A brief and piththie sum of the Christian faith, made in form of a confession, with a confutation of all such superstitious errors, as are contrary thereunto. Made by Theodore de Beza▪ Translated out of French by R. F. AFTER DARKNESS LIGHT. POST TENEBRAS LUX PRINTED AT LONDON by Richard Serll, dwelling in Flete lane, at the sign of the half Eagle and the Key. The principal points treated in this confession. The first point of the unity and trinity of God. two. Of the Father. iii. Of the Son. iiii. Of the holy ghost. v. Of the Church. vi. Of the last judgement. seven. A comparison between the doctrine of the papists and these of the holy catholic Church. To the right honourable and virtuous Lord, the Lord hastings, Earl of Huntingdon. etc. Robert Fill, wisheth long life with increase of honour in the fear of God. Amen. (⸫) Having read over this work (right honourable) printed in the French tongue, and also knowing the author, and being somewhat acquainted with him, who for his singular godly learning, knowledge, and conversation, ●s esteemed of those that be godly, for a pre●ious pearl sent amongst us from God ●● this our troublesome age: I thought ●t my duty to put it forth into the English tongue, that those my native countrymen, which do not understand the French: might be partakers of the fruit of so godly a work in English. And also have as it were a weapon in hand, to defend themselves against the ministers of Satan, who be ever ready to cavil against the truth, more ready to put men in doubt, then to establish them in the true Christian faith. The true understanding of our belief is the pure gift of God, and among his gifts the chiefest Belief with knowledge of God's word, ordereth the mind, governeth the body, directeth all our works and affairs, teaching what we ought to do, and what to leave undone, without which neither can King, Lord nor subject, well order themselves, nor those things that be committed to their charge. Now if we esteem other things to be of value and can praise them: your honour knoweth that the knowledge of true belief grounded upon God's word, doth so far excel all other things, as heavenly treasures excel the commodities of the earth. And this is most profitable to kings, Dukes, Earls, and Lords, (as appeareth in the 2. Psalm, Deutero. 17 chap. and Esay 46. chap. where they be named the nurses of religion) and unto all other degrees spiritual or temporal. And vain are all men which know not this truly. And S. Paul said because it seemed not good to them to have the knowledge of God's word, he gave them up into a lewd mind, & to all uncleanness, For if God be the light, such as know him not stumble in darkness. If he be the only way, the ignorant go stray. If he be the truth, they that know him not be deceived. If he be only good, all good things must be borrowed and craved of him alone. If all knowledge & learning be his, we must be God's scholars. If he be life, not to know him his eternal death. For it is written, this is eternal life, to know jesus Christ whom thou hast sent to be very god. But this knowledge must we have and learn in the scriptures, as S. Paul saith, the scripture is profitable to teach, to control, to amend, and to instruct in all righteousness that the office of salvation is little regarded: But this mingle mangle of spiritual and temporal regiment, is usurped by them, as if no Christian Magistrate ordained of God, sufficed to redress such abuses. What marvel if man's ordinances be broken, where the ordinance of God is plainly resisted. Also in the country where most need of preaching and instruction is, there be idle chaplains, which possess and withhold the Preachers livings, and most specially in the Cathedral Churches: many of the which be but only a very refuge and den of idle, ignorant, and unpreaching lubbers. Is not the ordinance of God, and good meanings of noble founders broken here? Is not his proclamation disobeyed, who proclaimed by the mouth of saint Paul, he who laboureth not, ought not to eat? Among the jews temporal men, and those that served not the Altar, were not suffered to live of the altar, as they now do under the gospel. Behold the Apostles, Timothe Tite, and many others. If we do allow the order of the primative & holy apostolic church, let us follow their examples. Behold the fathers, as Origine, Cyprian, Ambrose, Iherom, Augustine, chrysostom, and others, who spent the greatest part of their lives in preaching and teaching the people, as appeareth by their works, which be for the most part Sermons, Lessons, Homilies, disputations, and confutations of heresies in their times. They preached on the sundays and expounded the scriptures. And on the week days they procured their Sermons and expositions to be written. There were no pluralities of livings in those days, neither dispensations, Totquottes, nor Residences, qualifications, nor improperations. Children and boys enjoyed no Benefices in those days by no manner of means, or considerations to come. God grant us shortly to see a redress of spiritual abuses, and temporal disorders, in spiritual governors without respect of private gain. And that we may say with the Prophet David the word of God is my counselor. Exce 〈…〉 such things be amended, neither English service▪ Homilies, Ceremonies, no 〈…〉 sacraments, do make us christians. W 〈…〉 differ from the Turks but in outward rites & ceremonies, and outward profesion of our faith in words. But not in th' 〈…〉 true sign of Christian integrity, whic 〈…〉 is upright conversation and good lie 〈…〉 Thus here in England many idle v 〈…〉 learned Chappelaines and Priests b 〈…〉 found of the costs and charges of poor Parishes, so that for lack of preaching many poor Souls be defrauded of th' 〈…〉 sweet milk of God's word▪ and lac 〈…〉 teacher's to declare to them their duty 〈…〉 towards God and their Prince. This 〈…〉 a rejoicing to the enemy, and pleasau 〈…〉 news to those which gape and loo 〈…〉 that the end of these abuses, & disorde 〈…〉 will be the destruction and ruin of th' 〈…〉 flourishing Realm. And so is to be ferred that it will, except the insatiable covetousness, and carnal liberty ●e w 〈…〉 〈…〉 d out. And that wicked Idolatrous murderers of God's people, and disobedient to his word and laws, may be cut off, that God's wrath and indignation may be pacified by amendment, according to God's express word, Deuteromie thyrtéene Chapter: Thine eye shall not pyttye such one, nor show mercy to him, but he shall be slain. And so shalt thou take the evil away forth of the mids of thee, sayeth the Lord God. (Read the whole Chapter.) Also Saint Paul to the Hebrews the tenth Chapter. If he that despiseth Moses Law, aught to die without mercy, how much more punishment deserveth he that treadeth under foot the son of God, and counteth the blood of the new Testament an unholy thing? But some have not only trodden under foot, but also mocked, despised and most cruelly brent the Testament and word of the eternal God, and also tormented and shamefully murdered his true and faithful servants, and preachers the dear members of jesus Christ his son. And most blasphemously contemning the holy sacraments truly ministered, and all godly ecclesiastical orders and discipline. To redress of these enormities must come by the magistrates, for they are powers ordained and exalted of God, for the same intent▪ If they be not redressed, and that short▪ lie, in steed of the comfortable promises of God, we shallbe oppressed with the terrible plagues which he threateneth to the breakers of his law. As dearth, war, pestilence, and other his scourges, as we be threatened now of late by the punishment of our neighbours in France. Happy are those that can be admonished by the fall of others, and amend. I would think my labour well bestowed, if I mought obtain of your honour, and other that be of a godly meaning, to read this over with good deliberation, and judgement: And also such as be in doubt which is the true religion. And those that think we be in an error, I would to God they would vouchsafe to read and confer it with the scriptures, and doctors, as is noted in the margin. And in reading, to put a side disdain, contempt, and all singular and private affections. And then I doubt not but God will open unto them further knowledge, and move them to be more studious in God's word and also have a better opinion of the true religion. I have for my countries sake translated this godly and necessary work, whereunto I have added nothing of mine own, but simple, and plainly, according to my small understanding, I have kept the words and meaning of the authority, as near as our English will suffer me, rather showing me self homely and plain, then by over much fineness to dissent from the mind of him, who in the fear of God, and for his Brethren's sake set it forth. Humbly beseeching your honour, and all godly Readers, to take this my small labour in good part, and accept my good meaning, which tendeth to the profit of my Country men, and especially to the glory of God, and advancement of his kingdom. Who prosper and maintain your honour in his fear, long to continue, enrytching you with all good blessings, and governing you and yours by his holy spirit, until he shall call you to come unto himself, there to continue in his glorious kingdom, for ever and ever. Amen. This whole Work or confession consisteth of vij principal points. The first number signifieth the article. The second the leaf. THe first point entreating of the Trinity containeth these three articles. 1 Of the unity of God. Folio. 1 2 Of the Trinity of persons distinct in one unity of substance. Eodem 3 Of the eternal providence of God. Eodem ¶ The second point entreating of God the Father, containeth these four articles. 1 Of the person of the Father. fol. 2 2 How the father is creator and preseruour of all things. Eodem 3 Of the creation of Angels. Eodem 4 The works of the trinity are inseparable. eodem ¶ The third point entreating of jesus Christ the only Son of God, containeth these. 26 articles. 1 Of the divinity of the Son. fol. 3 2 The Son only mediator between God and his elect eternally ordained. Eodem 3 God is perfectly just and merciful. Eodem 4 God is immutable. Eodem 5 The counsel of God doth not exclude the second causes. Eodem 6 Man was created to declare the justice and mercy of God. Foli. 4 7 Why it was necessary that the first man should be created good and pure. Eodem 8 It was necessary that man should fall from his purity. Eodem 9 How God hath created men good. Foli. 5 10 How man brought himself with all his posterity culpable of the first & second death. Eodem 11 The way which leadeth to the first death. Eodem 12 The first death can not be eternal. Eodem 13 The way which leadeth to the second death. eodem 14 What free will remaineth in man after sin. Foli. 6 15 A brief sum of original sin. Eodem 16 how God turneth man's sin to his glory. Foli. 7 17 jesus Christ the only mediator ordained and promised. Eodem 18 The agreement and difference of the old and new Testament. Foli. 8 19 Wherefore it behoved jesus Christ to be a very natural man in body and soul without sin. Eodem 20 Wherefore was it needful that jesus Christ should be very God. Folio. 9 21 How the mystery of our salvation was fulfilled in jesus Christ. Foli. 10 22 The two natures were united and knit in one person from the first instant of the conception. Eodem 23 The virgin mary is Mother of jesus Christ God and man. Eodem 24 The sum of the accomplishment of our salvation in jesus Christ. folio. 11 25 how jesus Christ being ascended into heaven, is nevertheless here on earth with his flock. Fol. 12 26 There can be no other true Religion than this. Folio. 13 ¶ The iiii. point entreating of the holy ghost, containeth the 15. Articles. 1 Of the person of the holy ghost. Folio. 13 2 Of the effects properly considered in the holy Ghost. fol. 14 3 The holy Ghost maketh us partakers of jesus Christ by faith only. Eodem 4 What means the holy ghost useth to create and maintain faith in us. Eodem 5 How necessary faith is, & what faith is. fol. 15 6 What is the object of the true faith, and of what force it is. Fol. 16 7 How this is to be understand which we say, as Saint Paul saith, that we be justified by only faith. Eodem 8 To be assured of our salvation by faith in jesus Christ, is nothing less than arrogancy or presumption. fol. 17 9 Faith findeth in jesus Christ all that is necessary to salvation. fol. 18 10 Of the remedy which faith findeth in jesus Christ only against the first assault of the first temptation grounded upon the multitude of our sins, & what assurance there is in this case either upon the saints or upon ourselves. Eodem 11 The remedy which only faith findeth in jesus Christ only against the second assault of the first temptation grounded upon this, that we be unfurnished of the righteousness which God requireth of us. fol. 22 12 The third assault of the same temptation, grounded upon the natural corruption of original sin which is within us. Fol. 23 13 The remedy against the second temptation whether we have faith or not. fol. 24 14 Those do slander us falsely which say that we disallow good works. fol. 26 15 The first difference in the matter of good works is, which be good and which be evil. fol. 27 16 Which be the most excellent works, and the qualities of true prayer according to the work of God, and the authority of the ancient doctors of the Church. folio. 28 17 The second difference of the matter of good works is, to know from whence they proceed. fol. 31 18 The third difference in the matter of good works is, to know whereunto they be good. fol. 33 19 To what end good works do serve us before God and before men. foli. 34 20 Remedies against the last and most dangerous temptation, which is, whether we be saved or not. fol. 37 21 Of two instruments wherewith the holy Ghost is served to create faith in the hearts of his elect, to weet, the word of God, and the sacraments. foli. 42 22 What is that we call the word of God, and of the two parts, that is to say the law and the Gospel. Eodem 23 What difference there is between the law and the Gospel. folio. 43 24 After what manner the preaching of the law serveth the holy ghost. fo. 46 25 Of the other part of the word of god called the gospel, of what authority it is, wherefore, how and to what end it is written. foli. 48 26 How the gospel comprehendeth in substance all the books of the old testament. fo. 50 27 How it is to be understand that we have spoken of the authority of the word written, and if it be necessary to traunslate it into all languages. folio. 51 28 How the holy ghost is served with the exterior preaching of the Gospel to create faith in the hearts of the elect, and to harden the reprobate. fol. 52 29 Another fruit of the preaching of the law after the preaching of the Gospel beginneth to work. folio. 53 30 The second mean which the holy ghost useth, to make us rejoice in jesus Christ, and wherefore the lord is not only content with the simple preaching of his word. fol. 55 31 The diffynition of that which is called Sacrament. folio. 57 32 The difference between the sacraments of the old covenant, and those of the new. fo. 58 33 Whereby the false sacraments be known from the true, and the abuse of them from the right usage. Eodem 34 Which things be common to the preaching of the word, and to the sacraments. fol. 59 35 What things belong properly to the sacraments having respect to the end wherefore they were ordained of God. folio. 60 36 How there is but two Sacraments in the Christian Church. fol. 63 37 The four points which be to be considered in the declaration of this matter Eodem 38 The first point is to understand what we do mean by the name of signs in this matter of Sacraments, and wherefore the Lord did choose for signs the most vulgar and common things. Eodem 39 What followeth the error of those which take away the substance from the signs in the sacrament. foli. 65 40 What mutation or change is in the things which he used in the sacrament. Eodem 41 From whence proceedeth this alteration, & the error of those which make a charm or sorcery of the the▪ sacramental words fo. 66 42 The Sacraments to be no Sacraments without the use of them. Eodem 43 The second point is the thing signified in the sacrament. Eodem 44 The third point is how jesus Christ is joined with the signs. Eodem 45 The distinction of signs and of the thing signified. Folio. 67 46 The manner to communicate aswell the signs of the sacraments as the thing signified. eodem 47 Application of all that is beforesaid of the sacrament of Baptism. foli. 68 48 For what cause the young children of the faithful be baptized. foli. 70 49 Application of all that goeth before of the Sacrament of the Supper, and the right use thereof. foli. 71 50 The conclusion of the matter of the Sacraments. foli. 76 51 Wherefore the holy ghost is called the consolator or comforter, and to what purpose and end the afflictions of the faithful serveth. Eodem ¶ The v. point entreating of the Church containeth the 43. Articles. 1 That there hath always been and over shallbe a Church, out of the which there is no salvation. Foli. 77 2 There can be but one true Church. Fol. 78 3 Wherefore we call the Church catholic. eodem 4 In what thing lieth the Communion of Saints. Eodem 5 The Church hath but one head, that is to say, jesus Christ, to whom there needeth no lieutenant. foli. 79 6 The communion of the Saints letteth nor hindereth not the diversity of offices among the faithful. fol 80 7 The marks whereby we may discern the false Church from the true. fol. 81 8 Which be the true members of the church, fo. 82 9 The marks or tokens of the Church be not always in one estate, and how it ought to be governed. fol. 83 10 Wherein consisteth the duty and authority of the Church generally. Folio. 84 11 Of the authority of the universal counsels, and first what is an universal counsel. Eodem 12 How far we may differ from the counsels. folio 85 13 To whom it pertaineth to call a counsel. fo. 86 14 How those aught to be chosen which the churches do send to the counsels. folio. 87 15 Every man ought to be heard in the counsel. provided that there be no confusion. fol. 88 16 Who ought to proceed or to be chief in the counsel. folio. 89 17 How far extendeth the power of the counsels, and why they be ordained in the church. fo. 91 18 The first point to consider the case well when or at what time they should set up public laws in the Church. folio 93 19 The second point which is to be considered in the Ecclesiastical ordinances. folio 95 20 The third consideration that ought to be had in Ecclesiastical ordinances. folio 96 21 What is to be answered to those which allege counsels against us. folio 97 22 Of particular counsels, as of nations or provinces. Foli. 98 23 How many sorts of special governors there be in the Church. Eodem 24 The office of Apostles Evangelists & Prophets in the primative Church. folio 99 25 Of the office of pastors & doctors fol. 100 26 The difference between Pastors and Doctors. folio 101 27 The pastors and doctors be but instruments by the which God conducteth the ministry of his word. Eodem 28 The marks and tokens of false Doctors and Pastors. fol▪ 102 29 Of degrees which ought to be among ministers of the word, according as they be dissevered by companies folio. 