of God and coūteth the blood of the newe Testament an vnholie thing But some haue not onely troden vnder foote but also mocked despised and most cruelly brent the Testament and woorde of the eternall God and also tormented and shamefully murdered his true and faythfull seruauntes and preachers the deere members of Iesus Christ his sonne And most blasphe ▪ mously contemning the holy sacraments truely mynistred and all godly ecclesiasticall orders and discipline To redresse of these enormities must come by y ◠magistrates for they are powers ordayned and exalted of God for the same entent ▪ If they be not redressed and that short ▪ lie in stéede of the comfortable promises of God wée shalbe oppressed with the terryble plagues whiche hée threatneth to the breakers of his lawe As dearth warre pestilence and other his scourges as wée be threatened now of late by the punyshmente of our neyghbours in Fraunce Happy are those that can bée admonyshed by the fall of others and amend I would thinke my labour well bestowed if I mought obtayne of your honor and other that be of a godly meaninge to reade this ouer with good delyberation and Iudgement And also suche as be in doubte whiche is the true religion And those that thinke we be in an errour I would to God they woulde vouchesafe to reade and conferre it with the scriptures and doctours as is noted in the margine And in reading to put a syde disdayne contempte and all singular and pryuate affections And then I doubte not but God wyll open vnto them further knowledge and mooue them to be more studious in Gods word and also haue a better opinion of the true religion I haue for my Countryes sake translated this godly and necessarye woorke wherevnto I haue added nothyng of myne owne but symple and playnelye according to my small vnderstanding I haue kepte the wordes and meanyng of the authoritie as neare as our English wyl suffer mée rather shewing mee selfe homelye and playne then by ouer muche fynenesse to dissent from the mynde of hym who in the feare of God and for his Bretherns sake set it foorth Humblye beséechynge youre honour and all godlye Readers to take this my small labour in good parte and accept my good meaning which tendeth to the profite of my Country men and especiallye to the glorie of God and aduauncement of his kingdome Who prospere and maintaine your honour in his feare long to continue enrytching you with all good blessinges and gouerninge you and yours by his holye spirite vntyll he shall call you to come vnto him selfe there to continue in his glorious kingdom for euer and euer Amen This vvhole Worke or confession consisteth of .vij. principall poinctes The first number signifieth the article The second the leafe THe fyrste poinct intreating of the Trinitie contayneth these thrée articles 1 Of the vnitie of God Folio 1 2 Of the Trinitie of personnes distinct in one vnitie of substance Eodem 3 Of the eternall prouidence of God Eodem ¶ The second poinct intreating of God the Father containeth these fowre articles 1 Of the person of the Father fol. 2 2 How the father is creatour and preseruour of all thinges Eodem 3 Of the creation of Angelles Eodem 4 The works of y e trinity are inseparable eodē ¶ The thirde poinct intreating of Iesus Christ the onelye Sonne of God containeth these 26 articles 1 Of the diuinitie of the Sonne fol. 3 2 The Sonne onely mediatour betwéene God and his elect eternally ordayned Eodem 3 God is perfectly iust and mercifull Eodem 4 God is immutable Eodem 5 The counsell of God doeth not exclude the seconde causes Eodem 6 Man was created to declare the Iustice and mercy of God Foli 4 7 Why it was necessarye that the fyrste man should be created good and pure Eodem 8 It was necessary that man should fall from his puritie Eodem 9 How God hath created men good Foli 5 10 How mā brought himself w t all his posterity culpable of the first seconde death Eodem 11 The way which leadeth to y ◠first death Eodē 12 The fyrst death can not be eternall Eodem 13 The way which leadeth to y ◠secōd death eodē 14 What free wyll remayneth in man after sinne Foli 6 15 A briefe summe of originall sinne Eodem 16 Howe God turneth mannes sinne to his glorie Foli 7 17 Iesus Christ the onely mediatour ordained and promised Eodem 18 The agreement and difference of the olde and new Testament Foli 8 19 Wherefore it behoued Iesus Christ to be a very naturall man in body and soule without synne Eodem 20 Wherfore was it néedeful that Iesus Christ should be very God Folio 9 21 Howe the mistery of our saluation was fulfilled in Iesus Christ Foli 10 22 The two natures were vnited and knitte in one personne from the fyrst instaunt of the conception Eodem 23 The Vyrgine Marye is Mother of Iesus Christe God and man Eodem 24 The summe of the accomplishment of our saluation in Iesus Christ folio 11 25 Howe Iesus Christe beinge ascended into heauen is neuerthelesse