we haue suche sorowe for our sinnes as it appertaineth and suche certaine and sure trust in our God accordinge to hys worde by Iesus Christ our onely mediatour And yet is not requyred such a perfyte sayth as no imperfection can bee founde but suche a fayth as is true and not fayned In those then that be suche the vnyon and coniunction whiche they haue obtayned with Christe by their faythe is more and more confirmed and sealed by the holye ghost in receyuing the signes and sure seale of this coniunction and knot as it is sayde that y e circumcision was in Abraham a seale of the righteousnes of faith the other on the contrarie in despysing that which is offered to them that is to saye Iesus Christe and dishonoring the signes and ceremonies instituted of the Lorde bring themselues culpable and guiltie of the bodye bloude of Iesus Christ from the which continuallie more and more they recoyle and fall backwarde The declaration of the death of Iesus Christ consequentlie of all that which he dyd for vs with thankes geuing for the benefites receyued and the examining and prouing of our selues be of the substaunce of the supper therfore caÌ„not be left out nor peruerted or altered without great sacriledge Wherevpon followeth that the Supper of the Lorde ought not to be communicated to those which can not proue nor examine themselues because they haue not the vse of reason as younge chyldren and such lyke nor to those which haue not made profession of theyr fayth or which be Iudged vnworthylie that is to saye excommunicated by the right iudgment of the Churche the whiche shalbe spoken of hereafter 50. The conclusion of the matter of the Sacramentes THese thinges considered it foloweth that the sacramentes be not onely ordayned to offer to God geuing of thanks which also is called a sacrifice and acceptable offring but rather that we shoulde receiue of his grace and liberality the which is more precious then heauen and earth that is the confirmation of our faythe and to be the nearer vnited and ioyned to Iesus Christe into eternall life 51. Wherefore the holye ghost is called the consolator or comforter and to vvhat purpose and ende the afflictions of the faithfull serueth FInally it is easy to perceue for what reason the holye ghoste is called the comfortor a Because his office is to ioyne vs to Iesus Christ
diuine nature as he sayd to his Apostles Finally if they alledge that the bodie of Iesus Chryst is now gloryfied the answere is peremptorie that wheÌ„ the Lord instituted thys sacrament his body was not as then gloryfied And neuerthelesse hys wordes were then as true and veritable as they be now at this day wherfore their saying is to no purpose for the glorification maketh but one bodye to become one infinite thing for it appertayneth but to one God to be infinite The ordinaunce of God ought to be playnely declared and expounded in the ministration of the sacramentes according to his word otherwise no faith can be there But these haue wrapped the ordinance word of the supper among a number of things vtterly contrarie to it for to turn away the people from that whiche they oughte chiefly to consider Also they say nothing but in an vnknowen language to the moste parte and finally muche lesse expounde they any thing but on the contrarie they enforce themselues to speake at that tyme basest and softeste so that then it séemeth they blow rather than speake And then they haue done their greate consecration by reason wherof they estéeme themselues more worthy than the Virgin Mary for say they the virgin Mary did but beare Iesus Chryst but we make him The supper is the Sacrament of the communion of the faythful as wel with Iesus Chryst as one with another but these against the expresse word of god againste the nature and the ende for whiche this Sacramente was instituted againste all the custome of the auncient Church haue changed it into their base Masses and particular Masses from whence shortely after were hatched and sprong vp this gret and horrible multitude of Massing Priestes We oughte to come to the Supper there to receyue in our owne persons by fayth the body and bloude of our onely Sauiour But these gyue in their Masses neyther breade nor Wyne but eate vp all themselues for all the Paryshe as they say But put the case that theyr Sacrament were a true Sacramente where fynd they that the sacraments do profite them whych receyueth them not or whether one maye receyue it by a Proctoure But what say they to Calixte one of their