104 30 The second degree of Ecclesiastical offices, which is the office of deacons & the distribution of the goods of the Church. foli. 105 31 Of the four orders which they call minores ordine. foli. 107 32 The third degree of ecclesiastical offices which is the jurisdiction & office of the elders fol. 108 33 To what purpose and end serveth the ecclesiastical jurisdiction, and which be the par●es thereof. Foli. 109 34 What is the office of the elders in the church. fo. 110. 35 How the ecl●s●astical elections ought to be. fo. 11● 36 Of the qualities & conditions of those which they ought to elect. folio. 112 37 The order & manner to give the voices. fo. 11● 38 Of confirmation and consecration of the persons elect. Eodem 39 Of marriage, of fasting, and of the difference of days, and meats. Eodem 40 Of the second part of the ecclesiastical jurisdiction, concerning correction. foli. 116 41 What excommunication is, and what the right use thereof is. fol. 118 42 Of the civil and Christian magistrate, and to what end his office tendeth. fol. 120 43 how far they are bound to obey the magi. fo. 121 ¶ The vi point entreating of the last judgement containeth only this i article. 1 What it is that we do believe and hope of the last judgement. folio. 122 ¶ The seven. point discoursing a brief coparison between the doctrine of the papists and this of the Catholic church containeth these. 15. articles. ● The papists worship a false God, which is neither righteous nor merciful. Foli. 124 ● If the doctrine of the papists be true, if followeth that jesus Christ is not very man. foli. 125 ● The papistes abolish the true intercession ● jesus Christ of none effect. foli. 126 4 The papists doctrine maketh the oblation of jesus Christ. fol. 127 ● The papists do not acknowledge jesus christ to be the perfect declarer of the will of God, neither the holy Scripture to be a sufficient doctrine of salvation. foli. 128 6 The papists spoil jesus Christ of his office of head of the Church. fol. 129 7 By the doctrine of the papists we can in no wise understand how mortal the natural sickness of mankind is. foli. 131 8 Another execrable error of the papists in the using of the only medicine of health, which is in the benefit of jesus Christ. Eodem 9 They know not the papistry the exercise, of the law of God or the Gospel. foli. 133 10 They know not what good works be in the papistry. fol. 135 11 In the papistry they know not what is a sacrament, nor what is the use thereof. foli. 13● 12 In the papistry there is no Ecclesyastica● government. foli. 16● 13 The abuse which is committed in the second part of ecclesiastical offices, which be Deacons. foli. 17● 14 Of the abuse which is committed in the order of priesthood, and in the government o● their spiritual jurisdiction fol. 17● 15 The Papists be manifestly culpable of re● bellyon against the magistrate. fol. 18● ¶ Another brief confession of faith according to the same here before and the same author. The end of the Table. The Printer to the Reader. AFter I had read this confession, & seen the great richeses of spiritual doctrine which is therein contained, I thought I should do a thing acceptable and also profitable, if for your comfort I did make a Table, setting in order the principal matter contained herein, the which thing I did for your commodity and easiness, read it therefore with diligence: O would to God that King, prince and other noble parsonages of the world which be so civil informed of the doctrine which we teach (by those which serve in the Church for their bellies sake) would vouchsafe to have patience to read or cause to hear read that which is herein contained: and I believe they would not be so angry, nor have so evil opinion of us as they have. But some will take good heed enough to beware that the wind of those Books shall not touch such estates. For if they do some of them will not laugh at it in the end. Now God which hath the hearts of Kings in his hand, grant them his spirit of prudence and discretion to discern the light from darkness, and give place to the King of Kings, the Lord jesus Christ, whose lieutenants they be, that he may rain peaceable among his by the sceptre of his word, and that all humane traditions and superstitions full of Idolatry, may be taken away and thrown down. ¶ Certain texts of the new Testament by the which every faithful christian is exhorted to render a confession of their ●aith before men. Matthew. 10. chap. Every man which confesseth me before men, him will I confess before my father in heaven. But he that denieth me before men, him will I deny before my father which is in heaven. Mark. 8. Luke, 9 chap. He that is ashamed of me & my words in this adulterous & sinful generation, the son of man Shallbe ashamed of him when he shall come in the glory of his Father with his holy Angels. Roma. 10. chap. The belief of the heart justifieth, but to confess with the mouth maketh a man safe. 2. Timothy. 2. chap. If we deny jesus Christ, he will also deny us. 1. Peter. 3. chap. Be always ready to answer to every man that demandeth a reason of the hope that is in you. For reading with judgement ye ought not be shent. Therefore read me oft, the time is well spent. ❧ Theodore de Beze. to the Church of the Lord, grace and peace in him. AMong the errors which reign at this day in the world about faith and Christian religion, there be two which me thinketh be as the springs & fountains of all the others. The first is, that all which is done of a good intent is well done. The second is, that those which live only upon the traffic or merchandise of other men's souls, have persuaded the simple people that they need not read the scriptures, nor particularly inquire of every point of that which they are bound to believe for to be saved. But that it is sufficient to believe confusedly and in a generality as the church of Rome believeth, and the rest to commit to the Divines or to the conscience of his curate. Touching the first, it is needful to define what intent is good & what evil. But to speak after their own manner, for as much as they believe that all those which think they do well have a good intent▪ if it so were what would have let saint P●ule to have been saved in his pharisaical ●i●ing, seeing that he was an earnest follower of the law of god given by Moses? And as for that he persecuted the members of jesus christ, it was of ignorance, supposing to have done god good service, as he himself witnesseth. Yet this notwithstanding he saith he was a persecutor and a Blasphemer, so that God saved him of his singular grace and mercy. The like case was of many of those which crucified Christ and stoned saint Steven, thinking they did very good service, because they esteemed them to be false prophets & enemies to God. Nevertheless did their good meaning keep them that they were not horrible murderers? But if God gave forgiven them, than it followeth that they sinned. And who shall assure those of the like mercy which do as they did? I omit the manifest texts, where such good intents or meanings be cursed of god, considering where no faith is, there is nought but sin, and where there is no word of God, there is no faith, but a lying and deceivable opinion. I would fai●● know whether there be any Creditor that would be content and satisfied for his full payment, that his dett●ur should allege, that he had dreamt that he had paid him. Or if a Master had given by writing his whole mind and will to one of his servants, and had given him in charge and commandment, neither to add to it, nor to diminish it: whether he would be content with his servant that would not vouchsafe to read his remembrance, but trusting in his own wit would do all things after his own will and mind. And nevertheless, Christendom is thus led that to read the Scriptures for to know the will of their Master, is heresy at this day. And if they allege further that the common people have no judgement for to understand that they do read, how happeneth it then that they teach not the Scriptures to the people to remedy that? For the self same inconveniences have been in all ages▪ And nevertheless the prophets. jesus Christ, nor the Apostles, neither spoke nor writ but in the common vulgar tongue, which was then understanded of all the people where they used. And when we say that he is not a Christian which knoweth not what he believeth, nor why and wherefore he believeth it: do we say that he must read the scriptures without hearing them sincerely expounded of those which have the charge & office to do it? No, but contrariwise, we say and also practise it, that the Pastors are bound to feed their flocks with the word of life, and that the flock on their part must understand and learn that which they teach them to be edified and comforted there by. Also they must take heed and beware of the false Prophets and wolves. And certainly if this Lamp had always burned clear in the Church of God, they which at these days fear nothing more than this light, and which would take it from the common people to lead them still in their blindness, had not so much prevailed as they have. For the kingdom of God is not a kingdom of ignorance, but of faith, and consequently of knowledge: considering that a man cannot believe that which he knoweth not. briefly, for as much as all Christians be expressly warned of Saint Peter, to be in a readiness to make answer to all those which demand a reason of their hope: So it appeareth by this, that the duty of a true Christian, is to have ready, and with him some brief resolution and sum of the principal points of his Religion, and also some principal reasons, whereby he may on the one part confirm and strengthen himself therein, and on the other part, repel according to his calling, the enemies of the truth, and be ready to communicate his spiritual riches with all men. Whereupon, I bein● already of that mind, and beside the s●me being required to render a reason of my faith, by a parsonage to whom next unto God I am most bound to obey: I have of late composed and made this treatise which I have entituled A confession of the faith, wherein I have comprehended after the best order I could, those things which I have learned in the Christian Religion by the reading of the Bible, with the conference of the most faithful Expositors. At the first I made this but for mine own use, and to satisfy him who required of me. But since partly by the advise of certain good and learned men, and also being moved with certain reasons which me thought were of importance, I was easily persuaded to have it set abroad. For first, I know, that among those which persecute the Gospel of God in his members, there be many that offend through ignorance whom it is very hard to make understand how much they be deceived, except before they be put to the reading of the texts of the scripture, they have some brief instruction which may open the matter plain unto them, and accustom them with the manner of speech of the holy ghost for to gather out the true sense and meaning, & refer the whole to the right use and end. Moreover, even among those which have some understanding of god's truth, I know that there be many very negligent and slow to read the scriptures, because they know not the treasures which therein be contained. And many also, although they read the scriptures diligently, as all christians aught principally to do, and can after a sort discern ●●e true exposition from the false, yet nevertheless have not so ready judgement and such capacity, that they can aptly set & agree together those texts which they find dispersed in diverse places of one matter for to comprehend them w●ll, to their edifying and instruction. And this is the cause why in the church of Christ so long as it was well governed, there was evermore an instruction called a catechism, for those that were lately come to the knowledge of the eternal god. But this very word catechism declareth that this Instruction was rather by word of mouth then otherwise▪ And I think that from thence did proceed the symbol of the Apostles as we call it, the exposition whereof was declared by mouth in the church. After this when it pleased god to erect ●p again the banner of his Church, ●hich had been long time overthrown: this custom not one the most laudable, but also most necessary ●as erected up again, yea to more edification than ever it was, as me thin●eth, and as in very deed experience and time must needs teach the ●ysest sort of men some thing. For ●hey have not only set forth the ancient manner to catechize, that is to ●ay, to instruct by mouth those that are ●ately entered into the church of god, y ● ●rncipall points of Christian religion orderly and briefly, but also too avoid many inconveniences, those catechisms were set forth and written for a singular profit, both ●● great and small. And although ●n these beginnings of the restoring and repairing of the decays ●f the Church, the sincerity of doctrine and familiar manner of tea●hinge was not in all points such as was to be wished, yet no●● withstanding these manners and form●s teaching be very meet for to remedy and help those inconveniences which I have spoken of heretofore. And this I dare well say that there shall not ●● found either in times past or to come any such work published and set abroad whereby to have a brief and perfect knowledge of the whole Christian religion as is the catechism of this Church of Geneva▪ god be praised therefore, and his faithful servantes labour acknowledged, which hath so happily and profitably travailed in this work Although there be I know dogs both far of and near which bark after him, and except for barking they would be as dumb, as dumb fishes: but when as they meet with beasts of their own kind than they be at liberty to prate and babble without knowledge. But to return to my purpose, I confess that it was not greatly needful to set for the this confession after that catechism whereof I have spoken. Nevertheless because men are given in heavenly food even like as they be in bodily meats to weet that one and the same meat, shall please some in one kind of dressing, and other in an other kind or way: I have enforced myself something more to dilate and declare matters at large: as one that would not so much teach the auditors which are already bent and willing to hear and learn in the church of God▪ as also to answer those which do with stand the truth of GOD, or at the least those which be in doubt in which side to turn themselves. I hope with the grace of him whose honour I have regarded in this little work, that my labour shall not be without profit, neither for those which suffer themselves to be par●wa●ed in any thing that may ●ee invented against us either in ●yfe or doctrine, nor for those which have already some taste and feeling to encourage and stir them up to the viligent Reading of the seripturs, and to resort and draw water as it were out of the very head spring or fountain from whence these brooks do run, not yet to establish and resolve them which have need thereof. True it is the among other faults I confess that I have not been so brief as were requisite 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 the property of the enemies with whom we have to do, it shall not be so troublous but it shall serve to some purpose, because I have endeavoured myself to speak of nothing but that which belongeth to the very pith of the matter, and which is necessary to resolve him which should come read this treatise with some prejudice to the contrary. And this was my intent and mind not to prescibe to any man living a form of confession of his faith, but first to declare mine own to all those which are minded to understand it to the glory of my God. And then also to help according to my 〈…〉 power those that a●e least of the Church of God. I hope also that at the least I shall give occasion to those which without comparison have wherewith better than I to furnish and set out so profitable a work in Christendom: to compile and make some more absolute and perfect work, whose judgements I am so far ●●●m refusing, that on the contrary I desire that all those which shall see this confession will confer it diligently with the Scriptures which are the only true touchstone to prove true doctrine by. But i● there be any thing herein which is worthy of reprehension, which I hope shall not befounde in the substance of the doctrine, I am one which desireth with all my heart to understand it, to amend the fault thereof. If one the other side, there found any goo● thing in it, as I would be sorry if the● were not, his be the praise which hath revealed to me his holy truth, and shall reveal it yet more fully when we shall have the accomplisment of that which we look for. God be praised. Of the trinity. The first point. The first Article of the unity of God. WE believe that there is one only divine substance which we call God, and that not only because the contemplation of natural things teacheth us the same, but much rather ● Rom. 1. ● because the holy scripture witnesseth and declareth it unto us. b Deu. 4. ●. Ephe. 4. ● 2. Of the Trinity of persons distinct in one unity of substance. THe word of god teacheth us plainly that this divine substance is dystinct Really and truly from ●uerlasting into three people, that a Mat. 28. d 1. joh. 5. b is to say, the father, the son, and the holy ghost, which be one only god, only b Act. 17. f Deu. 4. b eternal, infinite and wholly perfect in himself. And these three persons be of one substance together consubstaunciall 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, Martion, Eutiches, and all other heretics. 3. Of the eternal providence of God. NOthing is done at adventure or by chance, or without the most just ordinance and appointment of God, a Ephe. 1. b Mat. 20. c Pro. 16. a although god be in no wise author nor culpable of any evil which is committed. For his goodness & mighty power is such and so incomprehensible, that namely he ordaineth b Act. 2 d &. 4. e. Rom. 9 d & doth well and justly, even that which the devil and man doth evil and unjustly. Of God the Father. The two point. 2 The first article of the person of the Father. WE believe in GOD the Father a a person joh. 1. ● distinct from his son and ●rom the holy Ghost. ●. How the father is creator and preseruour of all things. IT is he that hath created all of nothing, a when it seemed good to Gen. ●. Heb. 1. a & xi. a. john. 1. ●. him by his eternal word, that is ●o say by his son. And which hath ●et, established and ordained all things, as also he sustaineth and governeth all according to his eternal providence, by his infinite and substantial power, and virtue which is the holy ghost proceeding from the father and the son. 3. Of the creation of Angels. WE believe that god did not only create this visible world: that is to say, the heaven and the earth & all that is contained therein, but also the invisible a spirits of whose number those Colos. ●. ● which continued in their pure Integrity by the singular grace of god by his b Heb. 1. d. blessed and happy messengers for the preservation of the elect. The other sort to weet the devils being c john. 8. f fallen without any hope of rising again, and that by their own proper malice and wickedness be condemned to perpetual damnation which is the last Issue d 2. Pet. 2. a Luke. 8. d of their hope. And we detest the error of the Saduciens which deny that there be any spirits, and of the Manicheans e Acts. 23. which hold that the devils had their beginning of themselves and be evil of their own nature without corruption. 