then it foloweth that they sinned And who shal assure those of the lyke mercye which do as they did I omitte the manifest textes where such good ententes or meaninges be cursed of god consydering where no fayth is ther is nought but sinne and where there is no word of God there is no fayth but a lyinge and deceyuable opinion I would faiâ—â— knowe whether there be any Creditour that would be content and satisfied for his full payment that his dettâ—ur shoulde alledge that he had dreamed that hee had payed him Or if a Mayster had geuen by writinge hys whole mynde and wyll to one of hys seruauntes and had gyuen hym in charge and commaundement neither to ad to it nor to diminish it whether hee woulde bee content with his seruaunt that woulde not vouchesafe to read his remembraunce but trusting in his owne witte woulde doe al thinges after his owne will and mynde And neuerthelesse Christendome is thus led that to reade the Scriptures for to know the will of their Maister is heresye at this daye And if they aledge further that the common people haue no iudgemeÌ„t for to vnderstand y â— they do read howe happeneth it then that they teach not the Scriptures to the people to remedy that For the self same inconueniences haue bene in all ages â–ª And neuertheles the prophetes Iesu Christ nor the Apostles neither spake nor writ but in the commoÌ„ vulgar tonge which was then vnderstanded of all the people where they vsed And when wee saye that hee is not a Christian which knoweth not what he beleueth nor why and wherfore he beleueth it doo we saye that he muste read the scriptures without hearinge them syncerelye expounded of those whiche haue the charge office to doe it No but contrariwise we saye and also practyse it that the Pastours are bounde to feede theyr flockes with the worde of lyfe and that the flocke on their parte muste vnderstande and learne that whiche they teache them to be edified and comforted ther by Also they must take heede and beware of the false Prophets and wolfs And certeinly if this Lampe hadd alwayes burned cleare in the Churche of God they whiche at these dayes feare nothinge more then this lighte and whiche woulde take it from the common people to leade them still in their blindnes had not so muche preuailed as they haue For the kingdom of God is not a kyngedome of ignorance but of fayth and consequently of knowledge consyderynge that a man cannot beléeue that whiche hée knoweth not Briefelye for as muche as all Christians bee expresselye warned of Sainct Peter to bée in a readynesse to make aunswere to all those whyche demaunde a reason of theyr hope So it appeareth by this that the duetye of a true Chrystian is to haue ready and with him some briefe resolution and summe of the principall pointes of hys Religion and also some principall reasons whereby hee maye on the one parte confyrme and strengthen himselfe therein and on the other parte repell accordinge to his callinge the enemies of the truth and be ready to communicate his spirituall ryches with all men Wherevppon I beinâ— already of that mynde and besyde the sâ—me beinge required to render a reason of my faythe by a personage to whome nexte vnto God I am moste bounde to obey I haue of late composed and made this Treatyse which I haue intytuled A confession of the faith wherin I haue comprehended after the best order I coulde those thinges whych I haue learned in the Christian Religion by the reading of y e Byble with the conference of the moste faythefull Expositours At the first I made this but for mine own vse and to satisfie him who required of me But since partly by the aduyse of certayne good and learned meÌ„ and also being moued with certayne reasons whiche mee thought were of importance I was easely persuaded to haue it set abroade For fyrste I knowe that among those whiche persecute the Gospell of God in his members there be many that offende thorough ignoraunce whom it is very hard to make vnderstand how muche they be deceyued except before they be put to the reading of the textes of the scripture they haue some brief instruction which may opeÌ„ the matter playn vnto them and accustome them with the maner of speach of the holy ghost for to gather oute the true sence and meaning referre the whole to the right vse and end Moreouer euen amonge those whiche haue some vnderstandinge of gods truth I knowe that there be many verye negligent and slow to read the scriptures because they knowe not the treasures which therin be contained And many also although they read the scripturs diligently as al christians oughâ— principally to doe and can after a sort discerne â—â—e true exposition from y e false yet neuertheles haue not so ready iudgment and such capacitie that they can aptly set agree together those textes which they fynde dispersed in diuerse places of one mater for to comprehend them wâ—ll to their edifyinge and instruction And this is the cause why in the church of Christ so long as it was well gouerned ther was euermore an instruction called a Cathechisme for those