Popes whych woulde that al they shoulde be excommunicated whiche be founde at Masse not communicating the Sacramente wyth the Priest Also we ought to come to the Supper of the Lorde to the ende to receyue Iesus Chryste to euerlasting lyfe by the vertue of the oblation whiche he once made of hymselfe These on the contrarie what say they that they doe at their Masse They offer Iesus Chryst to God his father for the quick for the deade Now if this be true where is this only oblation of Iesus Chryst where is also his hie priesthood by consequent wher is the onely hope of our Saluation God hath instituted two Sacramentes that is to say breade and wyne These of their own authoritie besyde that in their hye and lowe Masses there is no communion no when they kéepe their Easter as they call it haue taken away the vsage of Wyne from all those whiche they call lay people And they cannot deny but it is against the expresse ordinaunce of God and against the custome of all the auncient Chrystian Churche But what say they of their Pope Gelasius which excommunicateth expresly al those which be conteÌ„t to take the bread and abstaineth from taking the Sacrament of the bloude The Sacrament of the bodye and the Sacrament of the bloude were ordayned seuerally and namely the bread oughte to be broken to be dystributed But these in the Sacryfice of their Masse where as I haue sayde before there is no Communion and consequently no Sacrament of the Supper but an horrible prophanation of the sacrament make 3. morsels of that which they séeke no more in Heauen by faith But they say they holde in their handes â–ª and so eate their soppes wine what say they then to Iulie one of their Popes which did expresly forbid them to wet the breade in the wine The sacrament of the supper oughte to serue vs as a ladder for to ascende vp to heauen by faith and there to embrace him which is represented in the supper by signes and visible ceremonies By reason wherof they also yet sing Sursum corda that is to say not to staye themselues vpon visible signes on the earth but to lyfte vp their heartes and mynds on hye for to eschewe all Idolatrie but these after they haue song it doe proue themselues lyers going clean contrary willing the people to stay and gase vpon that which they holde in their hands and do worshyp it as very God furely a thyng so detestable that it is maruell that the earthe dothe not open and swalowe them vp The sacramentes be ordained to be ministred and vsed as hath ben saide according to the word of god And therfore without this vse and ministration they be no sacramentes as S. Augustine declaâ—eth playnly speaking of the bread of the supper saying suche things be honorable and religious things but not maruelious or miraculous things but these contrariwise close it in their boxes worship it as very God and yet the wormes wyll eate it they make it rest some certayne dayes of the yeare and make him to walke some other dayes Whiâ—h was instituted by Pope Vrbane the fourth a boute the yeare 1264. for the Christian church did neuer know what that ment which they cal in som places the feast of god or corpus christi but since â—97 yeres which declareth sufficiently which â—orm and order of the Church is nowe eyther theirs or this which we now hold Certainely it is maruell that they doe not reserue and cause to walke or to leade about the wine as well as the bread for the one is as precious as the other It were out of order to saye they feare the wine wil eger or waxe palled For they holde that it is no more wine but the pure bloud of the Lord the which being glorified is no more subiecte to corruption But howe muche wanteth it after theyr doctrine that Saincte Hierome is not an heretik the which spake honorably of Exuperius Byshop of Tholouse for that he kepte the bloude in a cuppe of glasse and the body in a basket of osiers without any pompe What shal becom of al the auncient Churche whiche gaue the breade not into the mouthe but into the handes of the faythfull What shall become of the tyme of Saynte Ciprian where there were women which wythout reprehention dyd kéepe the residue in their coffers Althoughe there were in it wée confesse Superstition procéeding of ignorance but yet this was far from Idolatrie the whiche wée sée at thys day maynteyned with all kynde of crueltie as though we dyd not beléeue in God to say this whiche is true that we must séeke Iesus Chryste in Heauen by fayth