4. The works of the Trinity are inseparable. WE do by no means separate from the father, neither the son nor yet the holy ghost either in the creation or in the government of all things, nor yet in any thing which appertaineth to the substance of god. Of jesus Christ the only son of God. The third point. The first article of the divinity of the Son. WE believe that jesus Christ concerning his divine a Ihon. 1. a &. 17. a nature is the only son of god béegotten from everlasting ●nd not made, one with the father in substance, coeternal and consubstantial, equal to God his father in all things and every where. 2 The son only mediator between god and his elect eternally ordained. THis is the only whom the father hath ordained from everlasting a 2. Tim. 2. ● 2. Tim. ●. to unite him to man's nature, to ●hende to save his elect and chosen by ●im as followeth. 3. God is perfectly just and me 〈…〉 cyfull. GOD is perfectly righteous a who ●●od. 2●. b ●. Cor. 6. c upon it followeth that he neither will ne may suffer any iniusti● unpunished. He is also perfectly merc 〈…〉 full b whereupon it followeth that th● Exod. 34. a good which he doth to man, be doth i● of his full and only grace. 4. God is immutable. GOd is immutable in his counsell● a so it followeth that all which cometh Rom. 31. c or happeneth to man, hath been eternally ordained by him b according Ephe. 1. b. to that we have said of his pronydence. 5. The council of god doth not exclude the second causes. THis doth not let but establish the second causes by the which all things do come to pass. For god in ordaining that which ought to ●. Sam. 12. c come, ordaineth ●●so the means by the which it pleaseth him that such things ●hould come to pass, yea in such sort ●hat although there be found some vice ●r fault in the second cause, yet is there ●o evil in the everlasting counsel of god. 6. Man was created to declare the justice and mercy of god. THere shallbe some ●aue● and some damned, & all for the glory of god, as the whole Scripture doth declare. It followeth then that for as much as nothing doth happen or come to pass at adventure or by chance, & that god doth never change his purpose nor mind, and god hath not only foreseen but also eternally ordained to create man to spread for the and declare his glory a in ●. Cor. ●●. ● saving b by his grace those which pleaseth him, forgetting nothing appart●yning Rom 9 c to his justice without the which he cannot be god, and c condemning other Exod. 9 ● Rom. 9 c by his just judgement. 7. why it was necessary that the first man should be created good and pure. FOR to execute this counsel ● was necessary that god should create nan good and pure, for beside this that god himself being good he can do nothing but that which is good, but if man had been created wicked or evil, god had not had just occasion to punish the wickedness whereof h● himself was the author and maker. 8. It was necessary that man should fall from his purity. IT was then necessary that man should so be created good that not withstanding he should be mutable and fall from this degree and that by his own only fault. For if sin had not so entered into the world, a Rom. 11. d God had not found such cause to magnify his mercy in saving those which he hath ordained to salvation, nor matter to declare his justice in condemning those which he hath ordained to his wrath to the end he may punish them for their demerits. 9 How God hath created men good. THe lord then at that time which seemed good to him to execute his eternal counsel created men a Gene. 1. d. Exod. 7. d male & female after his own image, and likeness that is to say with righteousness and true holiness. 10 How man brought himself with all his posterity culpable of the first and second death. MAn being such a Gen. 2. ●. Rom. 5. ● did willingly and without anya compulsion joigne and knit himself to the devil, and therefore became culpable of the first and second death withal his posterity: & consequently hath made himself and all his culpable of all that, which leadeth to the one and other of these two deaths. xi. The way which leadeth to the first death. THE corruption of humours with infinite other inconveniences descending and di●●yllynge from the sin of Adam by lineal succession and hath Read ●. Aug. in the 13. book de civitate dei. 2. 12. 13 & 14-Chap. brought all men under subjection to the first death, which is the separation of the soul from the body with putrefication of the body. 12. The first death cannot be eternal. THis death cannot be eternal, for by that means the body at the least had escaped the eternal death which bringeth with it sorrow and perpetual punishment: and likewise it should never have enjoined the eternal felicity: and so by this means the eternal counsel of god concerning the declaration of his mercy & justice should be made void. 13. The way which leadeth to the second death. THe inward corruption of the hole man nothing reserved the which we call original sin a maketh every man even from the very first beginning Gen. 6. ● Phil. 15. b john. 3. a. of his conception the child of wrath and subject to the second and eternal death. For to speak briefly, this corruption maketh us altogether unpro 〈…〉 table, yea contrary to all goodness, and wholly subject to sin. Whereupon S. augustine said agreeing b with the scriptures Li. de perfectione justiciae. that the will of man vanquished ●f sin into which it fell, nature was deprived and lost her liberty, and a ●aine, c Lib enchiridion ad laurentium chap. 30. Li. 2. de precatorum meritis cap. 13. that man evil using free-will ●ath lost it and himself withal. Item d ●en saith he labour to find what good ●ere is in their own will, but know ●ot how a man should find any. 14 what frewyll remaineth in man after sin. NOtwithstanding we deny not a but that men have sufficient Rom. i. c light to make them without ex●●se. And to spoil them not, nor diprive 〈…〉 'em of their natural faculties and pours, as of reason, judgement, will such others to make them stocks or ●okes, nor yet of free-will: so that they ●igne this to it, that all is nothing but darkness and enmity against god, and that by this word frewyl be not understand a natural power to think, wy● or do good or evil, but a will not constrained the which not withstanding cannot b Ihon. 3. a Rom. 8 p. nor will not any thing but altogether evil, so much is the nature ●● man not being regenerate (that is to sa● not healed nor restored by grace (not only wounded or hurt, but utterly and altogether corrupted and also willingly become the servant of sin. Therefore said S. c Li. de derfectione justicia. Augustine, that the fault which followed the sin and which is the punishment hath turned liberty into necessity. Item d Li. 3. ad ob ●i facium. free-will as it is bound and thrall is nothing worth but to sin and fall. 15. Abriefe some of original sin Original sin than is a full corruption of the whole nature of m● the which corruption is proceeded from Adam into all his race, and bringeth forth in man three manner of sins. The first comprehendeth every inwar● motion and thought in man's understanding although the will give not consent there unto. For god requireth to ●e loved withal the understanding: & we have already said that it is utterly and altogether corrupted. The second manner of sin is when the will and affection doth consent thereto. The third is when men even enforce themselves to execute that which inwardly they ●aue conceived and willed. 16. How god turneth man's sin 〈…〉 his glory. SO now there remained a Rom. 3. c nothing but that all the whole world should run to ruin and destruction, but that God being not only most rightu●us, but also most merciful had eternally ordained a mean to cause all those things to turn to his great glory, to ●ete b Rom. 3. d to the greater declaration of his ●●finite goodness towards those which 〈…〉 hath also ordained c Rom. 8. f and chosen eter●allye to be glorified in their salvation, and likewise to the declaration of his pour d and wrath by the just judgement Rom 9 c and condemnation of the vessels 〈…〉 wrath prepared to destruction. For a 〈…〉 S. e Augustine said vearye well: if a● Epist. 103 ad 〈…〉. were delivered, that which were dew● to sin by justice should be secret an● hid, and if none were delivered, th●● should not be seen which grace ha● given and granted. 17. jesus Christ the only mediator ordained and promised. THis one and all only mean is th● mystery of the incarnation of th● son of god with all that which followeth it, who was from age to ag● promised even from a Adam unto sain● Gen. 3. c Deut. ●8 ●●. sam. 7. b John was published and preached b● the patriarchs as prophets, was all figured divers ways under the law as is at large contained in the books 〈…〉 the old Testament, to the end tha● man mought be saved by faith 〈…〉 jesus Christ for to come. 18. The agreement and difference of the old and new testament. there was never but one covenant of salvation between god & man if we consider the substance ther 〈…〉, which is jesus Christ. a But in con●●deration Heb. 13. ● 1. Tim. 1. ● 1. cor. 10. ● Read all the epistle to the hebrews. of the circumstances there ●re two testaments or covenants whereof we have the names and authentic re●isters called the holy Scripture and ●orde of god. The one is called the old. The other the new b which is the bet●er, abolishing the old, for as much as jerimi 〈…〉▪ Heb. ●. ●. ●e old did not propound and set forth ●esus Christ but a far of and hidden ●nder shadows and figures which ●ere abolished by his coming. 19 wherefore it behoved jesus Christ to be a very natural man in body and soul without sin. IT behoved the Mediator of this covenant and reconciliation to be a veryman & without any spot of original sin or other for those reasons following. First for as much as a 1. Tim. 2. a. Ihon. 1. b God 〈…〉 just and man was bound and endetted to his wra●he by his natural corruption as we have declared heretofore i● the fifteenth Article, it was meet ther● should be a very man, in whom thi● ruin and decay should be thorowly● and perfectly repaired for to please God. secondly b Matth. 3. c Rom▪ 5. d man is bound to accomplish and fulfil all the righteousness which god requireth of him for to be glorified: then there must be a man for to accomplish perfectly all righteousness to please god. thirdly, c Rom. 3. d Act. 20. f all men be covered with an infinite number of sins as well inwardly as outwardly, & therefore culpable of the maledicton of god: of necessity there must be a man which should satisfy fully the justice of God for to please him. Forthlye d Rom. 8. a Rom. 5. d no man being corrupt could in any wise begin to do the least of these things, but rather should have need of a redeemer even for himself, much less than could he redeem or deliver other men, or do any thing which should be pleasing or acceptable to God. It was needful then that the e Rom. 14. d Redeemer and Mediator of man should be a very man in body and foul, and yet nevertheless perfectly and altogether pure and clean from all sin. 20. wherefore it was needful that jesus Christ should be very God. IT was of necessity that this Mediator should be very a john. ●. b. & other places infinite God and not only man, for these reasons following. First b Isaiah▪ 43. b ● if he had not been very God, he should not have been a Saviour, but should have needed a Saviour for himself. Secondly, c Rom 3. d there must be before the justice God proportion between the fault and the pain thereof: the offence or fault is infinite, for as much as he is infinite against whose majesty it is committed: therefore it was needful to have satisfaction that is infinite and consequently that he which should● do it as very man should also be infinite that is to say very god. thirdly d for john 14. b ●. Cor. 5. d that the wrath of god is infinite there was no strength of man or Angel which could have been able to bear such a burden but it should fall & be overwhelmed under it, therefore it was needful that he which should rise again having the victory over the devil sin the world and death joined with the wrath of god should be not only perfect man but also very god. Finally god the better to declare his incomprehensible goodness would make his grace not only equal e with our offence, but would Rom. 5. c. that it should exceed and surmount the trespass. For this cause, even as the f 2. Cor. 15. first Adam the author of our offence thought he were created to the Image of god, yet notwithstanding was earthy as his frailty and weakness hath well declared, so on the contrary jesus Christ the second Adam by whom we be delivered is in such wife perfect and very man, that he is also heavenly, that is to say very god, for as much as the fullness of g Colos. 2, b the godhead dwelleth in him bodily. So that if the disobedience of Adam doth astonish or make us afraid, the righteousness of jesus Christ should much more comfort and stablish us, and that we should hope for a life obtained us by jesus Christ much better than that which we have lost in Adam: yea so much better as jesus Christ is above Adam. 21. How the mystery of our salvation was fulfilled in jesus Christ. WE confess then that for to fulfil the covenant promised to the ancient a Esaie. 7, ● fathers and prophesied by the mouth of the prophets. b Rom▪ 1▪ a Phil 2, a The true and only eternal son of God in the time ordained of the father took on him the form of a servant, that is to say, a very human c Heb. 4. d. nature with the infirmities of the same, sin excepted, being conceived in the womb d Math ●. e of the blessed virgin Mary by the virtue of the holy, ghost without any operation of man. 22 The two natures were united and knit in one person from the first instant of the conception. WE confess that from the first instant of this conception a Math. 1, c Luke. 1, c the person of the son was inseparably united with the nature of man in such sort that there be not two sons of God, nor two jesus Christ's, but one only son of God jesus Christ, very God and very man: yet nevertheless both these natures abiding and remaining in their several properties. For the divinity separated from the humanity, or the humanity divided or pluck from the divinity, or the one confused with the other would serve us to no purpose. 23 The virgin mary is mother of jesus Christ God and man. Jesus Christ very God and very a Math. 1, c Luke. 1, d man, that is to say, having a very true and humane soul and a very humain body form of the substance of the virgin: Marry daughter of David by the virtue of the holy Ghost, was by this means conceived and borne of the same virgin mary, deliverance: both after and before her deliverance: & all this was done for the accomplishment of our reconciliation. 24. The sum of the accomplisment of our salvation in jesus christ. HE therefore came a Ephe. 2, b down on earth for to draw us up to heaven. He hath borne the pain dew to our b Math. 11, d 1, Pet. 2, d &. 3, c Isaiah. 53. b. sins, clearly to discharge us even from the beginning of his conception unto his resurrection: c Rom. 5, d Math. 3, d He hath fulfilled perfectly all righteousness, for to cover our unrighteousness, he hath declared d john. 15, e to us all the will of God his father both by works and also by words, to the end to show us the true way of salvation. In fine, for 〈◊〉 〈◊〉 whole & full satisfaction for our sins which he took upon him: he was bound e Esaie. 53. a to unbind us: condemned, for to deliver us: he suffered great and infinite shame, for to deliver us from all confusion: he was nailed f Colos. 2. ● on the cross for to fasten thereon our sins, he died g Gala. 3. b. and sustained the curse and malediction which was dew to us for to appease the wrath of god for ever by his only oblations made, he was buried h Act. ●. c. to approve & verify his death and to vanquish death even to the house thereof, that is to say, even to the grave wherein he felt no corruption, for to declare that even in dying he had overcome & vanquished death. He was raised again in i The 6 to the Romans and throughout, almost in all S. Paul'S Epistles. tripunhe as a conqueror to the end that all our corruption being dead & buried we should be renewed into a new spiritual & everlasting life, & that thereby the first death should be no more to us a punishment dew for sin, & as it were an entrance into the second death, but contrariwise a finishing and end of the death of our corruption, and an entrance into eternal Act. 3. a life. Finally he being raised afterward was conversant here on earth by the space of forty days to confirm and approve his resurrection. He ascended visible & verily into heaven, where he is set on the right hand of god his father and hath taken possession m of his eternal john. 14. a kingdom for us and for our behove for whose sake also he is the only mediator n and advocate o governing his 1. Timon, 2 Math. 28. d church by his holy spirit until the number of the elected of god his father be accomplished and fulfilled. 25. How jesus christ being ascended into heaven is nevertheless here on earth with his flock. WE understand that glory hath brought a Luke. 24. f immortality to the body of jesus Christ, but hath not taken away the nature of his body, therefore concerning his human b Act. 1▪ a nature, he hath taken it from us into heaven, where he shall dwell until the time he shall come to judge the quick and the dead, c Math. 28, b but concerning his divinity and the working of the holy spirit, he is with his elect and shallbe until the end of the world▪ as Christ hath said: the poor d Math. 28. d shall ye have always with you, but me shall ye not e Act. 3. a have. And also as the Angels said to the Apostles after his ascension, jesus which is life up from you into heaven shall come again even as ye have seen him ascend into heaven, & as S. Peter said to the jews that heavens f Act. 3, d must hold him until the restoring of all things. Whereupon saint Augustin g Episto. 57 and Dardanu. said well agreeing with the scripture, that we ought to take heed that we do not so confirm the divinity, that we deny the verity of the body, and not to make this conclusion, that those things which are in god be every where, as God is every where. 29. There can be no other new religion than this. IN this mystery of our redemption which man's reason cannot attain, god is declared to be very god, that is to say, perfectly righteous and perfectly merciful. First a Rom. 3, d perfectly righteous in that he hath punished all our sins very sharply in his, person who made b i Tim. 2, b himself a satisfaction & pledge, to wit, in jesus Christ, & moreover doth not receive us nor allow us as his children, c 2. Cor. 5, d Rom. 8, c Collo. 