that were lately comme to the knowledge of the eternall god But this very woorde Cathechisme declareth that thys Instruction was rather by worde of mouth then otherwyse â–ª And I thinke that from thence dyd procéede the symbole of the Apostles as we call it the exposition wherof was declared by mouth in y â— church After this when it pleased god to erect â—p againe the banner of his Church â—hich had bene long tyme ouerthroâ—en this custome not one y e moste â—audable but also moste necessarye â—as erected vp agayne yea to more eâ—ification then euer it was as me thinâ—eth and as in verye deede experience and time must needes teache the â—ysest sorte of men some thinge For â—hey haue not onely sette forth the anâ—ient maner to cathechise that is to â—ay to instruct by mouth those that are â—ately entred into the church of god y â— â—rncipall poinctes of Christian relyâ—ion orderly and briefely but also too â—uoyde many inconueniences those Cathechismes were sette foorth and writtten for a singular profyte bothe â—â— greate and small And although â—n these beginninges of the restoâ—inge and repayringe of the decayes â—f the Churche the synceritie of docâ—rine and familiar manner of teaâ—hinge was not in all pointes suche as was to bée wyshed yet noâ—â— withstandinge these maners and formâ—s teachinge bée verye meete for to remedy and helpe those inconueniences which I haue spokeÌ„ of heretofore And this I dare well say that ther shal not â—â— found eyther in times past or to come any suche worke published and sette abroade wherby to haue a briefe and perfecte knowledge of the wholle Christian religion as is the Cathechisme of this Church of Geneua â–ª god bee praysed therefore and his faithful serâ—antes labour
in the name of one whole Churche or of one whole nation When it shalbe expedient so to do it must then be vnderstaÌ„d what is the power autheritie of suche an assembly which they call generall councell â—â— Hovve far vve may differ from the councels SOme there be y t contemne the councels of y e church as things of nothing some other thynke that all that commeth from the couÌ„cels ought to be receiued as the word of God without exception But wée doo not agrée with the one nor the other For wée doubt not but the lord is amongst those which be lawfully called in his name as he hath promised although they wer but two or thrée then much lesse do we dout but that he gouerneth with greater power in y e greater coÌ„pany of his church which he gouerneth by his holy spirit And we knowe be assured that the truth of God is stedfastlier grounded thaÌ„ vpon nieÌ„ whatsoeuer they be for we al know not God as yet but in a part Moreouer experieÌ„ce sheweth vs sufficiently howe easy it is to abuse this title of councels namely what coÌ„trarietie there is amoÌ„g theÌ„ Wherfore we conclude y â— a meane must be kepte whiche is neither to despise theÌ„ nor yet to extol set them vp aboue god who only caÌ„not erre And saincte Augustine sayth the churche ought not to bee preferred before Iesus Christ For he iudgeth alwayes truely but the ecclesiasticall Iudges oftentimes may deceyue themselues truly so they doo For who condemned Iesus Christe A counsel lawfully assembled if we consyder the outewarde succession and appearaunce Who concluded that those whyche were baptysed by Heretykes shoulde bée rebaptysed A Councell of Affrica where as was sainct Cyprian And to be briefe if it shall be nedeful to consyder the inconstancie of the Iudgemente of the councels I speake namely of those whyche without controuersye haue ben gathered in the name of God It shall bée easye to declare that suche haue but a weake staye whiche haue no surer foundation But yet wée maruell of those whiche reproue and condemne vs as contemners of Councels whiche neuerthelesse will kéepe themselues no one iote of them Witnesse the councell of Basile which was abolished by all the Popes following and others Now to the ende that they may the better vnderstande whether oure sayings be conformable to the truthe of God or not sée what we shall saye in this matter hereafter 13. To vvhome it pertayneth to call a councell THe communaltie oughte to be assembled by order and then by authoritye of some one elected among them we doubte not but that it is the offyce of the magistrate to giue order and prouide that the ecclesiasticall estate maye bée well gouerned and ruled in peace and to encrease therein Now yf the chiefe Magistrate bee a Chrystian by his authoritye suche assemblies ought to come togither as it hathe euer beene practised in the Churche of God without contradiction vntill suche tyme as the ambition of the Patriarkes and especially they of Rome hathe reuersed and ouerturned the whole order Notwithstandynge we confesse that for lacke of Christian Princes or when they shall not do their dutie then must the Pastors which watche ouer the flocke take héede to those thyngs that be necessarie for the Churche but in suche sorte as all thinges maye be doone without ambition or disorder as wée sée howe