and not with corporall eyes in this world The effect of the Sacrament concerning the coniunction of the signe wyth the thing signified dependeth vppon the onely ordinaunce of God lawfully obserued and ministred And these contrarywise tyeth and byndeth their consecration to the intention of him whiche dothe consecrate so that no man can be assured whether he be an Idolater or no in worshypping of that whiche they would haue to be worshypped For if the intent for to consecrate be not in the Priest they say themselues there is but bread Nowe to woorship breade is very Idolatrie But who canne be assured of the intent of the Priest considering that men know for the most part what people they be The vertue and effecte of the Sacrament concerning the receyuing of the thing signified that is to say of the body and bloud of the Lorde consisteth in the fayth of him which receiueth the Sacrament bycause it is the onely meanes to receyue Iesus Chryst but these contrariwise will haue Iesus Chryst to be alwayes receiued as wel of the faithful as of the vnfaithfull which is as muche as to lodge God and the Deuill life and death togither Finally howe agréeth the garmentes and the apparell of these game players with the supper of the Lorde which is so much more excellent and celestial as the signe is homely and simple For we be no more comaunded to worshippe God by figures and shadowes but in spirite and veritie and if it were néedeful as yet to haue such apparel or figures can they finde any better than those whiche God himselfe appointed to his people by Moses But if God hath abolyshed those things yea namely forbidden them as thyngs shadowing and darkenyng the bright Sunne now that the cleare daye appeareth what other spirite but the spirit of the Prince of darknesse hath moued those whiche haue forged to vs and doe dayly inuent and forge new figures of their owne pleasure and after their owne desire and appetite As aulters Napkins Idolles Towels Corporas Chalices Couers Creweâ—s Amises Albes Gyrdels Cappes Stoles Manipuls Crosses Missals Tapeâ—s Torches Copes Tunicles Paxes Sensors Shippes Banners Apyshe thyngs on féete and handes demaundes and answeres neyther knowing what they demaund nor what they aunswere And in breefe suche a working and iugling that themselues be constrayned to laugh at them and turne to iesting and pastime euen at their owne folke Notwythstandyng they say we be Sacramentaries whiche holde vs to the verie simple ordinances of Iesus Christ in al feare and reuerence And these here which mocke god and the world which lyue to diminishe and bring to nothyng the sacrifice of Iesus Christ and which sell Iesus Christe dayly as muche as in them lyeth for as much or more money than Iudas dyd these I saye be the prelates of Christendome 12 In the papistry there is no ecclesiastical gouernement IT appeareth by this aboue sayde that there is neyther worde of God purely declared nor prayers duely made neyther Sacramentes ryghtly admynistred in the papistrie But all is notoriously reuersed and chaunged which be neuerthelesse the verie substantiall and true markes of the Christian church as hath ben said It foloweth that the Papistes or otherwise the Romishe Churche be in no wise the holy Catholike Churche that is to saye vniuersall the whyche wée doe beléeue for as muche as God hath euer preserued and kept his church as was aunswered to Elias in the time of the reuolting of the ten Trybes of Israell But bycause they alleadge to vs the succession of the Apostles as if that were a sure argument it muste be séene of what force thys reason is at the least in the gouernemente whyche they call the ecclesiasticall Hierarchie Fyrste I saye they presuppose a foundation vtterly false that is to wit the Churche to be ioyned or tyed to a certaine nation sée or place consydering that all the Scripture and the experience of that we sée wyth oure eyes be all together contrary Secondlye these whyche enter not by the doore of the house be not called pastoures neyther successours of true pastours although they occupy the same places but rather robbers theues And it is not ordayned that false pastoures or Prophets should be obayed as successoures of Prophets But we muste take heede and separate oure selues from euerie one that teacheth any other doctrine than this of God Also S. Paule sayd that he is accursed and to be cut off from the Churche whych shoulde bring any other Gospell that is to say any other doctrine of Saluation than his He excepteth not the Angels but he passeth further and propheuÌ„eth