2, c except we be covered & clothed with the innocency, holiness & perfect righteousness of jesus Christ. On the other part he declareth himself to be perfectly merciful in that he finding in us nothing but cause and matter of damnation, d Rom 5, b yet would that his son should take our nature in whom he found a remedy to appease his justice, e Rom. 8, ● whom also he doth communicate to us freely with all his treasures to the end that we may be partakers of eternal life by his only goodness and mercy: so that by faith we lay hold on jesus Christ as shallbe showed hereafter. But contrariwise all religion g ●, Cor. 2. a which doth appose or set against the wrath of God any other thing then the only innocency righteousness & satisfaction of jesus Christ apprehended by faith, spoiled god of his perfect righteousness and mercy, and consequently aught to be holden for false and deceitful as shallbe declared in the seventh point. Of the holy ghost. The fourth point. The first article of the person of the holy Ghost. WE believe in the holy ghost which is the a Gene. 1. a coeternal and consubstantial power of the father and the Son, in whom he is resident & from whom b john. 14 b proceedeth being one God c Rom. 8. b with them, and nevertheless distynct in d Math. 2. d person. 2. Of the effects properly considered in the holy ghost. THe infinite force & virtue of him is declared in the creation a Gene. 1. a, and preservation of all creatures from the beginning of the world, and principally shallbe considered by us in this present Treatise according to the effects which he bringeth forth in the children of God, in bringing with him his grace b Rom. 8▪ b to make them feel the efficacy and virtue thereof, and, brief to bring them from degree to degree to the right end & mark whereunto they be predestined ▪ c Ephe, 1, a before the foundation of the world. 3. The holy ghost maketh us partakers of jesus Christ by faith only. THe holy ghost than is the same by whom the Father doth put & keep his elect in possession of jesus Christ his son, & consequently of all the graces which be necessary to their salvation. But first it behoved that the same holy spirit make us capable and meet to receive the same jesus Christ, the which he doth in creating a Ephe. 1, c within us by his mere divine goodness and mercy, that which we call Faith, the only instrument b john. 3. b to take hold of jesus Christ, when he is offered to us, and the only vessel to receive him. 4. what means the holy ghost useth to create and maintain faith in us. HE useth two ordinary means, (nevertheless without communicating his virtue to them, but working by them, for to create in us this instrument of faith, and also to maintain and confirm it more and more: a Math, 28 d Acts. 9 a Roma. 10. c James. i, c 2. Peter. i, d That is to say, by the preaching of the word of God and his sacraments, as shallbe hereafter said. For first we will declare what this precious faith is, and what be the effects thereof. 5. How necessary faith is, and what faith is. WE be such a Roma. 8. 1. Cor. 2. enemies of our own salvation by reason of our natural corruption, that if God did but only advertise us that we should find our salvation in jesus Christ, we b Luke. 23 would make but a mock of it, as the world hath always done, and will do until the end of the world, Moreover c john. 3 if he had not joined other things to it but only told us that the means to feel the fruit of this medicine against eternal death, is to believe in jesus Christ, this had served no more than the other. For concerning all this we be but dumb, d Psal. 51 deaf, e prover. 40 and naturally blind, f john. 1 and it had been as impossible for us to g john. 12 believe of ourselves as it is impossible for a man that is dead to fly. Wherefore it was necessary that with the same, this our Good father which hath elected us, should come and redouble his mercy ●owardes his enemies, and declaring h john. 3, b to us that he hath so loved the world that he hath given his onel●e begotten son, upon this condition, that whosoever embrace him by faith, shall not perish. He createth in us likewise this means of faith which he requireth of us. Now the faith which we speak of, is not to believe only that God is God, and that the contents of his word be ●rewe (for the devils have this i James. ●. d faith, and can not but tremble at it) but k 1. Cor. 2 c we call faith a certain knowledge which the holy Ghost by his only grace and goodness, engraveth more and more in the hearts of the elected of god, by the which each one of them being ass●r●eined in his heart of his election, doth apply & appropriate to himself the promise of his salvation in jesus Christ. Faith I say, believeth not only that jesus Christ is dead & risen for Rom. 8, sinners, but proceedeth to embrace jesus Christ, in whom only she trustoth and so assureth herself of her salvation that she m Ephe. 3 doubteth not, and for that cause said Saint Bernard n First sermon of the anunciation. according to all the Scripture as followeth. If thou believe that thy sins may not be put away, but by him whom thou hast offended, and also who is not subject to sin, thou dost well: but yet join thereto another point, that is so say, that thou believe also that by him thy sins before given. And this is the witness which the holy Ghost bringeth in our hearts, saying: thy sins are forgiven thee. 9 what is the object of the true faith and of what force it is. FOr as much as jesus Christ is the mark of our faith, even as is declared unto us in the holy Scripture a Rom. 10, b Gala. 1, b and word of God: There followeth two points which are well to be noted, the one that where there is no word of god, but only the word of man, what soever it be, there is no faith but only a dream or opinion, which cannot but deceive us, the b john. 17. 1. Cor. 1. d other Poynet is, that faith embraceth and approbriateth to itself jesus Christ, and all that is in him (for as much as he is given us on that condition that we believe in him) from whence one of these two things do follow, that either all that which is necessary to our salvation, is not in jesus Christ, or if all be there, that he which hath jesus Christ by faith hath all. Now, to say that all that is necessary to our salvation is not in jesus Christ, is a blasphemy most execrable, for c Math. 1 Roma. 6 that were to make him no saviour but in a part. There resteth then the other part, that is to say, that in having jesus Christ by faith, we have all d Roma. 5 things in him, according as the Apostle e Rom. 8 saith that there is no condemnation to those which be in jesus Christ. 7. How this is to be understand, which we say, as saint Paul saith, that we be justified by only faith. THe reason is because that faith is the instrument which receiveth jesus Christ, and by consequent receiveth his righteousness, that is to say, all perfection. When we say than as Saint Paul said, a Rom. 5. ● Gala 2 Phil. 3, b 2. Tim. 1, ● Titus. 3. a Hebr. 11. b that we be justified by only faith, it is not to say that faith is a virtue which maketh us righteous in ourselves before god (for that were to set ourselves in the place of jesus Christ, the which only is our perfect and inquire righteousness) but we understand that we be justified by faith, for as much as it embraceth him which justfieth us, that is to say, jesus Christ, in such wise that it uniteth and knitteth us together with him to be partakers of all the goodness which he hath, the which being allowed and imprinted in us, is fully sufficient, to make us perfect & accepted for righteous before God. 8. To be assured of our salvation by faith in jesus Christ, is nothing less than arrogancy or presumption. BY this it appeareth that to be assured of our salvation by faith is not any arrogancy a Roma. 6. Hebre. 10. or presumption, but on the contrary part, it is the only means to take all pride from ourselves, for to give all glory to god. For faith only teacheth us to go out of our own selves, and to know that in us there is nothing, but matter of all damnation, and sendeth us to one only jesus Christ, by whose only justice it teacheth and assureth us that we shall find salvation before God. For all that which is in jesus Christ (that is to say, all righteousness and perfection) is counted and allowed to us as properly our own, so that we embrace him by faith. And hereupon Saint Bernard said, b First sermon of the anuntiatio●. that the witness of our own conscience is our glory, not such a witness as the glorious proud Pharisey had, being deceived in his own thought, and deceiving his master, the which witness is not true: but the witness is true which the holy ghost witnesseth to our spirit. 9 Faith findeth in jesus Christ, all that is necessary to salvation. THis word ought to be expounded particularly, so that it may be known whether by faith we do apprehend sufficient remedy for to assure us fully of eternal life, according as is said, the a Roma. 1. Gala. 3. just shall live by faith. We say then that all that which letteth man to have acquaintance with God, which is perfectly just and good, lieth in three points, in the which we find as many remedies ready prepared, not in ourselves but in jesus Christ only. So we have now nothing else b john. 17. of our own, but jesus Christ, and all that which he hath. Provided always that we be by faith united and conjoined with him as partakers of all his goodness. For the which cause the Church, that is to say, the assemble c Roma. 7. of the faithful, is called the spouse of jesus Christ her husband, for to show the conjunction and communion which is between jesus Christ and those which by faith be joined with him, for in virtue of this conjunction and spiritual marriage by faith, he taketh all our miseries upon himself, and we do receive all his treasures of him by his pure goodness and mercy, as followeth. 10 Of the remedy w●hich faith findeth in jesus Christ only against the first assault of the first temptation grounded upon the multitude of our sins and what assurance there is in this case, either upon the saints, or upon ourselves. LEt us then see how in jesus Christ only we find● sufficient remedies against all the temptations of Satan & all dismaying of conscience. First Satan & our own conscience to show our unworthiness setteth before us the nature of God perfectly rightwise as chief enemy & revenger of all iniquity, Now sith that we find that we be covered with an infinite number of iniquities, it followeth that we can look for nothing, but the reward of sin, that is to say, death a Roma. 5. b eternal. What can man allege now against this conclusion? Certainly, nothing, that is available, except it be that which I shall say hereafter. For first if he have recourse unto God's mercy, forgetting his justice, he deceiveth himself. For this is a thing most sure, that Augustine, the merits of Saints first reason. God is in such wise merciful, that notwithstanding his justice must be entirely and fully confessed as we have declared here before in the. 26. article of the. 8 point. If then we will allege for a cloak to cover our sins the merit's of saints, first we do them great wrong, for as much as David himself crieth out and saith: enter a Psalm. 143 not Lord into judgement with thy servant, & in another b Psalm. 16 place he confesseth that his works can not attain unto God. And what said Paul of Abraham that holy person and father of the faithful? If Abraham c saith he had been justified by works, he had wherein to rejoice, but not toward God: for what saith the scripture? Abraham believed God, and that was counted to him for righteousness. And what saith Saint Paul of himself, truly d 2. Cor. 4. a sayeth he, I know not myself to be culpable, but yet am I not thereby justified. How can we then allege the merits of Saints for a satisfaction for our sins, for somuch as themselves had no refuge but e Philip. 3 to the only mercy of god, being pacified by jesus Christ. * Second reason. Moreover if it had been so that the saints had merited heaven by their holy life, (the which could not be sith they do testify themselves the contrary) had they not received already the payment and reward for their merits and good works, by what right or title than can we allege their merits any more? * third reason. For to say that they had so many merits that there remained overplus for other, is that not asmuch as fal●efy that which they have left us in writing? And what more? Is it not as much as to say that they had nothing to do with the death of jesus Christ, because they had in them more merits and goodness than they needed? And moreover * Fowrth reason. if they had merits more than they needed, by what right know we that they be ours? Is it because we think that we have bought them? Behold saint Peter reproved Simon the Magicien of this false and cursed merchandise: thy money and thou perish together saith he, because thou thinkest to buy the gift of God with Acts. 8. d money. Behold now how we thinking to honour the Saints dishonour them as much as we can possible, but now if the works of Saints can take no place or profit us in this point, what can we find in ourselves, or in any other man living, that can be sufficient? But for to cut of all such false imaginations, let us consider the reasons following. First would we not count that man without his wit which would persuade himself to be quite of his creditor under this colour or pretence, to have dreamt that he had paid his debt, or that an other had paid it for him, even so do we towards God▪ when we be not content with the satisfaction of jesus Christ only. For what foundation or ground hath all the will, works, or merits of Saints worthyppings, but only the fantasy and imagination of man, as though God ought to take all things well which we invent or seem well to us? But contrariwise, here what jesus Christ saith with his own mouth: they honour me in g Math. 7. ● vain saith be, keeping commandments of men: and in another place he sayeth, when h isaiah, 1. c ye come to appear before my face, who required such things of you to tread in my courts? etc. Secondly, when we say that we stay upon the only mercy of God, and yet do allege or think that we have satisfied or paid part altogether, is not this a derogation to his mercy? Thirdly, not to be satisfied i Roma. 4. a with the only merits of jesus Christ, but to go about to join and annex other with him, is it not as much as to deny jesus Christ to be our only saviour & to make him but a k Gala. 12. d saviour in parts? Fourthly, is not this the robbing of god of his perfect justice l Roma. 3. d and so consequently of his divine power when we be so fool hardy to set against his merits the works of man (wherein be so many imperfections: how excellent so ever they m Luke. 17▪ ● be) to pacify the wrath of god. And yet the Prophet David n Psal. 143. ● said, enter not Lord into judgement with thy servant. etc. Let us learn therefore to answer to the foresaid argument of Satan after an other manner, that is on this wise. Thou sayest Satan that God is that perfectly righteous & revenger of all iniquity. I do confess, but I will join thereto an other property of justice which thou hast left out, that is, for as much as god is righteous, he is content with one payment. Thou wilt say then that there be infinite iniquities in me which deserve eternal death. I do grant, but I add more to it which y● haste maliciously omitted, that is, o Roma. 3. ● that the iniquities which be in me were most sufficiently revenged and punished in jesus Christ which hath horn the judgement of God in my stead, so upon this I make my conclusion contrary to thine, that is to say, for asmuch as God is righteous and p Roma. 3. d will not be paid double, and jesus Christ God q 1. Lor. 5. d and man hath by one infinite obedience made satisfaction to r Roma. ● d Phil. 2. a the infinite majesty of GOD▪ it followeth s Roma. 8. a that my iniquities, can no more fray nor trouble me, my accounts t Colos. ●. c and debts being assuredly raised and wiped out by the precious blood of jesus Christ which was made accursed v Gala 3. b for me, dying righteous for the x 1. Peter. a. b unrighteous. Upon this we may be sure that Satan will set before our eyes all our afflictions and troubles, and especially death, y Roma ●. v Ephe. 5. b alleging that they be as many sufficient testimonies against us that God will not forgive us our sins, but we must reply to that concerning afflictions. First although all kind of afflictions and also death be entered into the world thorough sin, yet God when he punisheth us, hath not ever respect to our sins as it appeareth in the history of job, and z many other places, but in john. 6. a 1. Peter. 1. d James. 1. a scorging us he hath divers respects tending to his glory and our profit as shallbe said hereafter in the last article of the fourth point. Furthermore, although god▪ doth afflict his elect for their sins, until they feel the very pains of death, aa job. 13. c yet is he not angry with them as a judge to condemn them? but as a Father chastising his children to preserve them from perishing bb 2. Cor. 6. b Hebr. 12. b , or give other example cc 2. Sam. 7 . 11 The remedy which only faith findeth in jesus Christ only against the second assault of the first temptation grounded upon this, that we be unfurnished of the righteousness which God requireth of us. THe second assault which sathan may make against us, because of our unworthiness is, that it is not sufficient to have lived without sin, or to have satisfied for our sins, but is required furthermore that man should fulfil the whole. law, that is to say, that he hath loved God perfectly, and his neighbour as himself. Bring a Deut. 17. d Gala. 3. b Roma. 4. c forth them this righteousness or else how wilt thou bear the curse of the law and the majesty of god? Now what can all the righteousness of man help us against this assault? For here is spoken of a perfect obedience according to the law which was never found but in jesus Christ only. Let us learn here again to appropriate to us by faith another treasure & benefit of jesus Christ, that is to say his righteousness. For we b Math 3. b 〈…〉 p. 2. a ●sa●. ●3. d know that it is he that hath fulfilled all righteousness having perfectly obeyed God his Father, & perfectly loved his enemies c Roma. 5. b , so that he became accursed d Galat. 3. b for them as s. Paul saith, that is to weet, he did bear the judgement of the wrath of God e Colos. 1. ● 2. Cor. ●. ● for them, to the end that we being ●lad with this perfect righteousness, which is imputed to us by faith, as though it were properly our own, f Ephe. 1. b. we may be made acceptable before God as brethren g john. 1. b. , and coheir with jesus Christ. Now for this point, Satan must perforce have his mouth stopped, so that we have the faith which maketh proper to us jesus Christ with all the riches and treasures which he hath to communicate to those which believe in him. 12 The third assault of the same temptation, grounded upon the natural corruption or original sin which is within us. SAtan hath yet remaining one assault in the temptation of our unworthiness, which is this. Although thou hast satisfied for the pain of thy sins in the person of jesus Christ, & that thou art also clothed with his righteousness, yet art thou corrupted in thy nature, a Roma. 7. c wherein alway remaineth the root of all sin. How darest thou then appear before the majesty of God enemy to all uncleanness, b job. 4. d Psalm. 