the Churche of Antioche hath practised as it is written in the Actes of the Apostles 14 Hovve those oughte to be chosen vvhiche the Churches doe sende â—o the councels WHen it was requisite that thyngs shoulde be doone extraordinaryly in a Generall assemblie in the name of a whole Church or of a communaltie as if it were néedefull to sende one man or diuers or many men in the name of a whole parishe Diocesse or nation Although it were supposed that those persons whyche had the ordinarie charges and offices in the Churche were then the moste méetest to deale with the affaires in councels whiche was in that time when the offices were gyuen to suche persons as were most méete by a frée ecclesiasticall election whyche was then done with fastyng and prayer Yet neuerthelesse in those dayes there was great choyse so that all the church with a common consent had respect to chuse men whyche were indewed with giftes and graces of the holy Ghost as well in lyfe as in learning As it appeareth in the history conteined in the Acts of the Apostles concerning the first councell holden at Ierusalem where the Apostles were gathered together Muche more nowe when all is ouerturned and in stead of Pastours they are Mummers or Maskers as all the worde may sée Nowe who that woulde chuse and gather together into one heape and companye all the fylthye and abhominable rabble of the worlde let him assemble those whiche they now call Prelates of the church and he shall finde that from the greatest to the least they bée all bounde by theyr othe to maynteyne and vpholde the tyranny of him against whom the counsell shoulde be assembled and gathered And the whole rabble of them be entred into the Churche by brykes and symonie agaynst the commaundement of God agaynst the manacyng and threatninge of Sainct Peter agaynst all the customes of the primatiue Churche against all the auncient Cannons decrées and Councels whereby all suche personnes be excommunicated and throwen out of the Churche then muche lesse ought they to bée holden for Prelates and gouernoures of the Churche whylest there is suche disorders I saye what folyshnesse is it to all suche an assemblie a godly or lawful Councel where sâ—ant one can be founde whyche is a member of the true Churche of God We say then to assemble a lawfull councell those oughte not whiche be nothyng lesse than that they be called to enterprise anye thynge on theyr owne authoritie But the Churches oughte to assemble together wyth fastyng and earnest prayer with a common consent where it may be suffered or at the least with the beste order that may be doone euery churche to elect and appoynt those which be known to be vnreprouable in their lyues endued with the spirite of wysedome and vnderstanding and other giftes méete and necessarie to suche an office without respecte of crosses myters double crownes or any suche maskings vnder the which all the worlde may sée what knowledge or gifts of the holy Ghost dwelleth 15. Euery man ought to be heard in the councell Prouyded that there be no confusion FOr as muche as Hypocrites may deceyue a whole multitude and also the Holy Ghost distributeth his giftes and graces to whome hée séeth good and oftentymes to those whiche bee of least estimation as it hapned to Hieremie and to Amos at that tyme when all the Prelates of the churche had conspired against the truth of god and as we sée in our tyme the
not written but halfe or a part what assuraunce had there bene in their doctrine And as S. Augustine speaking of the Traditions whiche they call Apostolikes If Iesus Christ had kept backe any thing from vs who coulde saye it is this or that Or if any should say it how could he proue it we conclude then that it is open and manifest blasphemye against the auctoritie of Iesus Christ the onely espouse Lord maister and head of the Churche against the Prophetes and Apostles against the worde of God and all the Auncient and faythfull Doctours Briefe it is to reuerse and ouerturne the foundation of the Churche to estéeme and thinke that it were lawfull to men whatsoeuer they were to put to or take from that doctrine contayned in the holie scripture But here ye maye sée what hath caused oftentimes y â— faithfull to assemble and come together First to maintaine the pure syncere doctrine contained in the holy scripture against the heretikes which would corrupt it Also to render and geue an open testimonye of the healthfull doctrine of saluation preached and written by the Apostles Farre was it from them to assemble or congregate to adde to it any thing in condemning it as vnperfect Brieflye they dyd not assemble to stablishe and confirme the scriptures the which be grounded and stablished vpon the eternall trueth of God and shal continue for euer but for to confirme them selues by the scriptures against Satan and his adherentes So then we beléeue the holy church not as the foundation of the Scriptures but grounded vpon the doctrine of y â— scriptures which be pure and the onelye trueth so that for this cause the Church