that those which shoulde do thus shoulde sit in the Temple of God that is to say should hold the place of Pastours and Elders And S. Iohn declareth sufficiently in hys Apocalips that it shoulde be namely within Rome as the auncient writers haue vnderstand it And for to shewe in fewe wordes there is not one among them from the gretest to the lest which after this reckning is not a robber and a theefe if the word of Iesus Christe maye take place I say not one excepted as their Prouisions Presentations Collations Signatures Bulles Mandates Preuentions Dates Consentes Permutations Concordates Resignations Pencions Annates Vacantes Proces Fulmines takynges of possessions Dispensations which be the windowes where thorow they enter in bee dyrectlye against nature against al right and reason against the holy scripture against all the auncient counsels and decrées agaynst all the wrytinges of the auncient Gréekes and Latines briefly they be things of them selues most vyle infamous execrable in the Churche of God That neuer since the worlde was a worlde â–ª was there any such abomination nor so open marchandise of that which of it selfe is more precious then Heauen and earth that is to wéete the poore soules of the Christians bought with the precious bloud of Iesus Christe the Sonne of God And let all kings and Princes of Christendome vnderstand that they shal render a â—oâ—â—ts to the great Kyng of Heauen and earth for that they suffer théeâ—ery and robbery to haue place in their lands countries which hath no title or cullor of ryght eyther diuine or humaine Thyrdly if they be the successours of the Apostles then must the Apostles be theyr Predecessours But that case is cleane contrary for in their ecciesiastical regiment there be two sortes of estates of the which one of them was vtterlye vnknowen not only to the Apostles but also to al the Christian church the which maye not neyther ought to be maintayned or supported in any case The other concerning their names be not nowe in the Church but notwithstanding they be so disguised in effect as the light is no more contrary to the darknes then these be contrary to those â–ª whose names they beare Then I conclude that there is nought in all their case but an horryble confusion declaring sufficiently of what father they be chyldren In
A briefe and piththie summe of the Christian faith made in forme of a confession vvith a confutation of all such superstitious errours as are contrary therevnto Made by Theodore de Beza â–ª Translated out of Frenche by R. F. AFTER DARKNESS LIGHT POST TENEBRAS LUX PRINTED AT LONDON by Richard Serll dwelling in Flete lane at the sygne of the halfe Eagle and the Key The principall poynctes treated in thys confession The firste poincte of the vnitye and trinitie of God ii Of the Father iii. Of the Sonne iiii Of the holy ghost v. Of the Church vi Of the last Iudgement vii A comparison betweene the doctrine of the papistes and these of the holy catholicke Church To the ryght honorable and vertuous Lord the Lord Hastinges Earle of Huntington c. Robert Fyll vvysheth long lyfe with increase of honour in the feare of God Amen ⸫ HAuinge reade ouer this worke right honorable printed in the Frenche tongue and also knowing the aucthor and being somewhat acquaynted with him who for his singular godly learning knowledge and conuersation â—s estéemed of those y â— be godly for a preâ—ious pearle sent amongst vs from God â—â— this our troublesome age I thought â—t my duety to put it forth into the Engâ—ysh tongue that those my natiue counâ—rymen which doo not vnderstande the French might be partakers of the fruit of so godly a worke in Englishe And also haue as it were a weapon in hande to defend themselues against the ministers of Sathan who be euer ready to cauyll against the trueth more ready to putte men in doubt then to establishe them in the true Christian faith The true vnderstaÌ„ding of our beléefe is the pure gyft of God and among his gifts the chiefest Beleefe with knowledge of Gods word ordereth the minde gouerneth the body dyrecteth all our workes and affayres teachinge what wée ought to doo and what to leaue vndone without whiche neither can King Lord nor subiect well order them selues nor those things that bée committed to theyr charge Nowe if we esteeme other things to be of valewe and can prayse them your honour knoweth that the knowledge of true beléefe grounded vpon Gods word doth so farre excell all other things as heauenly treasures excell the