5. c and also which seeth the bottom of thy heart c Psal. 44 d jerem. 1. b ? Now concerning this point, we find yet one easy remedy in jesus Christ only upon whom we must stay. But we be yet so enclosed in this mortal d Roma. 7. c body that we do not the good which we would, and yet do feel the sin e Roma. 3. d that remaineth in us, and the flesh that striveth against the spirit, f Galat. 5. c by reason whereof we be yet defiled in body and soul concerning ourselves g 2. Lor. 4. a , but for as much as by faith we be united, incorporated, h 2. Lor. 6. d rooted, i Ephe. 4. d and k Lolof. 2. ● grafted in jesus Christ, by whom our nature hath been from the first moment of his conception more fully m Math. 1. d restored & sanctified, and made more pure, n Hebr. 2. d then ever it was created in Adam for asmuch l Roma. 6. a as Adam was made but according to the image of God, and o Gene. 1. d jesus Christ is very God, who hath taken upon him our ●iesh conceived by the virtue of the holy ghost, this sanctification of jesus Christ is imputed to us as our own, then cannot the natural corruption (which resteth partly yet in us) come in account p Roma. 8. a , for as much as it is covered & clothed with the holiness of jesus Christ, who is much more able to sanctify and cleanse us before God, than the natural corruption is to defile and corrupt us. 13 The remedy against the second temptation, whether we have faith or not. IN the second temptation Satan shall reply upon this that jesus Christ is not dead for all sins for as much as all shall not be saved. Then let us have recourse to our faith and answer him, that true it is, none but the believers a Roma. 8. c. 2. Cor. 2. c 1. Ioh●. 4. e do receive the fruit of this passion & satisfaction of jesus Christ. But this in stead of desmayinge us doth rather establish us. For that we do know in our hearts that we have faith whereby it is already said in the third article of this fourth point, it is not enough only to believe that jesus Christ came to save sinners but we must particularly every man apply and appropriate jesus Christ to himself b Rom. 8. a 1. Cor. 2. d 1. john. 5. d in such wise that he do conclude with himself, I am in jesus Christ by faith, and therefore I cannot perish, but am sure of my salvation, so then to be assured that we have overcome Satan in these three assaults of the first temptation, and also to resist the second, we must examine ourselves whether we have this faith or not. The means is to ascend by the effects unto the knowledge of the cause which worketh them. Now the effects which jesus Christ worketh in us, when we have apprehended him by faith be of two sorts. The first is the testimony which the holy spirit bringeth to our spirits that we be the children of god, and which maketh us cry abba father c Roma. 8. c. in a certain assoraunce. secondly, we must understand when we do join & appropriate to ourselves jesus Christ by faith, it is not by a certain vain or foolish fantasy & Imagination, but really and d Roma. 6. a 1. john. 1. c. in deed although it be spiritually, in such wise y● as the soul bringeth forth her effects and works being naturally united to the body, so when by faith jesus Christ is given to us to dwell in us, his virtue then bringeth and showeth forth his force & virtues. The which is understand in the Scripture by this word regeneration, e john. 3. ● Ephe. 4. ● because they make us become new creatures, concerning the qualities. f Rom. 7. ● And this regeneration hath three parts. For as the natural corruption holdeth our persons captive both in body and soul, working in us both sin and death: Likewise the virtue of jesus Christ cometh and taketh possession in us, and bringeth to us three effects, that is to say, g S. Paul to the Romans, and almost throughout all his epistles. 1. Pere. 4. ●. mortification of this corruption, which the Scripture calleth the old man, the burying also thereof, and finally the rising and restoring of the new man, as S. Paul describeth these things. The mortyfication of our corruption and sin, is the work of jesus Christ in us, whereby he quencheth and subdeweth by little and little this cursed corruption of our nature, so that it becometh unable to bring forth her effects in us, which be moovynges, provocations, consentynges, and other actions contrary to the will of God. The burying of the ● old man is likewise the work of Roma. 6. a jesus Christ, by whose force this old man which received the stroke of death, doth continually by little and little diminish and wear away. And briefly, as the burying or sepulture of our bodies is a proceeding after death, so is the sepulture of the old man a proceeding after the death thereof, whereunto the afflictions wherewith GOD doth daily visit i us, are a great help, with spiritual and godly exercises, 2. Cor. 4. which we ought continually to labour in, for to subdue and kill continually this rebellion k which is called flesh in the Scripture, that striveth continually against the spirit. Finally ● the first death to the faithful is but the fynishing of this mortification and burying of sin, making an end of the whole battle m. The resurrection of the new man is a work of the same jesus Christ, living and reigning in us, Philip. 4. d. which in killing our corrupt nature giveth us incontinent new force and strength, making it new concerning the quality thereof, so that our understanding n Ephe. 1. d. and judgement, is lightened by the pure grace of the holy ghost, and o Roma. 8. c. governed by the power which we have of jesus Christ, beginneth to approve and esteem those things, which before were counted holy p 1. Lor. 2. d. and abomination. q Roma. 8. b. And also for the second part, the will is r Roma. 6. g. &. 8. c. cleansed and purified to hate fynne, and desireth righteousness. finally, all the powers in man s Roma. 7. d. Philip. 2. b. begin to fly and eschew those things which God forbiddeth▪ and to follow that which he commandeth. Behold now both these effects, which if we feel working in us, the conclusion is infallible, that we have faith, and consequently jesus Christ in us unto eternal life as is aforesaid. Whereupon it appeareth that all faithful aught most chiefly to have a respect to this, and to hold fast this precious jewel, which is the testimony of the spirit of God which he giveth to his elect t Roma. 12. c by continual invocation and prayer to him, and to make their profit by continual exercising of good works according to their vocation and the gift of regeneration which they have received. In which sense it is said he that is borne of v john. 5. d. God, sinneth not, that is to say, giveth not over himself to sin, but resisteth it more & x 1. Pete. 1. b more, the better to assure themselves of their election and vocation: for asmuch as to know certainly this generation, we must come to the fruits thereof. For (as I said before) man being made free y john. 8. e. from sin, that is to say, from his natural corruption by the virtue of jesus Christ dwelling in him, beginneth to do those things which we call good works. Wherefore we say as the truth is, that this faith which we speak of z 1. john. 2. b. can be no more without good works, than shining Sun without light, nor the fire without heat. 14 Those do slander us falsely, which say, that we disallow good works. THey that do say that we disallow good works because we say that we be justified by jesus Christ only apprehended by only faith, do plainly and falsely slander us. But we confess that to give God all the glory, and confirm ourselves to his holy word▪ we differ from them in the matter of good works in three principal points. For in the rest● it is so far from us to say that Christians ought not to do good works▪ and abstain from evil, that contrariwise we say that he lieth falsely, which calleth himself a Christian, and doth not study to esche we the evil, and do good. But this is it wherein lieth our difference of this matter. 15 The first difference in the matter of good works is, which be good, and which be evil. FIrst, in the distinction of good works and evil works before God, we do content ourselves with the only will of God, and take that for a most certain rule of those things which pleaseth or displeaseth him, and so consequently that which is good or evil, neither desire we concerning this point any better witness of the will of God, Psal. 119 levit. 18. than his holy law, a to the which it is, not lawful to add, or diminish, b any thing. Wherefore we hold not those for Deut. 4. a good works, which be not stayed, but upon the fantasies of men, what soever they be, and we say c moreover that it sufficeth not, only to have the word of isaiah. 1. c Math. 15. a God expressly, to command to do, or not to do, things, but we must also in doing the works have a respect to gods will, and being assured thereby, to go forward in good works: for otherwise nothing can be acceptable to God. d For as saint Paul saith, the which is done without faith that is to say, all that is done ● in doubt of 1. Lor. 8. c conscience, whether it please God or not and so consequently whether God commanded Roma. 14 it or not, is but sin. 16 which be the most excellent works & the qualities of true prayer according to the word of God, and the authority of the ancient doctors of the Church. proceeding as we have said before y● as the law which we call the ten commandments is divided in two tables, the one comprehending those things which we own to God, and the other that we own to our neighbours: so likewise there are two sorts of good works, the one concerning the service and love of God, the other to our neighbours. The first doth excel the second, even asmuch as God doth excel any creature. But amongst all the fruits that faith bringeth forth universally in all Christians, we think that the invocation of the name of God by jesus Christ is the This is approved thorough the whole scripture. chief, which we call prayer and is to god most acceptable. Whether it be that we desire any thing of him, or that we render thanks to him. But we desire in our prayer these which followeth. First that our prayers proceed from such James. 1. a Roma. 10. Math. 21. d Hebr. 4. d a spirit, that trusteth assuredly to be heard as far forth as shallbe expedient for us. For s. james saith a we must ask with assurance without doubting, for he that doubteth, is like to the foo●e of the sea, tossed and thrown of every wind. Let not such a man think to receive any thing of the Lord. Thus far S. James. Then followeth the second point▪ that is to say, that all prayer which is not ruled b Roma. 14. according to the word of god is nothing worth, considering that those prayers that be made without faith are but sin, & where there is no word of God, there can be no faith, c Roma. 10. c. but only a foolish & vain opinion, as we have said here before in the. vi. article. That prayer then which is made in an unknown language to him that prayeth, is a very mocking of god▪ d 1. Cor. 14. b. also they that desire things that be not agreeable to God's word, do blaspheme his majesty. And consequently it followeth that the prayers which be made to any e Roma. 8. Math. 20. other intercessor and advocate, then to the only mediator between God and man, which is jesus Christ, doth extreme dishonour to God, and to all his saints, for there is not written in all the holy Scripture any one word of such manner of doings, but contrariwise expressly commanded to desire all in the only name f john. 14. of jesus christ our only perpetual advocate. g Cimo. 2. b Moreover, if we have need to seek an intercessor which loveth us (as we have in deed) who shall we find that loveth us so well as he that gave his life for us, yea, even then when we were his enemies? h john. 15. b And if it be needful to have one that hath credit and power (as we have in deed) than who hath such power as he that sitteth, and reigneth on the right hand of God?. And who shall i Math. 26. d be sooner heard of God the Father then his own dearly beloved Son, in whom he most delighteth, and without whom nothing is k Ephe. 1. b. acceptable. It appeareth then that only dyffedence and mistrust, hath brought in this custom, not to bonour but to dishonour the Saints, in doings that which they never did, nor willed other to do. And if they do allege our unworthiness▪ I answer, that for as much as our requests be not grounded of any worthiness that is in us, but only upon the excellency, and dignity of jesus Christ, only the which is promised and communicated to us by faith, with all his benefits, so this objection is to no purpose. For as we can never sufficiently humble and esteem our selves unworthy in our own sight, so on the contrary, before we pray (except we will pray in vain) let us be assured that for asmuch as we be reconciled to God by his son, which is our only sufficient intercessor and advocate, we can not fail but to obtain those things which we desire by him, so that it be expedient for us▪ and without this confidence it is impossible to Homili. 12 de Cananitide. be heard. touching this matter Saint chrysostom saith (speaking of the woman of Cananée) ● telme woman how darest thou be so bold to approach unto him? for as much as thou art a sinful Woman, and full of iniquity. I know saith she, what I do: Behold the prudency and wisdom of this Woman, she prayeth not to Saint james, she maketh no request to Saint john, she cometh not to Saint Peter, neither respecteth the company of the Apostles, nor searcheth out any one amongst them, but in steed of all these, she taketh Repentance for her guide and companion, and so goeth to the sovereign and only fountain. Item, he hath likewise written that which followeth in the same text. When thou wilt make suit to a m S. Chriso▪ in the same place. man, thou askest what he doth: And they well answer thee, he sleepeth or he hath no leisure, or peradventure the servant will not answer thee▪ But unto God there needeth no such things, for in what place so ever thou art, yer that thou callest upon him, be heareth thee, there needeth no Gentle man usher or mediator, neither Groom of the Chamber, but say have pity upon me my God. Item, the same Saint n S. Chriso. in the homely of the profit upon the gospel. chrysostom in another place, sayeth, there needeth no patrons before God, nor circumstances to flatter other to come unto him. But for as much as thou art alone and hast no Patron or advocate, and thou prayest to God alone by thyself, thou shalt surely obtain thy request. Item, Saint Ambrose reproving the similitude, which the Papists commonly do use. They are accustomed (sayeth he) to allege a poor oh S. Ambro. upon the Epistle to the Rom. excuse, saying that they ought to go to God by these means. As by the means of an Earl they have access to a King. But what man is so foolish and reckless of his life, which will give to an Earl that honour which he oweth to a King. Item, in the same place, they go to the King (sayeth he) by the means of his officers, because the King is a man, not knowing to whom he ought to give the charge of the common weal. But to please God, which is not ignorant in any thing, and knoweth what each one meryteth and deserveth, we have no need of Advocates to aid us with their suffrages or prayers, but we have need of a holy thought and meditation. Following then the rule of holy Scripture, and the authority of the good ancient Fathers, we do esteem and allow true prayers to be the most agreeable things that Christians may offer to God, among those commandments of the first table, wherein there is contained an express confession, as well of the power as of the goodness of God, with the fear and reverence dew to him only. ¶ Of works of Charity. In the second place we esteem the works of Charity toward our neighbours according to the commandment of the second Table, which do proceed of the true love of God, we being reconciled to him in jesus Christ, for whose sake we love our neighbours although they hate us. For otherwise all that we do is nothing worth, what show or appearance so ever it hath in our life, as jesus Christ declareth unto us by the example of the Pharisees. ¶ Of works indifferent. There are other kind of works, Mark. 6. throughout the chapped. which properly of themselves be neither good nor evil, but only having respect to that end as they may serve to dispose us, or entertain us, in those works which be good. These works be fasting, sobriety, with other mortifications of our flesh, to the which we may join a virginity, in those which 1. Cori. 7. cha. whole. have received the gift of chastity. And for a general rule, such exercises be so ordered as proceeding from a heart fearing God, and loving his neighbour, and that they be so exercised, that we may be more prompt and ready to serve God, and our neighbours, according to our estate and vocation, b and so they be worthy to be highly esteemed. And doubtless every Christian 1. Cor. 7. d ought to fly and esche we such things as shall hinder them to serve God well, and their neighbours. But the common error of those which doth stay upon external things can not please God, as to put a certain holiness in such works. For Saint Paul saith plainly, that the kingdom of GOD Rom●. 14. e lieth not in eating or c drinking, & that these be small things in respect of the 1. Cor. 8. c piety to wards God, and love towards our d neighbours. 17 The second difference in the matter of good works, is to know from whence they proceed. THe second difference in this matter of works, is concerning the very root or spring from whence they do proceed. For we deny not simply that faith and good works proceed from our intelligence and will, being first prevented, changed, aided, and accompanied by the grace of God. But before all this we affirm and say that in searching the root or first springe of that little goodness which is in us, utterly there is no beginning at all of any natural disposition in us, to receive the grace to the end that such disposition should be assisted by the second grace. But clean contrary there is naturally in us nothing but darkness, a isaiah. 9 a. Luke. 1. g. Acts. 2. b. and enmity against God, b Roma. 5. b. Ephe. 2. a wherefore it was needful that god should of his only mercy, first of all draw us, c john. 6. c. that is to say, to make us altogether new creatures, d john. 3. 1. Peter. 1. concerning the quallyties, lyghtning those which be not only partly blinded, but utterly darkness itself, giving us hearts to understand, e Deut. 30, jerim, 24. changing our steny hearts into fleshy hearts, f Ezech. 11. creating in us pure hearts, g Psalm. ●1. Ezech. 16. Ephe. 1. that is to say, making new altogether that is within us, of a wicked will, a good and godly will: briefly, working in us to will and also to do. h Philip. 