is called by S. Paul and with good right the pyller and stay of the trueth And consequeÌ„tly we estéeme that assembly for a false church which swarueth from this fouÌ„dation and for a whoorishe Churche that which heareth the voyce of a straunger not being content with y â— voyce of her spouse Secondlie the faythfull be gathered together for to appoynt and set orders in the church aâ— it is to be séen in the Actes of the auncient counsel For of necessitie al things must be done in the Church of God by good order as S. Paule sayde But this may not be but when necessities do happen But of this let vs mark well the poyntes which folow 18 The fyrst poynt to consider the case well when or at what tyme they should set vp politike lawes in the Church FIrst there ought to be put great difference betwene the doctrine of saluation and those things which they establish onely for to kéepe the ciuill order required in the church For the doctrine vnder the which also we doo comprehende the Sacraments do teach the conscience dependeth not vpon man who is bounde to mayntaine it vnder paine of damnation without chauÌ„ging putting to or dyminishing any thing in no manner of wise as we haue declared heretofore but the canonicall ordinaunces concerning the manner of doing is all exterior and outwardlye according to the cyrcumstances of places tymes and persons by reason whereof they can neyther be perpetuall nor vniuersall without exception For such order and fashion maye be holden in one place which can nor maye in no wyse bee vsed in another place Such thing also is good in one place or in one time which shoulde be vnprofitable or domageable in another And for this cause there is often tymes contrariety among y e Canons as it was néedefull to haue respect to those which were expedient For as much then as such ordinaunces be mutable and made by man it followeth that they concerne not the conscience but in cases of slaunder and dysorder which shoulde bee a let or stoppe of the purpose for the whiche they were set vp that is to saye the edification and quietnes of the Church as for example It was agreed vpon in Ierusalem by the Counsell where the Apostles were that the onelye grace of God iustifieth vs by faith against those which woulde ioyne the Ceremonies of the lawe with the Sacrifices of Iesus Christe And moreouer fornication is forbidden Beholde a doctrine which was not newly set vp by the authoritie of the Counsell but with good ryght approued by this assemble For as much as it is the true doctrine reuealed to the worlde from the begynning and confyrmed by all the preachynges and writinges of the Prophetes Finally it is ordained that the Gentiles shoulde abstayne from eating the Sacrifices of Idolles from bloud and beastes that bée suffocate or strangled I saye that this is an ordynaunce dystiucte from the other going before the whiche partayneth not to the conscience nor to saluation simplye but onelye to the exterior and outwarde lyfe for to attayne an ende more excellent and perfecte that is to saye that the doctrine of saluation myght take place among the Iewes For if it had béene otherwyse the Apostles had béene contrary to them selues For in the begynning they agréede and stayed vpon this that grace onely iustifieth by fayth without the woorkes of the lawe and also they had béene contrarye to the doctrine of Iesus Christ which wytnesseth and sayth that which entreth into the mouth defileth not the man and Saint Paule which was in this Counsel should be contrary to him selfe For shortly after he wrote that the kingdome of God was not in meate nor drinke and that one mighte eate of al things without making any difficultie for conscience sake Such prohibitions be diueâ—lishe doctrines except they be vsed at lybertie to the edification of their neyghbours For auoyding slaunder let those then which wyll not vnderstande this dyfference declare to vs wherefore they haue abolished the Apostolycall ordinaunce or whether they haue greater power theÌ„ the Apostles or else whether they wyll geue place to the trueth of God and studye with vs to sée that whiche maye serue to the glorie of God in stéede to serue their owne auarice and ambition in abusing falsely the title and authority of the Church 19 The seconde poynt which is to be considered in the ecclesiasticall ordinaunces THE seconde poynt for asmuch as such ordinaunces and statutes be made to encrease the doctrine of y e Gospell let them be established and set vp in such wyse that not onelie there be no abuse or kinde of superstition but also y e man which of his nature is prompt ready to turne the best thinges in the world into abuse should not so easely abuse them And this must néeds be grauÌ„ted that for lacke of takinge good héede in the begynning to this poynt hath bene the verie meanes to serue Satans turne for to abolyshe and destroye the true seruice of God in his Churche so that if néede were we coulde she we before â—he eyes of all men from tyme to time and point to point from what originall beginning Idolatry