here on earth wyth his flocke Fol. 12 26 There can be no other true Relygion then this Folio 13 ¶ The iiii poynt intreating of the holye ghost containeth the 15. Articles 1 Of the person of the holy ghost Folio 13 2 Of the effectes properlye consydered in the holy Ghost fol. 14 3 The holy Ghost maketh vs partakers of Iesus Christ by fayth onely Eodem 4 What meanes the holy ghost vseth to create and maintaine faith in vs. Eodem 5 How necessary faith is what faith is fol. 15 6 What is the obiect of the true fayth and of what force it is Fol. 16 7 How this is to be vnderstand which we say as Saint Paule sayth that we be iustified by onely fayth Eodem 8 To be assured of our saluation by faythe in Iesus Christe is nothing lesse then arrogancie or presumption fol. 17 9 Faythe findeth in Iesus Christe all that is necessary to saluation fol. 18 10 Of the remedy which faith findeth in Iesus Christ only against y e first assault of y e first tēptation groūded vpon y e multitude of our syns what assuraunce there is in this case eyther vpon the saints or vpon our selues Eodem 11 The remedy which only fayth findeth in Iesus Christe onely against the second assault of the first temptation grounded vpon this that we be vnfurnished of the righteousnesse which God requireth of vs. fol. 22 12 The thyrde assault of the same temptation grounded vppon the naturall corruption of originall sinne which is within vs. Fol. 23 13 The remedy against the seconde temptation whether we haue faith or not fol. 24 14 Those do slaunder vs falsely which say that we disalow good workes fol. 26 15 The first differēce in the mater of good works is which be good and which be euyll fol. 27 16 Which be
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
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
body formed of y e substance of y e virgin Mary daughter of Dauid by the vertue of the holye Ghost was by this meanes conceyued and borne of the same virgin Marye deliuerance both after and before her deliuerance al this was done for the accomplishment of our reconciliation 24. The summe of the accomplishement of oure saluation in Iesus christ HE therfore came down on earth for to drawe vs vp to heauen He hath borne the paine dewe to our sins clearly to discharge vs euen from the beginninge of his conception vnto his resurrectiō He hath fulfilled perfectly al righteousnes for to couer our vnrighteousnesse he hath declared to vs all y e wyl of God his father both by workes and also by words to the end to shew vs the trew way of saluation In fine for 〈◊〉 〈◊〉 whole ful satisfaction for our sinnes which he toke vpon him he was bound to vnbind vs condempned for to delyuer vs he suffred great and infinite shame for to deliuer vs from all confusion he was nailed on the crosse for to fasten thereon our sinnes he died and sustained y e curse and malediction which was dew to vs for to apease the wrath of god for euer by his onlye oblations made hee was buried to approue verify his death and to vanquishe deathe euen to the house thereof that is to say euen to the graue wherin he felt no corruption for to declare that euen in dying he had ouercome vanquished death He was raised againe in tripūhe as a conquerer to y e end that al our corruption being dead buried we should be renued into a new spirituall euerlasting life that therby the first death should be no more to vs a punishmēt dew for sinne as it were an entraunce into the second death but cōtrariwise a finishing and ende of y ◠death of our corruption and an entrance into eternal life Finally he being raised afterward was conuersaunt here on earth by the space of fortie daies to confirm and approue his resurrectiō He ascended visible verily into heauen where he is set on the right hande of god his father and hath taken possession m of his eternal kingdom for vs and for our behoue for whose sake also he is y e only mediatour n and aduocate o gouerning his church by his holy spirite vntil the nōber of y e elected of god his father be accomplished and fulfylled 25. Hovve Iesus christ beinge ascended into heuen is neuertheles here on earth vvith his flocke WE vnderstande that glory hathe brought immortality to y e body of Iesus Christ but hath not taken away the nature of his body therfore concerninge his humayne nature hee hathe taken it from vs into heauen where he shal dwell vntil the time he shall come to iudge the quyck and the dead but concerning his dyuinitye and the workinge of the holye spirite he is with his elect and shalbe vntyll the ende of the world ▪ as Christ hath sayde the poore shall yee haue alwayes with you but me shal ye not haue And also as the Angelles sayd to the Apostles after his ascension Iesus which is lyft vp from you into heauen shal come agayn euē as ye haue seene him ascend into heauen as S. Peter sayd to the Iewes that heauens must hold him vntil the restoring of