2. ●. So that the Apostles words be verified, that we cannot only think of ourselves any thing that is good, i 1. Cor. b. and that the children of God have nothing but that which they received by grace. k 1. Cor. 4. So then for asmuch as grace must make us good trees before we can bear good fruit, it followeth that there is no meeting together of grace and free l Look about in the. 14. article, the 3. point. will: for the spirit of God by his pure grace hath made us free from sin, m john. 8. c. in unyting us by faith to jesus Christ, from whom we get a new life, to bring forth fruit to God, n 1. Cori. 4. b. and likewise when our will being made free & worketh thorough grace there is no merits, but only free reward given, not being due. For on the contrary, the best works that we can do deserve eternal pain, were it not for the grace of God, for the best works of themselves do but pollute the grace, which God hath put in them p Roma. 4. a. Philip. 3. b. . 18 The third difference of the matter of good work, is to know whereto they be good. THe third difference is yet greater, that is to say, touching the worthiness of good works, for our part to speak in few words, that for to understand by what right or title we be assured of eternal life, only jesus Christ contenteth a Roma. 3. c us, being given to us, and applied to us by faith only, by the only grace & mercy of God, as we have said before more at large. And therefore we detest and abhor this word, merits, or to merit, and confess with heart and mouth, that concerning the best works which we can do, we count ourselves unprofitable servants, b Luke. 17. c Psalm. 16 and that eternal life is altogether of the pure and free mercy and gift of God. c Roma. 9 d Wherefore I make this argument more than hath been said before in the tenth article. Good works cometh from jesus Christ dwelling in us, by whose power and virtue we do them by grace, as the corrupt nature of Adam, in the which we were borne, bringeth forth in us sin. For we must possess jesus christ which is the good tree, before we can bring forth good fruit in him. For the cause ought to go before the effect d Rom. 6. a . And as S. Paul declareth that whatsoever is done without faith e Rom. 4. d. is sin, it followeth then consequently that faith goeth before good works. For by it only we embrace jesus Christ. Now he which hath true faith, is immediately justified, being fully quieted and pacified in his conscience. f Rom. 5. a How then can good works justify us? and consequently save us. For we must of necessity be justified, and so consequently have just title to Salvation, before we can do any one good work. In this lieth all our consolation, that we have, our only refuge, to the special grace and mercy which is presented to us, in jesus Christ only, which is not our Saviour and redeemer in part, but all altogether. 19 To what end good works do serve us before God and before men. BY this it appeareth plainly how wrongfully they charge us as though we did disallow good works: where as on the contrary we do with all our powers endeavour ourselves as much as is possible for us to declare which be the very true good works, and from what spring or fountain they proceed, that the simple people be not deceived ignorauntlie. Notwithstanding, we do not ground ourselves in any respect upon our works, neither in part nor in all a phil. 3. d Rom. 6. d 1. Cor. 4. a when we come to declare by what title eternal life is given us, but content ourselves with jesus Christ only. And also we acknowledge our regeneration with the fruits proceeding to our singular comfort as followeth. first good works serve to profit our neighbours, and also to provoke the very Infidels to give glory b mark. 3. b ●. Pet. 2. c to God. secondly, they assure us more and more of our Salvation, not as causes thereof, but as testimonies and effects of the cause, to weet of our faith as we have declared in the thirteenth article. Behold also why it is said that God rendereth to every man according to his works, c Math. 16. d Rom. 2. a and also that Abraham was justified by his works d James. 2. d not that our works be causes of our salvation in no wise, (for that our a feeble foundation and uncertain neither do our works make us righteous e▪ 1. Cor. 4. ● philip. 3. d before God, f Rom. 3. c. Gala. 2. d but because our good works be Testimonies and effects of our faith the which apprehendeth jesus Christ our true and only righteousness as hath been said heretofore. thirdly, we know that water is of the nature of his first Spring. So likewise, for that our regeneration is never accomplished nor fully perfect here on earth, but there is continual battle between the flesh and the Spirit, g Gala. 5. d and there remaineth I say great and gross darkness in our understanding, h 1. Cor. 13 and likewise great rebellyones in i Rom. 7. ●. our flesh. It followeth then that the best works which may proceed from the perfectest man in the world, if they were strayghtlie examined, they should be found none otherwise but de●●lynge the graces of GOD, like as we see a clear running water which is of itself pure, is defiled and polluted by running through some vile or filthy place. Wherefore David said that no living creature is found just before GOD by his k psal. 143. a works. Also Saint Paul cried▪ out and said, l Rom. 7. d I do not the good which I would do, and the evil that I would not do, that do I. O miserable man that I am, who shall deliver me from this body of death? Behold how the Saints of God teach us to speak of our best works, in stead to use this word meriting and of merits. notwithstanding we confess the goodness of our GOD to be so great that in considering his Children, not in themselves, but in jesus Christ his well-beloved Son, with whom they be united and joined by Faith: and also regarding the fruits of his Graces, not as they be polluted by our infirmities and weakness, but because they be as it were proceeded or issued from him, he doth accept them and allow them, yea, even so far as to recompense them m Gene. 15. a Math. 5. b &. 10. d. 2. john. c as well in this life by many blessings both temporal and Spiritual n Math. 19 d 1. Tim. 4. c Math. 25. b (as is declared in the symmilitude of the talents) as also in this celestial kingdom according to his good pleasure, not because it is dew to our works, o Rom. 4. 2. as though we deserved them, but by his pure grace and mercy only, according as God said in his Law, p not that he will pay their merits as dew to those which love him and keep his commandments, but that he will show mercy Exod. 20. b to them. Fowrthlie, good works be certain testimonies of our Faith, and also do assure of our eternal Election, for faith is necessarily joined to Election. Now that this is so much more necessary as the world maketh less account of it, supposing that the doctrine of election were a certain curious and incomprehensible thing, which is contrary. Faith is no other thing but an assurance which we have that the promises of eternal life appertaineth unto us, because we were predestined and elected thereunto. Wherefore all that is spoken of faith and of the fruits of faith is spoken in vain, and unprofitable, except we join this point of election as the only stay and foundation of all that is aforesaid. Now when Satan putteth us in doubt of our election, we may not search first the resolution in the eternal counsel of god whose majesty we cannot comprehend, but on the contrary we must begin at the sanctification which we feel in ourselves to ascend up more higher for asmuch as our sanctification from whence proceedeth good works, is a certain effect of the faith q Rom. 8. b. or rather of jesus Christ welling in us by faith. And whosoever is united to jesus Christ is necessarily called and elected of God to salvation in such wise as he shall never be rejected nor forsaken. So it appeareth r john. 9 d that the sanctification with the fruits thereof be as the first step or degree whereby we begin to ascend up to the first & true cause of our salvation, to weet of our free eternal election: For whosoever saith that he believeth s Rom. 10, ● 1▪ joh. 3. c , & notwithstanding governeth not his life by the spirit of God, declareth well that he is a liar, & deceiveth himself. For this cause Saint Peter admonished us to make our t 2. Pet. 1. b vocation & Election sure by good works. Not that they be the cause or the foundation of our vocation & Election, (For S. v 1. Cor. 4. a Rom. 4. c Paul declareth plainly the contrary.) But for asmuch as good works bring a certain testimony to our x 1. Pet. 3. d conscience, that jesus Christ dwelleth in us, & consequently we cannot perish, being elected to y john. 6. d salvation. 20. Remedies against the last and most dangerous temptation, which is▪ whether we be saved or not. HEre resteth yet the last and most dangerous temptations of all. Sometime it happeneth that jesus Christ deferreth to call some of his elected until the last hour of their a Math. 20. b life, so the it seemeth that they be not very well furnished with these virtues whereof we have spoken, neither did ever feel them, for Luke. 23. f that the cause was not as yet working in them, and the cause must go before the effect. And also sometimes the perfectest and most holiest persons fall into this extremity, sorrowing and lamenting for that they feel not these good motions, but seemeth that it is utterly quenched in them: and then Satan bringeth in these doubts, that where as before they thought they had faith but was not but a shadow or vain appearance of faith, Or else that whereas they believed before, now by their own fault the gift is taken from them. Now we must take heed to resist this temptatyon as most dangerous of all. Concerning those which feel their vocation to be long ere it come to them, yet their assurance is nevertheless grounded and established upon some of these articles and effects aforesaid. And as for their interior testimony of conscience, of ten-times it worketh more lively then in some of those which are called much sooner, as the experience is well declared in the poor thief that was hanged by Christ. And concerning the works of regeneration, it is to be understand that the greatest and most eccellent works Note well which the holy ghost worketh in us, is the hate of sin, the love of God, the assurance of our salvation in jesus Christ, and the invocation of his name. Wherefore, he that feeleth these motions in himself, although it be not until the hour of death, hath a certain testimony of his true faith▪ and consequently of his election and salvation. And for those which feel those good motions quenched in them, sorrowing and lamenting, as it happeneth sometimes to the holiest & most perfectest persons: Let them consider these points following to overcome such temptations. First, for as much as the two operations and effects aforesaid, be as the two Ankers to hold us fast, and when one faileth, to stick the more surer to the other, until we have gotten strength on both sides again. As when David and Saint Peter fell so beastly, yet there is no doubt but they lamented and sorrowed, until they felt the working of their regeneration and sanctification, But being in their temptation, they stayed them selves upon the Anchor of the testimony which the spirit of God brought into their conscience, which caused them not to doubt (not withstanding their fall) but that they were the children of God, and that their fault was forgiven them. Secondly, although both these operations and effects, be very feeble and weak, yet there is no cause to be discouraged. For it is not required of us for to believe b Math. 17. ● fully and perfecttlye but to believe only, in such wise as if one little spark of faith, and so following one little motion of the working of it, (so that it be true and unfeignedly, that is to say coming from the true root of faith) be sufficient to assure us of our salvation. The reason is, for that our salvation is not only stayed upon our faith (although without faith none can be saved) but upon him whom we apprehend by faith, that is to say jesus Christ. And faith is of such virtue that according to the promise of God, one little spark thereof, how little so ever it be, doth apprehend jesus Christ fully and perfectly. Yet not withstanding the greater our faith is, the greater power it hath to join us nearer & nearer, and to graff us deeper in jesus Christ. And we ought to be displeased and to lament, when in steed of going forward we recoil and slide backward, and yet the Devil hath not won his process. Although we slide back, so that our sliding bring us to step up again and go the better forward. thirdly when we be so lamenting and troubled for the feeling of our negligence and sins, let us seek to the like examples of the Saints which were as deep in as we, or rather deeper, yet nevertheless they ceased not to pray, with assurance to be hard because they were the children of God, how great and beastly sins soever they had committed. Set before us than their examples not to continue in sin, for they continued not therein when they were waked of the Lord: but let us follow their repentance and assuraunte which they had of their salvation. And conclude that Satan is a liar when he would make us believe that our faith was never good, although for a time the working and effects thereof were bidden, which is as much as to say there is no fire because there is no flame. Or that the trees be dead in winter, because there is no green leaves nor fruit, or appearance of life. Fowrthlie, let us have recourse unto the surer and perfecter remedy, which is the certainty of our Election established upon the immutable purpose of God. And to have the certain testimony of this infallible and unmoonable Election, although the motions and workings of faith, seem to be quenched and perished in us, call to remembrance the days paste of the example of David, and we shall find most certain testimonies of the favour of God towards us, so that we shall not need to doubt. Also we may find that sometimes we had the working of faith, and so of our Election and salvation which were so manifest in us, that the devil himself can not deny but then we were in the favour of God, and had true faith. For without faith no man can please God. But if Satan reply to that, that then we had faith, but now we have lost it, and that God hath taken his grace clean from us. Let us answer boldly that this is as false a doctrine as the author thereof is a liar. For those two points be infallible, first God never changeth his purpose and advise. The other is, that which he hath once purposed must come to pass, whatsoever lets and stops do come. Also join the third reason to this, which is, that faith is a particular gift, and belongeth only to the elect as I will prove. For he that believeth is john. 6. d united and knit to jesus Christ. And therefore can never die. These foundations being laid, I affirm that whosoever hath a certain testimony of his faith once in all his life, may be assured that it is there still, and shallbe until the end, although for a time they feel it not, nor perceive it. For doth it follow that a little child hath no reasonable soul in him, because he hath not the use of it? Or that a drunken man hath not a reasonable soul, because that for a time he hath lost the use & feeling thereof? Peter denied his master with an oath. Was his faith therefore void and nought? or did the Lord give him a new faith? No, but on the contrary, according to the prayer that Christ made for him, his faith never failed him altogether. And as the vital and lively spirit and strength is not clean out of him that for a time seemeth to be rather dead then alive, not only by the judgement of Physicians, but also by his own feeling. Wherefore let us keep steadfast this precious testimony of our faith, and keep these infallible arguments against Satan in this hard battle, assuring our selves, that if ever faith were in us, it is there still and shall be. Wherefore, we conclude, that we be the children and elected of God, & we shall never perish, but he heard and received of him to our amendment: thus calling upon him Note. which never changeth nor altereth his purpose, neither will condemn him to day, that he was determined to save yesterday. Let us know then that our salvation dependeth upon the eternal providence and will of him that hath given us to his son, who said piainlie that he would not lose one of those john. 6. which his Father had given him, nor they should never be rejected. For it is most necessary that our salvation should remain in surer hands than our own. But there may be alleged certain reasons contrary to this doctrine, but they be easily refuted, as is amply declared from point to point, in sundry books set forth in our time of this matter. 21. Of two instruments, where with the holy ghost is served to create faith in the hearts of his elect, to wit, the word of ●od, and the sacraments. IT hath been declared in the Article going before, how it is the holy ghost which createths us in the Instrument of the true faith, and which be the effects and operations thereof in us, that is to say, to apprehend and take hold of jesus Christ, in whom only we find all that is required and necessary to justify and save us. Secondly we must understand with what instruments the holy Ghost is served to create faith in us, and furthermore by what manner or how, as we have declared before that he is served with two instruments whereof we shall speak distinctly. 22 What it is that we call the word of God, and of the two parts, that is to say, the law and the Gospel. WE call the word of God the canonical books of the old and new testament, and no other thing whatsoever it be. And we divide this word into two kinds or parts, of the which one is called the law, and the other the gospel. For all the rest depend on the one or other, of these two parts. We call law when it is distinct from the Gospel, a certain doctrine whose seed is naturally written in our hearts, the which nevertheless for a more express declaration, was written of God, and comprehended briefly in the. x. commandments, by the which he declareth to us the obedience and perfect righteousness, which we own to his majesty and to our neighbours. Under a changeable condition, a Deut. 27. ●am. 2. that is to say, either of life eternal (so that we have perfectly fulfilled the whole law without breaking any one point) or else death eternal for lack of the entire fulfilling and accomplishing the contents of every parcel of the commandments. We call the Gospel or evangely (that is to say good news) a certain doctrine revealed from heaven, and b Matth. 