acknowledged which hath so happely and profitablye trauayled in this worke Although ther be I knowe dogges both farre of and neare whiche barke after him and except for barking they woulde bee as domme as domme Fysâ—hes but when as they meete with beasts of their own kinde then they be at libertie to prate and bable withoute knowledge But to returne to my purpose I confesse that it was not greatly néedefull to set for the this confession after that Cathechisme wherof I haue spoken Neuertheles because men are geuen in heauenlye foode euen lyke as they be in bodelye meats to weete that one and the same meate shal please some in one kind of dressing and other in an other kynde or waye I haue enforced my selfe somthyng more to dilate and declare matters at large as one that wold not so much teache the auditors which are alreadye bente and willyng to heare and learne in the church of God â–ª as also to aunswere those which do with stand the truthe of GOD or at the leaste those whyche bée in dowte in whyche syde to turne themselues I hope wyth the grace of hym whose honoure I haue regarded in this little worcke that my laboure shall not bée wythoute profite neyther for those whiche suffer theym selues to be parâ—waâ—ed in anye thynge that maye â—ee inuented agaynste vs eyther in â—yfe or doctryne nor for those whyche haue alreadye some taste and féeling to encorage and sturre them vp to the viligent Reading of the seripturs and to resorte and draw water as it were out of y e very head spring or fountayn from whence these brokes do run not yet to establish and resolue theÌ„ whiche haue néede therof True it is y e among other faults I confesse that I haue not bene so briefe as were requisit in such an argument wherein men ought only to declare and open the determination of matters without disputing yet I hope at the length considering y â— property of the enemies with whome we haue to do it shall not be so troublous but it shall serue to some purpose bycause I haue endeuored my selfe to speake of nothing but that which belongeth to the very pith of the matter and which is necessary to resolue him which should come read this treatise with some preiudise to the contrary And this was my entent and mynde not to prescibe to anye man lyuynge a forme of confession of his fayth but fyrst to declare myne owne to al those whiche are mynded to vnderstande it to the glory of my God And then also to helpe according to my 〈…〉 power those that aâ—e leaste of the Churche of God I hope also that at the least I shal geue occasion to those which without comparison haue wherewâ—th better then I to furnishe and set out so profitable a worke in Christendome to compile and make som more absolute and perfect worke whose iudgements I am so farre â—â—â—m refusinge that on the contrarye I desyre that all those which shall see this confession wil conferre it diligently with the Scripturs whiche are the onely true touchestone to proue true doctrine by But iâ— there be any thinge herein which is worthy of reprehension which I hope shall not befounde in the substaunce of the doctrine I am one whiche desyreth with all my hart to vnderstande it to amende the fault thereof If one the other syde there founde anye gooâ— thyng in it as I would be sory if theâ— were not his be the praise which hath reueled to mée his holye trueth and shall reuele it yet more fully when wée shall haue the accomplishement of that which we looke for God be praysed Of the trinitie The first point The first Article of the vnitie of God WE beleue that there is one onely dyuyne substaunce whych we call God and that not only because the contemplation of naturall things teacheth vs the same but much rather bicause the holy scripture witnesseth and declareth it vnto vs. 2. Of the Trinitie of persones distinct in one vnitie of substaunce THe word of god teacheth vs plainlye that this dyuine substaunce is dystinct Really and truely from â—uerlasting into thre persoÌ„s that is to say the father the sonne and the holy ghost which be one onely god onely eternall infinite and wholly perfect in himselfe And these three personnes be of one substaunce together coÌ„substauÌ„ciall and coeternal without confusion of property and relation and without any inequalities as the church hath decidid by the holy scripture against Sabellius Samolatenus Arrius Nestorius Marcion Eutiches and al other heretikes 3. Of the eternall prouidence of God NOthing is done at auenture or by chaunce or without the most iust ordinaunce and appointment of God although god be in no wise authour nor culpable of any euyl which is committed For his goodnes mighty power is such and so incomprehensible that namely he ordaineth doth wel and iustly euen that which the deuill and man doth euill and vniustly Of God the Father The ii point 2 The first article of the person of the Father VVE beleeue in GOD the Father a a personne distinct from his sonne and â—rom the holye Ghost â— Hovve the father is creatour and preseruour of all thinges IT is he that hath