commodityes of the earth And this is moste profitable to kinges Dukes Earles and Lords as appeareth in the 2. Psalme Deutero 17 chap. and Esay 46. chap. where they be named the nurces of religion and vnto all other degrées spyrituall or temporal And vaine are all men which know not this truely And S. Paule sayde because it séemed not good to them to haue the knowledge of Gods word he gaue them vp into a lewd mind to all vncleanes For if God be the lyght suche as knowe him not stumble in darknes If he be the only way the ignoraunt go stray If he be the trueth they that knowe him not be deceyued If he be onely good all good thinges must be borrowed and craued of him alone If all knowledge learning be his wée must be Gods scholars If he be life not to knowe him his eternall death For it is written this is eternall lyfe to know Iesus Christ whome thou hast sent to be very god But this knowledge muste wée haue and learne in the scriptures as S. Paule sayth the scripture is profytable to teach to controll to amende and to instruct in all ryghteousnesse that the offyce of saluation is lyttle regarded But this myngle mangle of spirituall and temporall regiment is vsurped by them as if no Christian Magistrat ordained of God sufficed to redresse such abuses What maruell if mans ordynaunces be broken where the ordynaunce of God is playnlye resysted Also in the country where most nede of preaching and instruction is there bée ydell chaplaynes which possesse and withhold the Preachers liuings and most speciallye in the Cathedrall Churches many of the which bée but onely a very refuge and denne of ydell ignoraunt and vnpreaching lubbers Is not the ordinance of God and good meaninges of noble founders broken here Is not his proclamation disobeyed who proclaymed by the mouth of saint Paul hée who laboureth not ought not to eate Among the Iewes temporall men and those that â—erued not the Altar were not suffered to liue of the altar as they now do vnder the gospel Behold y â— Apostles Timothe Tite and many others If we do alowe the order of the primatiue holy apostolike church let vs folow their examples Beholde the fathers as Origine Ciprian Ambrose Iherom Augustine Chrisostome and others who spent the greatest part of their lyues in preaching and teachinge the people as appeareth by their workes which be for the most part Sermons Lessons Homelies disputations and confutations of heresies in their tymes They preached on the sondayes and expouÌ„ded the scriptures And on the wéeke dayes they procured theyr Sermons and expositions to be written There were no pluralities of liuings in those dayes neither dispensations Totquottes nor Residences qualifications nor improperations ChyldreÌ„ and boyes enioyed no Benefices in those dayes by no manner of means or considerations to come God graunt vs shortly to sée a redresse of spirituall abuses and temporall disorders in spyrituall gouernours without respect of priuate gaine And y â— we maye say with the Prophet Dauid the word of God is my counseler Exce 〈…〉 such thinges be amended neyther Englishe seruice â–ª Homelies Ceremonies no 〈…〉 sacraments do make vs christians W 〈…〉 differ from the Turks but in outward rites ceremonies and outward profesioÌ„ of our faith in words But not in th 〈…〉 true signe of Christian integrity whic 〈…〉 is vpryghte conuersation and good ly 〈…〉 Thus héere in Englande many idle v 〈…〉 learned Chappelaines and Priestes b 〈…〉 founde of the costes and charges of poor Parishes so that for lacke of preaching many poore Soules be defrauded of th 〈…〉 swéete mylke of Gods woorde â–ª and lac 〈…〉 teachers to declare to them their duty 〈…〉 towards God and their Prince This 〈…〉 a reioysing to the enemie and pleasau 〈…〉 newes to those whiche gape and loo 〈…〉 that the ende of these abuses disorde 〈…〉 wyll be the destruction and ruine of th 〈…〉 florishinge Realme And so is to be ferred that it wyll except the insatiable câ—uetousnesse and carnall lybertie â—e w 〈…〉 〈…〉 d out And that wicked Idolatrous murderers of Gods people and disobedient to his word and lawes may be cut off that Gods wrathe and indignation maye bee pacifyed by amendemente accordynge to Goddes expresse woorde Deuteromie thyrtéene Chapter Thine eye shall not pyttye suche one nor shewe mercye to him but hee shall bée slayne And so shalte thou take the euyll awaye foorth of the myddes of thee sayeth the Lorde God Reade the whole Chapter Also Saint Paule to the Hebrewes the tenth Chapter If he that despiseth Moises Lawe ought to dye without mercie howe muche more punishment deserueth hee that treadeth vnder foote the sonne