19 john. 1. altogether surmounting the natural sense of man: by the which word God c Roma. 3. declareth to us, that he will save us freely by his only son, so that we embrace and accept him by faith, as our only wisdom, righteousness, sanctification, & redemption, d 1. Cor. 1. d by the which also I say he testifieth to us these things, yea in such wise, that incontinent he reneweth 1 1. Cor. ●. us thorough the same word, to embrace the goodness which there is offered to us. 23. What difference there is between the law and the Gospel. THese things be greatly to be noted, for it may justly be said, that the ignorance of this distinction between the law and the Gospel, is one of the principal causes & roots of all the abuse, which hath corrupted, and yet doth corrupt the whole Christianity, because the most part of men blinded by the just judgement of God, have never well considered, into what malediction and curse the law hath brought us, neither for what purpose it was ordained of God. And concerning the gospel they have almost esteemed it to be no other thing, but an other law more perfect than the old, from whence immediately did spring this distinction between precept and council with the whole ruin of all the benefits of jesus Christ. But we must consider these things more nearer. It is easy to gather of that which hath been said in the former article, what is common both to the law and the Gospel, and what each hath properly belonging to itself. a Hebr. 1. They have this in common: both be of one only very God, who remaineth continually like unto himself, so that we may not think that the one abolisheth the other, concerning the substance, but contrary, the one establisheth the substance of the other. As we shall say hereafter▪ b Rom. 1●. They both do purpose and set forth to us one God only, and one righteousness in substance, c Roma. 3. wherein consisteth the perfit love of GOD, and our neighbour. But behold where the difference lieth. The law is naturally in man, in whose heart God printed and engraved it from the creation. d Roma. a. 1. For those precepts which God did declare a long time after in the two tables of his law, was not to make a new law, but only to quicken and revive the law natural, which by little and little was quenched and blotted out in the hearts of men through the corruption of sin. e Roma. 7. But the gospel is a doctrine supernatural, the which our nature could never attain, neither could allow without the special grace and gift of god, f 1. Cor. 1. who revealed it unto Adam soon after his fall, as Moses reciteth, g Gene 3. and after to the patriarchs and Prophets, from generation to generation as seemed good to him, h Roma. 1. Luke. 1. until such time as he sent jesus Christ his son personally, which declared i john. 15. & fulfilled all that is contained in the gospel: and also declareth it unto this day, and will declare it until the end of the world by the preaching of the same word instituted in his Church. l john. 17 Matth. 28. 2. Colloss. 5. Furthermore the law declareth to us the maie●●y and justice of God severely and straightly: m Hebr. 12. the gospel declareth to us the same justice, but so as it is appeased and satisfied through mercy, n Hebr. 1●. as it is declared in the third point. 26. article. Thirdly the law sendeth us home in to ourselves, to fulfil the righteousness which it declareth and requireth of us, that is to say, the entire and perfect fulfilling of the commandments, without omitting or failing in any point, & so setteth before us our curse & malediction, and subdueth us under it as the Apostle declareth. o Rom. 3 c. Gala. 3. But the Gospel showeth us where we shall find that which we have not, and finding it, how we may enjoy it, and so deliver us from the malediction & curse of the law. p Rom. 3. c Gala. 3. b For a conclusion, the law pronounceth us blessed and happy in fulfilling it perfectly, nothing left out nor omitting, the Gospel promiseth us salvation in believing, that is to say, in embracing him by faith, who hath entirely and fully those things which we do lack, yea and more than we do lack. Now these two covenants, that is to say, to do that which the law commandeth, or believe that which God offereth in jesus Christ, be two things not only most hard & difficil, but utterly unpossible to our corrupt nature the which cannot only somuch as think a good thought as saith S. Paul. q 2. Corin. 3. Phillip. 1. 2. Thessa 3. ●. Wherefore we must join yet an other fourth difference, which is, that that law doth but declare unto us, yea rather augment our evil, and doth increase our condemnation, not by her fault (for the law is good & holy) but because that our corrupt nature is inclined and inflamed to sin, so much the more as it is reproved & threatened, as S. Paul declareth by his own example, r Roma. 7. but the Gospel over & beside the declaration of the remedy & medicine against the malediction of the law, then immediately being joined & accompanied with the virtue & power of the holy ghost, regenerateth us (as we have said here before) creating in us the instrument & mean to appropriate to us this medicine. s Acts. 26. c To speak more plainly, the Gospel declareth not only to us barely and simple our Salvation, by the righteousness of christ jesus in believing, but also the holy ghost with the same giveth us power and strength, to believe t Acts. 16. and to perceive and see the fruit and profit of jesus christ, which it declareth to us. So that now the law which killed & damned us in ourselves, now saveth us in jesus christ thorough faith. v Roma. 3. For this cause I said, that the law and the Gospel be not contrary in the substance of the righteousness, which we ought to bring before GOD, but only in the mean how to have his righteousness For the law searcheth it in us, and that with good right, not regarding what we can or may, but what we own: x Gala. 3. forasmuch as man by his only fault, hath brought himself debtor, and not able to pay, and therefore is not discharged, although he be not able to satisfy therefore. And the law doth us no wrong to demand of us that which we own, although we can not pay it, but the Gospel doth temper this rigour by the mercy of God, without diminishing any part of the divine justice. We learn to pay by him, who hath set himself debtor and payer for us, which hath put himself I say, in our place, and hath paid our debt, as the principal debtor, even unto the uttermost penny, y Colloss. 2. c in such wise that the rigour of the law, which did before fear us, now comforteth us in jesus christ, for as much as life eternal is due to those, which have fully obeyed the law and jesus christ hath fulfilled the same for us. So it followeth, that according to the extremity and rigour of the law, Salvation can not fail to those 1. Cor. d. Philip. 3. which by faith be united and incorporated into jesus Christ. 24 After what manner the preaching of the law serveth the holy Ghost. Understanding well the distinction of the two kinds of the word of God, that is to say, the law and the Gospel. It is easy to understand how the holy Ghost is served with them for an instrument of our salvation. For it is not to be doubted, but the holy Ghost doth join them to the use they were ordained. For as much then as we be all so blinded, whilst our corruption reigneth in us, that even we forget our own blindness and ignorance, a john. 9 b and cease not to quench out the small light of understanding which hath been left to us, to make us more inexcusable, b Roma. 1. we rejoice and please ourselves in that which ought most to displease us. first, before all things it is requisite that the spirit of God who is all goodness, and full of all piety, do make us to understand perfectly the depth of the malediction and curse wherein we now stand, which he can not better do, than in setting before us the declaration of his law, what we ought to do, and also what we be. As the colour of black is never better set forth than when white is set by it, c Roma. 3. so the spirit of God beginneth by the preaching of the law wherein we may see what we do owe, and what we be not able to pay. And consequently how near we be to our condemnation, if there be no otherwise found some remedy. And also the invincible dullness which always hath reigned in the world, and reigneth yet more than ever it did, declareth sufficiently how necessary it is that God should begin at this end, to draw us to himself, that is to say, in declaring unto us, in how great and evident dangers those be which make least account of it. For the law was not given to justify us, (for if it were so the Gospel were not needful, and jesus christ died in vain, as saith Saint Paul) d Gala. 2. d but to condemn us, and to show the Hells all open to swallow us. And also to abase and bring down our fierce and high pride, declaring to us the multitude of our sins, and the wrath of God, which he declareth and pronounceth from Heaven against us. e Roma. 1 ● Gala. ●. Nevertheless, the world is thus far blinded, that not only they search their salvation, in those things which condemn them. That is to say, in their works, either partly or all together. But also in steed to attain to jesus christ, the only remedy against what so ever may accuse them before God. They cease not to heap laws upon laws, to their own conscience, that is to say, condemnation upon condemnation, as though the law of God condemned them not deep enough. f Collo. 2. Gala. 4. Like as if a prisoner to whom the prison door were open, and in stead to go out, would lock himself in willingly, further and further, turning the liberty which he forsaketh into a straighter prison. So now ye may behold the first use and profit of the preaching of the law▪ which is the declaration of our innumerable sins, for to displease us, and make us sorry, and to humble and throw down ourselves to the uttermost, and also to kindle in us the first point of repentance, which they call contrition, from whence followeth the confession of sins towards God. For that man will never come to the Physician to be healed, which thinketh not himself to be sick: so there be no people more unapt to be taught and lightened of god unto salvation, than those which think they understand and see clearly of themselves. But for lack of understanding, they be our whelmed and doubled in the darkness wherein they were borne, g john. 9 and so swallow themselves continually therein. 25. Of the other part of the word of God called the Gospel, of what authority it is. Wherefore, how, and to what end it is written. AFter the law, cometh the Gospel, the use whereof cannot be better understand than by the observation of these points which follow. first, as there is but one saviour, a Matth. 1. Acts. 4. 1. Tim. 2. so there is but one only doctrine of salvation, which is called the Gospel, b Roma. 1. that is to say, glad tidings, or good news, the which hath béenefully and perfectly declared and signified to the world, by jesus christ, c john. 15. c. his Apostles and evangelists, d john. 17. 1. Corin. 1●. the which have faithfully written and registered it, c Ephc. 2. b. 1. Peter. 1. d that we might avoid the suttilties and crafts of Satan, which would more easily, were not the Gospel, spread forth his lies under the name of the Gospel, the which nevertheless he ceaseth not to do continually by the just vengeance of God, against those which have always loved darkness better than light. And where we say that the Apostles and evangelists have faithfully written and registered all the evangelical doctrine, we do understand three points. The first, that they have not added or put to any thing which was given them in charge, concerning the substance of the doctrine. f Collo. 1. d 2. Timo. 3. For Christ said to them, go ye and preach all those things which I have g Matth. 28. commanded you. And as saint Paul protesteth in writing to the h 1. Cor. 1●. Corinthians. The second is, that they have omitted nor left out nothing, which is necessary to salvation. For than had they been unfaithful in their charge and office, the which could not be. And also we see what S. Paul and S. Peter i Act. 20. Gala. 1. b. k 2 Peter. 1. d. witnesseth according to jesus Christ's words. And S. Augustine plainly declareth and saith, true it is that the Lord hath done many things the which be not all written, for the Evangelist l john. 15. testifieth, that jesus christ hath n Augustine upon the▪ 11. of john. tract▪ 49. said and done many things, the which be not all written, but they have written those things which ought to be written, and which is sufficient for the salvation of all belovers. The third point is, that that which they have written is so plainly written that the most simple and ignorant of all the world, if the fault be not in themselves may learn what is necessary to their salvation. o 1. Cor. 1. For else wherefore was the Gospel written in a language that all might understand p Corin 14. it, and also in such a manner of speaking, which was most familiar and acquainted among the people, that was possible to be chosen. q 1. Corin. 2. Therefore said S. Paul, that if the Gospel be hidden, it is hidden to those which perish, whom the god of this world hath blinded their senses and understanding, that is to say, the unbelievers. r 1. Corin. 4. And certainly the experience hath declared always, that God hath not called the most wise and of greatest knowledge, but the simple and ignorant of the world, s Esay. 29. Luke. 10. 1. Corin. 1. much less would he hide it, or so darken his doctrine that it should not be understand of all men, whereof we gather two conclusions to this purpose. The first, that nothing is Gospel which men have added to the word of God written, or dyminyshed from it, but all is mere superstition and corruption of the true and only Gospel of our Lord, a Gala. r. 2. Timo. 3. Matth. 15. as Saint Paul hath spoken. And Saint Jerome writing of this matter that saith he, which is spoken without the authority of the holy scripture, is easily confuted and to be rejected and dispersed▪ b The ●ome upon the 23. of saint Mathe. v. The second conclusion is that those which say that it appertaineth not but to certain person● to read the scripture, and for that cause will not have it translated into the vulgar tongue, for fear that simple Women & other people should read it, c Roma. 1. b Galat n. 3. Math. 11. 1. Cor. 14. those be the▪ very right Antichrist's, & instruments of Satan, d Math, 23. fearing that their abuse should be discovered by the coming of the light. 26. How the Gospel comprehendeth in substance, all the books of the old testament. FUrthermore it is not our mind, neither do we understand this word Gospel or evangely as the Papists have accustomably called and used it. That is to say certain pieces of Chapters rend or divided without purpose or reason of the books of the four evangelists, or the Epistles of Saint Paul in their Mass: but we do comprehend under this word Gospel, not only all the new Testament, but also all that which hath been prophesied to come, or promised in the old Testament touching jesus Christ a Acts. 26. john. 5 Roman. 1 . For as we have said, the Gospel is the only mean by the which GOD from the beginning of the world hath always saved his elect, b Hebre. 1 Acts 4. and therefore began to declare it in the beginning of c Gene. ● the world to Adam, as Moses declareth, and afterward it was declared and preached manifestly & plainly by jesus Christ himself in his own person & by his apostles d Roman, 1. a ●. Peter. 1 . We call Gospel that happy tidings which GOD by his only grace and mercy hath declared to his Church from the beginning of the world, that is to say, whosoever believeth in jesus Christ, shallbe saved e Roman. 5 john. 6 . 27 How it is to be understand that we have spoken of the authority of the word written, and if it be necessary to translate it into all languages. THirdly, when we say that the Gospel so written and registered as God hath given it us, a Rom. 1. is the only ordinary mean, with the which the spirit of God is served to save man, by reason whereof this word is called the word of life b john. 6. Acts. 1. Philip. 2. and of reconciliation c 1. Cor. 5. : We do not rest nor stay upon syllables, neither upon paper and ink, neither upon a Gospel hanged about one's neck, or read, spoken, or pronounced only as these Charmers do their charms, neither a Book finely carved and guilt, or worshipped by sensing, and other fine inventions: but exclude all fantastical inventions, which ever have served the devil. and understand that to be the Gospel which is well and truly preached d Roma. 10 1. Pet. 1. and expounded, so that the substance thereof be well understand by the people, and to lay it up in their hearts, where it may bring forth the fruit of true repentance by faith e Mark. 13. Acts. 10 , as saint Paul and saint Peter have expressly declared. Also jesus Christ did not say to his apostles, f john. 18. go read the Gospel in an unknown tongue, and worship the book wherein it is written, but he said, go and preach the Gospel to all Creatures. But how shall they believe without understanding? g Roman. 10. For faith cometh by hearing: as saith saint Paul. And how shall they understand that which is song or read in an unknown tongue, or not sincerely and truly expounded? h 1. Cori. 14 How also shall those be confirmed in the holy and true doctrine, and comforted in all their temptations, and advertised to know the false doctrine from the pure exposition of the Christian religion, i Roma. 5 2. Timo. 3. but in meditation and reading of the word of God k Psal. 1. night and day, as sayeth the Prophet David, and conferring together diligently the sextes of the holy Scripture? l Acts. 17 john. 5 And so hath it been always used in the Church, until the devil by the just punishment of God, did put away this light, to bring in his darkness before it was perceived. Sayncte. Peter is witness, writing to all the faithful when he praiseth them for the diligence which they took to Read and understand the Prophet m 2. pet. 1, rightly. For he knew when the Lord had said to him feed my sheep n john. 21. , was to be understand of the preaching of the word of life o Acts. 20. . As Saint Paul expounded it and practised it. Yet notwithstanding, we do not say, that every one ought to be a Doctor and expositor of the holy scripture. For this office appertaineth to those which be called and ordained lawfully to do it in the Church. p Roma, 10. But we speak of reading the scripture, to be confirmed in that which hath been expounded, and to reject the false Doctrine of false Pastors, and Teachers. And we deny that the reading of the holy Scripture, and the preaching of the same (for the which the Doctors and Pastors be ordained in the Church, q 1. Cor. 4. 1. Cor. 1. and not to Sacrifice r Hebr. 10 a new jesus Christ, or to bring in a strange Language among the common s 2. Cor. 4. people) maketh heretics. But on the contrary, there is none other mean or way in the world, to drive away all heresies t 2. rimo. 3. . And whosoever taketh away or letteth the reading of the Scripture, taketh away incontinent the only means of consolation v Roman. 15. James. 1 , and the salvation of the poor people x Luke, 1 Acts. 13. Ephe. 1 . 28. How the holy Ghost is served with the exterior preaching of the Gospel, to create faith in the hearts of the elect▪ and to harden the reprobate. FOurthly we say, that as this exterior preaching of the Gospel is a savour or odour of death to the Rebels, which harden themselves, like wise is it the savour or odour of life to the children of God, a 1. Corin. ● not that this force and virtue to save is in the noise or sound of the word, or that it cometh from the power of him which Preacheth, b 1. Corin. 13 but because the holy Ghost of whose office we speak, is served with this external preaching, as with a trunk or conduit, which entereth and pierceth unto the very depth of the spirit, as saith the Apostle, c Hebre. 