created all of nothinge a when it séemed good to him by his eternal worde that is â—o saye by his sonne And whiche hathe â—et established and ordained al thinges as also he sustaineth and gouerneth all according to his eternal prouidence by his infinite and substaunciall power and vertue which is the holy ghost proceding from the father and the sonne 3. Of the creation of Angels WE beleue that god dyd not onelye create thys visible worlde that is to saye the heauen and the earth all that is conteined therin but also the â—nuisible a spirites of whose nuÌ„ber those whiche continued in theyr pure Integritie by y â— singular grace of god by his blessed and happye messengers for the preseruation of y e elect The other sorte to weete the diuels beyng fallen withoute anye hope of rysyng againe and that by their owne proper malyce and wickednes be condemned to perpetuall damnation which is the laste Issue of their hope And we detest the errour of the Saduciens which denye that there be any spirites and of the Manicheans which holde that the deuels had their beginning of them selues and be evyll of their owne nature wythoute corruption 4. The vvorkes of the Trinitye are inseperable WE do by no meanes seperate from the father neither the sonne nor yet the holye ghoste either in the creation or in the gouernement of all thynges nor yet in any thynge whiche appertaineth to the substaunce of god Of Iesus Christ the only sonne of God The thirde poynt The first article of the diuinity of the Sonne VVE beleue that Iesus Christ concernynge hys diuine nature is the onelye sonne of god béegotten from
buylding not beyng restrayned to any certayne Church or place as they haue dreamed of Saint Peter who by this meanes they haue made bishop in stéede of Apostle But being sent to preach thorowe out y ◠worlde according as the spirit of the Lord conducted lead them as the historie of the Actes of the Apostles declared And not as these falle legendes full not onely of folyes and lyes but also of blasphemies wherwith Sathan hath stuffed and fylled the church the Euangelystes were as coadiutors of the Apostles whome they followed as we sée of Sylas of Timothe and of S. Luke and others which ordinarelye accompanyed Saint Paule and were sent foorth and appointed by him as the necessity of the churches dyd requyre The Prophetes were restrained more to certaine places who had syngular giftes for to expound the secreetes of the scriptures and sometymes they had the gyfte to vnderstande and reueale thinges to come for to approue and confyrme by those myracles the doctrine of the Apostles in these first beginnings of the Church Then remaineth nowe to declare of the pastors and doctours whose office is necessarie and perpetuall in the Church of God in such measure as it pleaseth God We shall speake of those here particularly 15 Of the offyce of pastours and doctours THe charge and offyce of those in generall and namelie of pastors is to be diligent take he de to their doctrine vnder the which also we comprehend the sacraments to praier vnder the which also we vnderstand the blessing of mariages of the faithfull accordyng to the auncient custome of the Church although often tymes the deacons haue supplied that office of the administration of the sacramentes and also that which concerneth mariages al the which things Iesus Christe dyd vnderstande by byndinge and lowsynge shutting and opening and by the keyes of the kingdome of heauen which is a matter verye euyll vnderstoode as yet much worse practised For asmuch then as Heauen is proposed and set open to vs as a perpetuall dwellyng place and there is none other waye to go nor other gate to enter in then Iesus Christe And for so muche as the onelye meanes to haue Iesus Christe is fayth the which is created and preserued in vs by the holy Ghost thorow the preaching of the Gospell and the Sacramentes as it hath bene sayde heretofore Behold then wherfore it is sayd that the pastours or doctours to whome this worde and administration of sacramentes is committed haue the keye of the kingdome of heauen Because that by theyr preachings the worlde may be brought to eternall life hauing in their mouthes the word of reconciliation and trueth Moreouer because that our sinnes hold vs bound And the preaching of the Gospell annexed with the Sacramentes declareth to vs the delyuerance from sinne from death and from the deuyll For this cause it is sayde that the Ministers haue power to loose and to bynde with the authoritye of God But here must be noted the poynts that foloweth 26 The difference betweene Pastors and Doctours THe fyrst dyfference betwéene Pastours and doctours consysteth in this that the doctours ought to expounde the scriptures symplie truly ▪ for to haue the true vnderstanding and sence and also to examine the Cathacuminie that is to saye those which be yet learning the principles of Christian religion As Origen dyd in the Church of Alexandria But the pastors office extendeth yet further which is to minister true doctrine by preaching