al thinges Whervpon saint Augustin said well agreeing with the scripture that we ought to take heede that we do not so confirme the diuinity that we deny the verity of the body and not to make this conclusion that those things which are in god be euerye where as God is euery where 29. There can be no other nevve religion then this IN this mistery of our redemption which mans reason cānot attaine god is declared to be very god y ◠is to saye perfectlye righteous and perfetly merciful First perfectly righteous in y ◠hee hath punished al our sins very sharply in his persō who made himself a satisfaction pledge to wit in Iesus Christ moreouer doeth not receiue vs nor allow vs as his childrē except we be couered clothed with the innocencie holines perfect rightousnes of Iesus Christ On the other part he declareth himself to be perfectly mercifull in y ◠he finding in vs nothing but cause and matter of damnation yet would that his sonne should take our nature in whom he foūd a remedy to appease his iustice whom also he doth cōmunicat to vs freely with all his treasures to y e end that we may be partakers of eternal life by his only goodnes and mercy so that by faith we lay hold on Iesus Christ as shalbe shewed hereafter But contrariwise al religion whiche dothe appose or sette againste the wrath of God anye other thing then the only innocency righteousnes satisfaction of Iesus Christe apprehended by fayth spoyled god of his perfecte righteousnes and mercy and consequently ought to be holden for false and deceitful as shalbe declared in the seuenth poynte Of the holy ghost The fourth point The firste article of the person of the holye Ghoste VVE beléeue in the holy ghoste whyche is the coeternall and consubstanciall power of the father and the Sonne in whom he is resident from whom proceedeth being one God with them and neuertheles distynct in person 2. Of the effectes properlie considered in the holie ghost THe infynit force vertue of him is declared in the creation and preseruation of all creatures frō the beginning of the world and principally shalbe considered by vs in this present Treatise according to y ◠effects which he bringeth forth in the chyldrē of God in bringing with him his grace to make them feele the efficacie and vertue thereof and briefe to bring thē from degrée to degrée to the right ende mark whervnto they be predestined before the foundation of the world 3. The holie ghost maketh vs partakers of Iesus Christ by faith onelie THe holye ghost then is the same by whome the Father doeth put kéepe his electe in possession of Iesus Christ his sonne consequently of all the graces which bee necessarye to their saluation But first it behoued y ◠the same holy spirit make vs capable and méete to receyue the same Iesus Christe the which he doth in creating within vs by his méere diuyne goodnes and mercye that whyche we call Fayth the onely instrument to take holde of Iesus Christ when he is offered to vs and the onlye vessell to receyue him 4. vvhat meanes the holie ghost vseth to create and maintaine faith in vs. HE vseth two ordinarie meanes neuertheles without cōmunicating his vertue to them but working by them for to create in vs thys instrument of fayth and also to mayntayne and confirme it more and more That is to saye by
Christ and those which by faith be ioyned with him for in vertue of this coniunctioÌ„ and spyrytuall maryage by fayth hee taketh all our miseries vpon him selfe and we doo receyue all his treasures of hym by his pure goodnes and mercy as followeth 10 Of the remedy wâ—hich faith findeth in Iesus Christ only against the first assault of the fyrst temptatioÌ„ grounded vpon the multitude of our sinnes and what assuraunce there is in this case eyther vpon the sayncts or vpon our selues LEt vs then sée how in Iesus Christ onely wée findâ— sufficient remedies against all the temptations of Sathan all dismaying of conscience First Sathan our owne conscience to shewe our vnworthines setteth before vs y â— nature of God perfitly rightwyse as chiefe enemie reuenger of all iniquity Now syth that wée fynde that wée be couered with an infinite number of iniquities it foloweth that we can looke for nothing but the rewarde of sinne that is to saye death eternall What can man alledge now against this conclusion Certainly nothing that is auayleable except it be that which I shal say hereafter For first if hee haue recourse vnto Gods mercye forgetting his iustice hée deceyueth him selfe For this is a thing most sure that God is in such wyse mercifull that notwithstanding his iustice must be entierly and fully confessed as wée haue declared here before in the. 26. article of the. 8 point If then we wyl aledge for a cloke to couer our sinnes y â— merites of saints fyrst we doo them great wrong for as much as Dauid himselfe cryeth out and sayth enter not Lorde into iudgement with thy seruant in another