as himselfe hath vsed with all those which haue wyllinglye done their duetie as Salomon Ezechias Iosias other faithful Kinges and Emperours 33 Howe far they are bounde to obey the magistrate AS there is no faythfull man exempt from the obedience whiche be oweth to Iesus Christe reigning in his Church be it king prince or subiect so ther is none from the greatest to the least which oweth not voluntarie obedyence to his Magistrate as ordayned of God Yea although the Magistrate were a tirant except in one point onelye that is to saye if he commaunde to doo things which were against Gods woorde For in this case as the Apostles said we must rather obey God then maÌ„ for otherwise we extol meÌ„ aboue God It is not then rebellion to disobey Princes when they woulde cause vs to doo that which God forbyddeth or to defendâ— or forbyd that which God commauÌ„deth But in this poyntâ— there must bee suche a meane kepte that they doo not passe or excéede their vocation For the Apostles obeyed not to those which for bad and defended them to preach Iesus Christe as also they tooke to them no weapon or armour which appertayned not to them Also we must note that there is difference betweene doing wrong to another and to suffer wrong done to vs. Nowe for the firste it is forbydden vs â–ª neuer to doo wrong But especially commaunded vs to suffer the iniuryes done to vs for the honour of GOD as much as maye or can bee done wythout preiudice or against our vocation as we reade that Iesus Christe although hee were free neuerthelesse payed trybute wyllynglye It is then a manyfest and false slaunder to saye that the doctrine which we teach and vse bringeth men to bee sedicious and disobedient to kinges and superious But cleane contrarie the Gospell establisheth their power But this is impudently done of those which haue notoriously exempted themselues from the subiection of Princes which do vnderstand no otherwise by the lyberties of the Church then that which they haue vsurped vpon Princes against all right both diuine humaine and yet haue no shame to burdeÌ„ vs with that wherin they them selues be notoryâ—â—slie culpable and offenders Of the last Iudgement The. vi poynt 1. VVhat it is that we do beleeue and hope of the last iudgement FInally we beléeue according to the worde of God that in the tyme ordayned of God the which tyme the verie Angels know not â–ª Iesus Christe seeing the number of his elected accomplished and fulfylled shall come from heauen corporallie with his diuine maiestie this olde worlde beeing consumed by fire And then shall appeare before him all mankynde whiche were from the begynning of the worlde and all those whiche were deade before shall bee vnyted and ioygned with the same body from whiche the soule was seperated and those which shall be lyuing at the howre of his comming â–ª shalbe chaunged in one momente chaunged saye concerninge the corruptible quallitie of their bodyes and then the Lorde shall Iudge the one and the other accordinge to hys woorde and those whiche belieued as shall appeare by the fruites of theyr faith shall hee made partakers of the kingdome of GOD not onelye in theyr soule the whiche euen before and after the fyrste death hath beene in the Ioye of hys Lorde GOD but also in theyr bodyes the whiche shall bee vncloathed from all imperfections and infyrmities and agayne cloathed with incorruption and glorious immortalytie For to behold that which neuer eye coulde sée nor hart coulde thinke and in briefe to receyue fullye the fruite of theyr fayth and hope by the onelye goodnesse of God in Iesus Christe And on the contrary the wicked condempned and vanquished by the testimony of their owne conscience shal be made immortall eternallye to suffer the payne prepared for the Diuell and hys Angels ¶ A briefe comparison betwene the doctrine of the Papistes and this of the holy catholike Church The. vii poynt 1 The Papistes worshippeth a false God which is neyther righteous nor mercifull WHo so euer knoweth what the Popyshe Relygion is and consydereth well this here aboue wrytten shall easelye knowe whether it be with good right and iust occasion that we be separated from them and ioyned vs to this Churche of God according to his woorde And moreouer they shall fynde those men to abuse them selues verye muche which thinke that our dyfference onelye lyeth in certayne lyght abuses concerning the maners of