for the necessitye of the Church to teach to reproue to comfort and exhort accordyng as is requisite publikely and particularly making common prayers and also watchinge daye and nyght ouer theyr flocke whiche they be charged with to feede publykely◠and particularlye with the worde of lyfe 27 The pastours and doctours bee but instrumentes by the which God conducteth the ministerie of his worde THe second is that neither of them dyrectly doo eyther bynde or lose nor open nor shut the kingdome of heauen for it appertaineth to god only which hath made our harts to chaūge them and to drawe them it is hée onelye that geueth remission of sinnes ▪ to saue and dampne bodye and soule But for as muche as hée is serued with men to declare his worde and mynister his Sacramentes who be as troonckes or conduites thorow whom he destilleth and powreth his grace into the hartes of his electe so it appeareth that this is the cause that so excellent tyttles and testymonies haue bene attrybuted to the faithfull ministers of the Gospell Christe him selfe sayth He that despiseth you despiseth me hauing respect to him that worketh in them and by them As for the ministers being considered a parte by them selues it must come to this which Saint Paule sayde he that planteth he that watereth is nothing but God which geueth the encrease ther must also be a respect that the Ministers of God ve not despised and on the contrary not to extol them into Gods place nor set them in his steede as men do often times Yea euen those which be nothynge lesse then the Ministers of God how shall we do then Let vs follow S. Paule who in speaking of Pastors and doctors saide let euery one so estéeme of vs as the ministers of Iesus Christ and distributers of the secretes of God 28 The marckes and tokens of false doctours and pastours THe thyrde poynte lyeth in thys which S. Paule ioyneth in y ◠same text the whiche is required also on the Ministers parte that euerie of them be found faithfull Now we accoumpt not them for faithfull and so by consequent worthye of the honour due to the ministers nor yet to be accepted as ministers which haue not receyued y e office and charge of the Lord that is to say those which haue bene thruste in without consent as is appoynted by the Church And namely when the Lord geueth this grace in the worlde that there is a Churche erected excepte God doth stur vp some one or two extraordinaryly as he hath alwayes done when it séemeth good to him For howe shall they preache sayth Saynt Paule if they bée not sente And to saye trueth what earthly Prince is there that woulde allowe those thinges within his Realme which bee done without his commaundement Wherefore we doo exhort all faithfull to take dillygent heede and beware of those whiche contempne the ordynarie meanes of a lawfull and godly election which importeth a true and free examination of manners learning and doctrine without ambition or wicked meanes whensoeuer it shal please God to erect his order in any place of the world For when this order by gods iust iudgemēt cānot be kept it wilbe folly to hope for any reformation confirmed by them who be the very enemies of the Church Also all extraordinarie vocations ought to be suspected and
and Princes euen by the meanes of his Cardinalles who of good ryght he calleth his Creatures And neuerthelesse of suche greâ— force is the Trueth that in the yeare â— â–ª â—8 the principall among them yea naâ—â—ly the same which at thys tyme or of late was Pope and called Paule the fowrth â–ª declareth fréely to Pope Paule the thyrde that to bée a Byshoppe and Cardynall were thinges vtterlye not to be suffered The booke is imprinted and open to be séene What lacketh it then that they bée not iudged by theyr owne mouthes I leaue out to speake of theyr Buggeryes Auarices Symonies Treasons poysoninges and other Cardynall vertues vsed of many among them which all the world styncketh with the sight and knowledge therof To speake of their estate although they were the moste honest men in the worlde yet I saye â–ª they haue no approuation nor iust tytle neither in the scripture or in Counsell neyther Decrée or auncient Doctor although they set them selues aboue the Metropolytanes Byshops But truely I agrée with them in one thing that is to say that their vniuersall heade whiche Saynt Gregory calleth Antichriste cannot better be chosen then of such an honest company But of one thing I muche maruayle that so many great men of so noble and auncient houses yea euen Princes haue thorowe thys curssed sonne of perdition béene so bewytched deceyued and poysoned to make them Mynisters of his crueltyes that they haue no more regarde to the dygnitie of theyr auncestours nor the building and restoring of the poore Christian Church and the authority of kings ruinated and ouerthrowen by the false perswasions of this wycked beast But to be so contamynated with such fylthynes to maintaine that which they sée and knowe in theyr owne consciences â—owe euyll it is Beholde here howe the Pope and his