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
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
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
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
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
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
euyll conscience and infidelitie ¶ The conclusion of that is aforesayde THese things consydered I hope by the grace of God that all men of a sounde iudgement may easily know by the conference aswell of the doctrine as of the exterior gouernement on which syde the verity of God doth stande and what slanders they bring vpon vs against all reason Wherefore we requyre in the name of God those which by ignorance hetherto haue persecuted the innocents to haue more regarde to them selues and to the iudgement of God which is to come If they be kinges Princes or other noble and worshypfull men that they wyll so much the more bee dillygent to heare the verity which only may make them long time haply to raign and also take héede of those which vnder a false semblance of Relygion doo abase and bring vnder the scepters and crownes of kinges to theyr boods hats miters and crosses yea so far as to make them serue to their insatiable couetousnesse and extréeme crueltye If they be Iudges and magistrates let them consider for the honor of God that when they shal come to render a count of theyr iudgementes it shalbe a poore defence or excuse for thē agaynst the wrath of God to alledge that they haue hen but the mynysters of the lawes and statutes which them selues dyd not make This is the excuse of such as doo set other a worke to shed innocent bloud If they be priuate persons let them vnderstand that where ther is no vnderstanding or godly knowledge to render a reason of his fact there can be no zeale of God but a very wilful rygour for the whiche they shall geue accomptes And at the least let them take the leysour to conferre the lyues of those vppon whome they haue béene so cruell without vnderstanding and what was theyr case with those other whiche haue prouoked them to be polluted with innocent bloud and by that meanes they shall iudge the tree according to the fruit Concerning those whiche by a wylfull malice haue conspired against the trueth and extende all theyr power to anymate and sturre vp kings and princes against vs but the onelye Lorde hath kepte his Churche against theyr rage and fury betherto and wyll do to the worldes ende Notwithstanding let them enterprise and doo all that they may doo the worst to vs they can Which is to cutte vs of and destroye vs vtterlye for that is the best we hope to haue at their hands But if it please the Lorde they shall winne no other thing but in despyte of them our poore Paper in the ende shall quenche their fyres our pennes shall breake their swords in their hands our patience shall vanquishe their crueltie and they shall sée with their eyes that trueth shall haue the victorie and their wicked kingdome ouerthrowen For it must néedes be wyl they nyll they that this worde pronounced by the Sonne of God be fulfylled euerie plant which my heauenly Father hath not planted shalbe pluckt vp suche is that fayth for the whiche we suffer in the which we nowe lyue in and hope to dye to lyue for euer FINIS Another briefe confession of fayth according to the same herebefore and the same authour FOr asmuch as God is perfectlye ryght wyse and iust and all men wholy and altogether sinners then out of these two thynges must néedes be that eyther God must renounce his ryghteousnes and iustice which cannot be or all men without exception be vtterly lost and condemned except they satisfie fullye and perfectlye the diuine iustice But he satisfyeth perfectly the diuine iustyce which payeth all that be oweth to God Wherefore we must fyrst seeke what it is that man oweth to God then whether he be able to pay him thyrdly if we cannot finde in our selues wherwith to paye him we must see then where wée may borowe to paye that we perysh not by the iust iudgement of God Wherfore to the ende we may knowe what it is that man oweth to God wée must consider the forme and manner of the oblygation wherein we be bounde in our creation and what is wrytten in the two tables of the lawe and then we shall fynde that we are bounde to loue God aboue all thynges and with all our harte and our neyghbour as our selues So it is aparent that we owe to be payed perfecte loue to God and to our neyghbours But howe can this be done if fyrst we be not naturally apte and enclyned to doo thys For experyence teacheth that our nature is cleane contrary to this For all men of them selues or of theyr owne wyll be enclyned rather to hate God and theyr neyghbor contrary to loue Nowe if our owne nature draweth vs to hate howe can we paye the loue which we doo owe Of this we maye gather thrée conclusions that is to saye that all men of theyr owne nature be haters of God being corrupted Then it foloweth that they cannot onely paye that they do owe but also they bynde them selues daylye more and more and endebte them selues by newe sinnes to the iust iudgemēt of God from whence it followeth necessarily that eyther all men without exception must bée condempned or else fynde some one that wyll paye theyr debtes Nowe where shall we fynde suche a pledge or suretye that is méete and able to doo it Certaynlye in no place among the thynges that be created For if wée searche among the Angels the aunswere is ready the Angelles bée not bounde for the synne of man For the ryghteousnes of God cannot demaunde of the Angelles that which man oweth And also there is sturred vp the wrathe of God whiche must bée borne and it is certayne that the Angelles them selues be not able to beare so great a burden But if Angels be insufficient and vnable to beare so great a burden what creature can bee founde that is able to do it Wherefore we must necessarily haue refuge to some one that is more mightye then all creatures and also that must bée very man For if he be not more myghtyer then any creature that is to say verye God he can not beare the burden of the wrath and yre of God but should him self be ouerwhelmed vnder it then much lesse could he satisfye for others And if he be not a man how should he delyuer man by his satisfaction It is necessarie then that a mediatour be founde which is God and man and such one is Iesus Christ as the Christian religion teacheth vs. Now let vs sée whether Iesus Christ be such one that we may fynde in him all that is requisite to our saluation Fyrst Iesus Christe is very God from whence it foloweth that he can be a sauionr And also be is very man from whence it followeth that hée is of nature méete to suffer that whiche the Iustice of God requyreth to be reuenged for the sinne of man For if be onely were God