lyfe But so it is that the principall dyfference is concernynge the substaunce of the doctryne wherein consysteth our saluation the which I wyl shâ—we plainly by the way Although the matter requyreth well a Treatyse wholy by it selfe â–ª for to be dylated as it requireth â–ª I saye then that the blacke is not more contrarye to the whyte â–ª then the Relygion of the Papistes is to this Religion of the Churche of God And to declare the same I wyll not staye nor grounde mee vppon the fylthie stynking lyfe of those of their owne Church from the least to the greatest But I wyll come directlie to their doctrine And when there shall bee none other thinge to declare and shewe that theyr Relygion is proceeded from the Prince of darknesse but this one that they wyll not haâ—e the woorde of God to bee vsed and vnderstande of all people and also that they Iuggell foorthe all their mysteries in an vnknowen tongue to the moste parte of the people yea to themselues namelye that vttereth them This shoulde bee a suffycyente testymonye of my sayinge to all menne of an vpryght iudgement but we wyll go further with them Fyrste concerning GOD I saye â–ª that where as they doo set foorth the meryts of any creature to pacifie his wrath they spoyle and robbe him of his perfyte righteousnesse the which by this meanes can not bée perfyte if hee take for payment eyther all or part of that which maye procéede from a sinner Although I denye not but the good lyfe of a faythfull person is acceptable to God but not to obtaine saluation and eternall lyfe by this tytle Item they robbe and spoyle hym in so dooynge of hys perfyte mercie For consider if we can satisfie to GOD in any part or péece it followeth that he doeth not quitte or forgeue vs all but the rest which remayned Wherefore I conclude that in steade of the true God who is perfitely ryghteous and perfitely mercifull in Iesus Christe onely as wée haue declared they worshippe a dreame and fantasie of their own bead to whom they haue geuen the name and tytle of God 2 If the doctrine of the Papistes bee true it foloweth that Iesus Christe is not verie man ITem concernyng Iesus Christe by whome only we haue saluation whether wee consider his person or that we regard his office of mediator I saye that in steade of the true Iesus
receyue the offeringes whereof the poore get nothing Behold an other mommery Finally their priests be ordained manifestly for to abolishe and bring to none effecte the onely oblation which Iesus Christe hath made in his owne person They be greased with Oyle to bring againe the leuiticall high Priesthood abolyshed by Iesus Christe Moreouer they may receyue a breathing of my Lord Byshop as though he had the holy ghost closed in his stomacke Beside this they do geue him a chalice with a paten and the bread not to eate nor to féede other but to sing as they call it which is a worde as me thinketh that should be suffycient to condempne the vse of theyr lowe masses as they call them Here ye may behold for theyr mysordered orders Of mariage For mariage it hath bene sayde before in what reuerence we haue it according as it is Printed in our seruice Bookes plainly to be séene But these men be for the most parte as great contempners of maryage as they are great louers of all kinde of lechery and whoredome as heauen and earth can wytnes puttyng maryage when they lysfe in the place and number of the Sacramentes by a verie apishe and ignoraunt manner As it hath bene declared to them I thynke a thousande tymes Yet notwithstanding wyll they permit the spyritualtye as they call them to vse this sacrament No truely least that Christendome shoulde bee lost So much seemeth this sacrameÌ„t to them to bee polluted and fylthye And in déede I confesse that whoredome of all kyndes appertayneth and agreeth better wyth them I leaue out the meanes by the whiche they pollute the holy state of matrimonie as muche as in them is theyr foolyshe benedictions theyr false opinion touchinge the seconde marriages the bondage and seruitude layed vppon the conscience touching affynitie both spirituall and temporall I pray them of one thing if they woulde not be angry with that I shall say that they would accord shew me their opinion that mariage is a sacrament with one sentence regystred in theyr decrées whome it maketh aucthor one of their Popes named Sircius to wéete whether that whiche Saynte Paule sayde those which be in the fleshe can not please God bée vnderstande of mariage or not Of Baptisme Concerning