Cardinalles be the successours of the Apostles and Disciples of â–ª Iesus Christe Concernyng theyr Suffraganes Officials Proctours in the Courtes of the Church Notaries Apostolycall Promoters Auditors Bullists Copists Courriers Vicars Chaplaynes Prouostes and other suche innumerable vermyne what can I say otherwyse For one shall find assoone the diuel among the Angels as one worde or mencion of them in the holy scripture or in the auncient Counsels Decrées Doctours Gréekes or Latines for to approue them I say more that it is as possyble to accorde these estates with the true forme of the Christian Churche as to accorde lyght and darknes trueth and lyes I come nowe to the other which haue more apparence for as muche as they haue theyr foundation in the scrypture yet notwithstanding because they be nothing lesse then that whiche they be called to what purpose doeth these names serue whiche they beare but the more to condempne them of falsehoodde and deceypt Wee haue here before declared and shewed that there is in all two degrées of Ecclesiasticall offices as well for the mynistration of the woorde of God as of publyke prayers and Sacramentes to weete the offyce of Pastours and Doctours Suche was the manner and the custome in all the primatyue Churche And for as muche as the Pastoures are deuyded into many degrées to wéete Archbyshoppes or Metropolytanes Bishops or Curates this was not onely in respecte to the office of the worde but in consyderation of the orderyng of the affayres which concerneth the Ecclesiasticall iurisdiction of the whiche wee shall speake in his place Wherefore there is in consideration of the offyce to mynister the doctryne of the Gospell no dyfference before God betwéene the Archbishop the Byshoppe and the Curate so that eache of them bée Pastour of their owne flockes And for this cause bee they all named with the common name of Bishops So hath Iesus Christ and his Apostles both exercysed and spoken and all their true Successours As if they consider al the auncient Counsels and decrees concerning the election and the lyfe as wel domesticall as publike of those whom we speake of they shall fynde there and perceyue thinges yet more straight Nowe then is it possyble that the stubborne impudencie of these horned beastes shoulde come so farre to bee called Successours of the Apostles vaunt them selues of names which appertayneth least to them of any men vnder heauen For who set them in this estate By what doore be they entered in Where is the election examination of all theyr lyfe according to all right orders both diuine humaine Is there one among a hundred of them that is meete or disposed to thinke only of his charge or offyce or knoweth certaynly what office and charge he hath or which onely enquyreth after his flocke And if there be found one among a huÌ„dred how doth he occupy himselfe but rather to do any other thing then that which pertayneth to his office And if of a thousand Bishops or Curats in the papistry there he founde one which teacheth his people what doctrine is it but such as is directly against the trueth as we haue declared And what Sacramentes can hee mynister what orders maye he kéepe where there is nought but all pollution and falsifying of the true sacramentes and all abhomynable confusion as here before hath bene declared The prouincial couÌ„selles howe be they kept Nowe many Archbishoppes be there How many Archbishoppes be there How many Bishoppes be there meete to dyscerne and geue counsell Concerning Sinodes of euery Diocesse howe bée they practised Wherefore be the Curates called but to paye theyr tribute and procurations What assemble what doctrine or what order is there But I wyll demaunde of them according to their own ordinaunces whether one that is excommunicated ought not to be reiected and not to be taken as a member of the Churche Howe much lesse then ought he to be a Pastour Secondly I demaunde of them if he be not suffyciently excommunicated which is notoriouslye suche a one as are those whiche Iesus Christe and his Apostles commaunde to eschewe as one infected or full of pestilence and whiche be expresselye entered and mayntayned in the Churche against all the constitutions and ordinaunces of Counsels Decrées and auncient Doctours conformable to the scriptures Nowe for to know if they bée suche I sende them besyde the Scryptures whiche wee haue alreadye often tymes alleadged to the Epistles 3. and 4. and fourth booke of S. Ciprian and to the third Treatise of the same entituled The simplicitie of Prelates Item to the Epistle 85. of Leo the first Item to the Canon 4. and 6. of the counsel of Nicene Item to the Canon 23 and 25. of the counsell of Antioche Item to the Canon 14. and 15. of the counsell of Sardicque Item disti 23. ca. Clericâ— plebisque and 8. q. 1. c. Sicut vir Paragr Epis copum vere and 9 q 3. c. Archiepiscopus nihil There and other where in an infinite number of textes they shall fynde by what title they be called Archbishops Byshops and Curates how auayleable the title of their