place he confesseth y â— his workes can not attayne vnto God And what sayd Paul of Abraham that holye person and father of the faithfull If Abraham c saith he had ben iustified by workes hée had wherein to reioyce but not towarde God for what sayth the scripture Abraham beléeued God and that was compted to hym for ryghteousnesse And what sayth Saynt Paule of him selfe truely sayeth he I knowe not my selfe to be culpable but yet am I not therby iustified Howe can we then alledge the merites of Saintes for a satisfaction for our sins for somuch as themselues had no refuge but to the only mercy of god being pacified by Iesus Christ Moreouer if it had bene so that the saintes had merited heauen by their holy lyfe the which coulde not be syth they doo testifie themselues the contrary had they not receyued already the payment and rewarde for their merites and good workes by what ryght or tytle then can we alleadge theyr merites any more For to say that they had so many merites y â— there remayned ouerplus for other is that not asmuch as falâ—efy that which they haue left vs in writing And what more Is it not as much as to say y â— they had nothing to doo with the death of Iesus Christe because they had in theÌ„ more merytes and goodnesse then they néeded And moreouer if they had merites more then they néeded by what ryght know we that they be ours Is it because we thinke that we haue bought them Beholde Sainte Peter reproued Symon the Magicien of this false and cursed marchandize thy mony and thou peryshe together sayth hée because thou thynckest to buye the gyfte of God with money Beholde now how we thinking to honour the Saintes dishonour them as much as we can possible but nowe if the workes of Saints can take no place or profite vs in this point what can wée finde in our selues or in any other man lyuing that can be sufficient But for to cutte of all suche false imaginations let vs consider the reasons folowing First would we not coumpt that man without his wyt which would perswade himselfe to be quite of his creditour vnder this colour or pretence to haue dreamed that he had payed his debte or that an other had payed it for him euen so doo we towardes God â–ª when wée be not content with the satisfaction of Iesus Christe onely For what foundation or ground hath all the wyl workes or merites of Saints worthyppings but only the fantasie and imagination of man as though God ought to take all things well which wee inuent or seeme well to vs But contrarywise here what Iesus Christ saith with his owne mouth they honour me in vaine sayth be keeping coÌ„maundements of men and in another place hée sayeth when ye come to appéere before my face who required such things of you to tread in my courts c. Secondly when we say that we stay vpon the only mercy of God and yet doo alledge or thinke that we haue satisfied or payed parte altogether is not this a derogation to his mercie Thirdly not to be satisfied with the onely merites of Iesus Christe but to goe about to ioygne and annexe other with him is it not as muche as to deny Iesus Christe to be our onely sauiour to make him but a sauiour in parts Fourthly is not this the robbing of god of his perfect iustice and so consequeÌ„tly of his diuine power when we be so foole hardy to set against his merits y â— works of man wherin be so many imperfections howe excellent so euer they be to pacify y â— wrath of god And yet the Prophet Dauid said enter not Lorde into Iudgement with thy seruaunt c. Let vs learne therefore to aunswere to the foresayde argument of Sathan after an other maner that is on this wise Thou sayst Sathan that God is that perfectlie righteous reuenger of all iniquitye I doo confesse but I wyll ioygne thereto an other property of Iustice which thou hast lefte out that is for as muche as god is righteous he is content with one payment Thou wylt saye then that there be infinite iniquities in me which deserue eternall death I doo graunt but I adde more to it which y â— haste maliciously omitted that is that the iniquities which be in me were most sufficiently reuenged and punished in Iesus Christ which hath horne the iudgement of God in my stead so vpon this I make my conclusion contrary to thine that is to saye for asmuch as God is righteous and wyll not be payde double and Iesus Christe God and man hath by one infynite obedience made satysfaction to the infynite maiestie of GOD â–ª it followeth that my iniquities can no more fraye nor trouble mée my accountes and debtes being assuredlie raysed and wyped out by the precious bloud of Iesus Christ which was made accursed for mée dying righteous for the vnrighteous Vpon this wée maye be sure that Sathan wyll set before our eyes all our afflictions and troubles and especially death alledging y â— they be as many sufficient testimonies against vs that God wyll not forgeue vs our sinnes but we must reply to