Baptisme certaine it is that the Lord hauing respect to his elected hath not permytted that this Sacrament should be abolished in the papistry For they baptise in the name of the Father the Sonne and the holy Ghost The effect of Baptisme dependeth not in any wyse of him which ministreth it but yet notwithstanding in howe many sortes haue they polluted it for to bryng it to nothing and vtterlye to abolyshe it if it had bene possible Fyrst all is sayde and done in an vnknowen language and although they had spoke in the vulgare tongue what declaration is there of the ryghte vse of holy Baptisme in this forme and maner which they vse in the papaltie Secondlye howe many sygnes and Ceremonyes haue they ioygned to it wythout the woorde of GOD wherein they staye and truste more then on the simple and holy ordinaunce of Iesus Christe and the Apostles And it serueth them to no purpose to alledge antiquitie For tyme can not nor may not spoyle God of the honour which pertayneth to him onelye as wée haue sayde in the 22. Article of the fowrth point Moreouer they knowe well that the ceremonies of Baptisme were neuer holden by the Fathers for to be of the substance of the sacrament Therfore when as super stition springeth it is necessary to abolish and suppresse it For certainely it is not possyble that the foolysh deuotion of men wyll be domegeable to the Church when they cannot bee contented with the ordinance of God Thirdly the grace of God it is not tyed or bound to the sacrament as if the promyse were not suffycient and stronge ynough of it selfe but the Sacrament is onely added and put to the promise for a greater confyrmation namelye when there is neyther contempte nor neglygence and we be out of all doubte that the children of the faithful are sanctified from their mothers wombe But these haue so tyed oure saluation to the exterior baptisme that they haue willed women to baptise children in case of necessitie as thâ—y cal it against the expresse decree of the third counsell of Carthage Item in baptisme we be so regenerated by the vertue of that whiche is there figured to vs that oryginall sinne that is to say oure corrupt nature is not imputed to vs to damnation and yet notwithstanding ceaseth not to be in vs. Althoughe dayly it be quenched and suppressed by the vertue of Iesus Chryste dwelling in vs. Neuerthelesse these doe not vnderstand of what importance originall sinne is But doe teache that it is vtterly quenched by the doppyng or sprinckling outwardely of water that it putteth awaye that sinne wherein we be all so culpable that it draweth our lyues to ruine and confusion And so attributing that to the water which appertaineth to the only bloud of Iesus Christ represented by the same Of the Supper Concerning the holy Supper of the Lord what desolation is there in all the Papistrie It is requisite that there be signes for to represent the thing signified otherwise it can be no Sacramente as we haue amply and largely declared But these abolish the signes saying that there is neyther breade nor wine but onely the whitenesse and sauoure of breade and wyne wherein they vtterly abolyshe the proportion whiche is betwéene the signes and the thing represented by them The coniunction of the thyng signyfied wyth the signes dependeth on the onely ordynaunce and promisse of God w tout being either locall or in any wise natural But so only as God offreth to vs verytably that whiche he promyseth to vs by his worde and representeth to oure sense by vysible signes that is to say the verie bodie and bloude of Iesus Chryste to euerlastyng lyfe But these on the contrarie wil haue by the vertue of foure or fyue wordes the breade to be chaunged into the bodye and the Wyne into the bloude of Iesus Chryste which is a verie Iuglyng or Sorcerie For in so saying they destroy by consequent the humanytie of Iesus Chryste If they alleadge furthermore that God is Almyghtie the annswere is soone made For there is no question to know whether God can for we doubt not but hée can do all but whether he wyll or not Nowe that he wyll not it appeareth by thys that he hath not declared it by hys worde But on the contrarie it is saide that Iesus Chryste hath taken hys body from vs into heauen shall not remoue from thence vntil he come to Iudge the quick the deade Although concerning his diuine nature and vertue he is ouer all Moreouer when Iesus Chryste dyd take a verie body he dyd sufficiently declare that he woulde not be inuisible nor infinite concerning hys