4. james 2, 1. Peter. 1 for to make by his only grace and goodness the understanding of the Children of God capable and meet to conceive and understand this high mystery of their Salvation by jesus Christ d Acts. 16, Ephe. 1. Moreover to reform and renew their judgements, whereby they may approve that to be the sapience and wisdom of GOD, which our sense and reason esteemeth to be folly e 1. Corin. 3 . Moreover to correct and change their will, so that with an ardent affection they may embrace and appropriate to themselves the remedy which is given them, and showed forth in jesus Christ f Philip. 1. Acts. 3. against despair, into the which without the same they should fall perforce headlong through the preaching, of the law. g Ephe. 2. Now ye may see how the holy Ghos by the preaching of the Gospel healeth the wound which the preaching of the law hath discovered and laid open. h Roma. 6. Here ye may see how the preaching of the Gospel createth in us the gift of faith which cometh incontinent, and apprehendeth in jesus Christ all that is necessary to salvation, as hath been showed heretofore. 26. Another fruit of the preaching of the la, after the preaching of the gospel beginneth to work. Now among the benefits of jesus Christ dwelling in us, as it hath been declared, this is not the least, to create in us a pure heart a Psalm. 51. 2 to know, b jerem. 2. to will, and to do that which is of God, c Phil. 2. b that is to say, to take pleasure, and to study to serve God d Rom. 7. e in steed where we were before slaves of sin, e Rom. ●. enemies of God, f Ephe. 2. and could not only think any good g 2. Cor. 3. By this means the preaching of the law beginneth to change the effect in us, after that our disposition is changed, in such wise, that in steed where it made us afraid, it comforteth us, h 1. john. ● 2. Peter. ● in steed where it showed us our condemnation ready prepared, it serveth us now for a guide to show us i jerem. 31 Roma. 7 the good works, into the which we be prepared to walk in them. k Ephe. 2 In steed that it was a yoke unpleasant and importable, now it is agreeable to us, easy and light. l Math. 1● There riseth now no more but a sorrowfulness for that we cannot obey it wholly and altogether as we would, because of the rest of our corruptions that been in us, which strive against the spirit. But faith which m Roma. 7 is the testimony of the spirit of God, testifying in our hearts, n Roma. 8. assureth us, that the malediction and curse of the law is wiped out, o Roma. 8. by the blood of jesus Christ, with whom we be united & knit. Also, for as much as we be assured by the same faith, that the spirit of God shall be vanquisher, and have the victory, although it seemeth that he tarrieth long, p Rom. 6. but especially▪ death shall be the means of our victory q john ● 1. Corin. 5 H●b●●. ●. . This heaviness and sorrow doth not thrust us into any despair, but inciteth and moveth us fervently to pray to our father▪ to fortify and strengthen us more and more. r ●oma. 8 So that by this means shall be accomplished and fulfilled in us from degree to degree the rest of true penance that is to say, of the true conversion and repentance, the which beginneth by contrition or feeling of sin, and endeth by amendment of all that which is in man within and without▪ s Philippi. 3 Wherefore we do conclude, that necessarily must follow in all true repentant bartes, the confession of their faults, before whom it appertaineth, that is to say, before those which have been offended. And namely, before all the assembly of the Church, if it be needful, with the restitution and satisfaction towards their neighbour, according as it may conveniently be done, considering that without these things repentance can be but feigned and counterfeit. And now ye may perceive easily, that we refuse not true repéntaunce and confession, but contrariwise we require it as necessary to salvation, and confess that true confession was ordained of God. For we do not burden and torment the consciences of the people, with that which the Papists have invented, in the steed of the true confession and repentance, nor appoint to God any other satisfaction than the sacrifice of jesus Christ only. 30 The second mean which the holy Ghost useth to make us rejoice in jesus Christ▪ and wherefore the Lord is not only content with the simple preaching of his word. WE have said before, that the Sacraments August. 2 book de doctr▪ christia. be the other means and instruments wherewith the holy Ghost doth appropriate and join to us, that which is necessary to our salvation. But for as much as by this word Sacrament is sometimes understand all those signs by the which some sacred and spiritual thing is signified to us, we must first restrain the signification according as our nature may S. Chriso hom●l. 83▪ upon saint Matthew. bear it. And is to be understand that our God moss mercifully using our poor and misserable nature as a mean to declare his goodness and patience the better to us, is not only content to declare to us simply the means by the which it pleaseth him to save us, and to use an incomprehensible sweetness and mercy, in teaching us his will by mortal men like to ourselves, a Deut. 18, philip. ●●, Cori. 5 and as it were dallying with us as nurses▪ do with little children: b ●. Thes. ● but principally for to heap in us a number of his infinite mercies and goodness, would join to the preaching of his word certain things to do▪ which should come to move and stir up the most rude and grossest minds of the world, to believe more and more, that God doth not mock them, in declaring to them eternal life by so marvelous a mean, which is the death of his own son So that by such signs▪ and means of doing all their understanding is moved to give consent to the evangelical doctrine, as though they were all ready in possession and fully enjoying that salvation which is promised them. As we see (if it be lawful to make comparison of the affairs of the world with such incomprehensible goodness of God) now is an open court of justice, when the possession or property of a thing is judged to one▪ they use certain ceremonies and means in doing the act of taking possession. Or in execution of process likewise. For to assure us▪ and also to witness to others that such or such thing▪ appertaineth to us, namely in our cynyll and worldly affairs. Or when a Notaries doth signify a testimonial, and put to the names of the Witnesses, beside▪ all that, he putteth to the Seal of the Office or City, where the instrument is made and passed, to make the Instrument appear to be of greater credit and authority. c Rom. 4, So likewise from the beginning of our Lord God, not being only contented to show unto Adam the grace and goodness which he would do to his Church by jesus Christ, but did join to it the sacrifices, as the lively figures of the sacrifice to come of jesus Christ, for the better assurance of the faith in the children of God, according to their hope. d ●●b●. 11. And afterward in renewing this covenant of grace & mercy to Abraham, he joined to it the Sacrament of Circumcision e Gene. 1● . And also in the time of Moses he joined to it the sacrament of the Pascal f Exod. 12 Lamb, with other ceremonies almost infinite, which were also Sacraments representing unto them those things which jesus Christ should fulfil in his time, that is to wit, all the mystery of our salvation, as the Apostle declareth plainly in the Epistle to the hebrews. But when the time ordained was come▪ then jesus Christ by his coming ended all those things which figured and were shadows of his coming. Yet nevertheless, although he hath ended the shadows and ancient sacraments, and hath brought into the world another more greater light to worship God from hence forth, with service more pure and spiritual, and more agreeable to the nature of God which is a spirit g john. 4 : Yet nevertheless having respect to our gross and rude nature, would join certain Sacraments and exterior signs to his word, the better to increase and entertain our faith. For although jesus Christ hath already gotten us the kingdom of heaven: yet we possess it not but by hope, h Roman. 8 1. Corin. 1● so long as we be here upon earth, wherein it is necessary that we do increase and persever unto the end i Ephe. ●. . 31 The definition of that which is called a Sacrament. THese things considered it is easy to be understand what we call Sacraments. In this present treatise we call them certain signs, marks, or visible testimonies ordained of God, for the continual use of all his church added and joined by himself to the word of his Gospel, whereby he will freely save us in jesus Christ his son. And also be added and joined the better to represent to our outward senses as well those things which he letteth us understand by his word, as also those which he worketh inwardly in our hearts, a Rom. 6. Galat. 3. ●. Cor. 1. 10 Augu. 10 upon▪ john 8. to seal and ratify in us the salvation b Roma. 4 which we do not possess as yet but by faith and hope. Moreover for to stir and quicken us on our part, as well concerning▪ our duties toward his majesty, a● to our neighbours▪ d ●. Cori. 10. , according to the tenor of the covenant which is to labour and strive continually by the force and virtue of the spirit which he gave us e Rom. 6. Ephe. 6. , in serving him as our God, and loving our neighbours for the love of him f john. 13. ●. john. 4 . 32▪ The difference between the sacraments of the old covenant▪ and those of the new. THis definition appertaineth aswell to the sacraments of the old, as to the new covenant, and showeth the difference of them. The first, those of the ancient alliance or covenant were ordained but until the coming of jesus Christ: a 1. Cor. 10. Heb▪ 20 but those of the new alliance, be established until the consummation & end of the world b Heb. 12. . The second difference that those sacraments of the ancient alliance, directed the faithful to jesus Christ which was to come: but those of the new alliance to jesus Christ already come c 1. Cori. 10 S. Augu. 19 cap. 14 against Fa●stine. . The third difference is in the signs & ceremonies which differ much d 1. Cori. 10 Augusti. 2. book against Parmenium c. 37 S. Augu. in the epistle to Lam. ● 3. book of Christian doctrine. . The fourth is in the number of them, and in the measure of the signification. For as saith saint augustine, ● we have now fewer Sacraments than our elders, more easy, and of better signification, and by cons●q 〈…〉 of more greater efficacy▪ and power. Here be all the differences which we find ●●Spand●●d to conclude the one and the other 〈…〉 proceed● and come from 〈…〉 〈…〉 that is to say from the goodness of God f Hebre. 1. only, and they both tend 〈…〉 ne other end but to make man 〈…〉 of jesus Christ; to enjoy eternal 〈…〉▪ as S. Paul declareth, g 1. Cor. 10. and also Saint Augustine h Augustine ● upon john. 26. tract. ● alias. . 33. Whereby the false sacraments be known from the true and the abuse of them from the right usage. FOrasmuch as it appeareth by the definition aforesaid, that the sacraments be ordained of God, to be as ●●ales of the ●●angell 〈…〉 l▪ doctrine preached▪ in the Church of God, it followeth that where there is no word o● God, there can neither be faith, nor sacrament, a Augustine upon john 13. ho 〈…〉. whereof ●nfue●h two things well to be noted although they have been very evil considered heretofore. The first, all the ceremonies and sacraments▪ instituted by the invention of man, whatsoever they be▪ are even as many sa●religes against God. For as it belongeth to him only to promise, also it pertaineth to him to put to the seal. b Galath. ●. 1. Cori. 1● Wherefore all those which have presumed to make new Sacraments, or to add to those which he hath ordained in his Church, by his word written, or diminished from them, have falsified the seals of his majesty. Wherefore we be contented & satisfied with those which God hath promised us and appointed by his word. The second, that where the word is not preached and expounded in th'administration of the sacraments, but only lifted up & ministered in an unknown language and mingled with the invention of man's brain▪ there must needs be an horrible pollution, and profanation of the holy Sacraments of our Lord God. 34. Which things be common to the preaching of the word and to the sacraments. IT is necessary to understand and know what it is that the simple word of GOD hath in common with the Sacraments, and likewise, the difference between these two instruments. First, both these two instruments do serve the holy Ghost to one end, that is to say, to unite and knit us nearer and nearer to jesus Christ to receive our salvation a Roma. 4. 1. Cor. 10 . secondly, the holy Ghost is served with both those instruments, and yet doth not communicate or impart to them his virtue, but all the virtue springeth from him only b Roma. 2 . Thirdly, as we have said before, the word serveth us to no purpose, except it be preached intelligibly, and as it may 1. Cor. 2. be understand: and further except that which it declareth & representeth to us, that is to say. jesus Christ with all his goodness, be received by the faith of those which hear it. Also the same aught to be understand by the sacraments, that is to say, if we bring not faith, which is the only means to receive that which is preached to us represented and offered by the same word, much less do they serve us to salvation. But contrariwise, in despising them by our incredulity, and rejecting that goodness which god offereth with the same to us. we seal our own condemnation c Augustine 13. hom up on Ihon. 1. Co. 10. 11 1. Peter. 3 Acts. 15 August. 13. book of Christian doctrine. . Notwithstanding, as the Gospel ceaseth not of his nature to be the word of life and salvation, although the wicked turn it into odour of death and damnation by their contempt, so the Sacraments cease not to be true Sacraments, although they be ministered by unworthy d August. 26. homil. upon S. john 2. book against Parmemun 8. c the second book. 22. c against Perilion. persons, or received unworthily, for so the malice of man can not change the nature of the ordinance of God. fourthly, as the seed how good so ever it be, bringeth not fourth fruit at the instant that it is sown, but continueth a certain time in the earth, so it is not convenient to restrain the fruit and virtue of the word of God, to the same hour that it is sown, or the sacraments to the same instant that they be ministered, but the fruit shallbe showed in the elect when it pleaseth God. 35 What things belong properly to the sacraments having respect to the end wherefore they were ordained of God. Behold in general the principal points which these two things have in common. And followeth what they have properly by them selves. first as the sacraments be appertaining and depending upon the a August. 13. homil upon S. john. word of God, and also be ordained to seal that which is already in us, that is to say the union and conjunction which we have already by faith in jesus Christ b Roma. 4 it appeareth plain, lie that the true preaching: of the word, must simply▪ proceed and go before, and also there ought to be an unfeigned confession of faith, before the Sacraments be duly ministered: I understand of those which be of age and discretion: concerning Baptism of young Children of the faithful, there must be a particular respect, of the which we shall speak hereafter. For as in all Churches well reform if it happen to receive a paynim or infidel, he oughtto be Cathechument, that is to say, discipline, and to make, confession of All the Fathers make mention of this custom. his faith before h●● be received, to baptism, c c Acts. 4. g. & n. c. which is a public and authentic ratification of our Christiantye. Therefore Saint Paul especially required that every one examine himself before he come to the table of our Lord d 1. Cori. 1● secondly there is a difference between these two things (as it appeareth by that which hath been said before.) For the word may be ministered without Sacraments, e August. in the questions upon ● levitical question. but the Sacraments can never be lawfully ministered without the word: f Augustine 13. homily upon saint john. as it may be that an instrument may be of value without a seal, but the seal is utterly unprofitable, namely not called a seal if there be not a certain instrument to the which it may be put for a confirmation. thirdly, for asmuch as without faith we have no part with jesus Christ, and so consequently without faith we have no part in the kingdom of heaven, g Rom. 14. d john. 3. d Hebre. 11. b for the preaching of the word is the only ordinary mean wherewith the holy ghost is served, to create in us true faith, as we have showed here before according as saint Paul h Roma. 10. c saith, that faith cometh by hearing. Whereupon we conclude that the preaching of the word of God is the only necessary mean to salvation, for those which be within age of discretion, except it please God to work extraordynarilye in the heart of some one, and so hath not the use of the Sacraments. But to bring for the fruit, true faith must go before, as we have declared i Hebre. 11. b and he that hath faith hath attained to jesus Christ, and consequently eternal life: k john. 6. c It followeth necessarily that first we must have title and right to eternal life, before we can discern rightly the l Acts. 4. g &. 8. g. &. 10 Sacraments. But those which have faith, and yet have not the means to be partakers of the Sacraments, shall not be deprived nor excluded from salvation. For the necessity of the Sacraments extended not so far as to exclude those out from eternal life which cannot enjoy the use thereof, but thus far to him that despiseth them, which no doubt is an act of infidelity, & worthy of damnation, if he reknowledge not his fault. As S. Bernard hath very well declared, n bernard in the. 77. epistle to Hugo S. Victor. Saying that it is not the privation or lack of Baptism which damneth some: dut the contempt of it. Wherefore, we do content ourselves with that order which is appointed in the scriptures, as is aforesaid. Now he ought not to be called a contemner of the Sacraments, which hath not the means to communicate with them according to the rule of the scriptures established in the Church of God. Fourthly, for as much as the simple word preached, toucheth but one of our senses, but the Sacraments touch more as the sight and other corporal senses, and also be distributed with express Ceremonies, and of great signification: So it is easy to be perceived how necessary it is to us, the use of the Sacraments to increase & entertain our faith o S. Chry. 1●. homely upon S. Mark. which after a manner to say touch our finger and eye, and already tasteth and feeleth in effect, the commodity of that which we look for, as though we had it and possessed it already, and therefore so far is it from us, ●o dispi●e the holy Sacraments, that on the contrary we protest that we cannot worthily as our duty is, extol and magnify the dignity and lawful use of the Sacraments. 36 How there is but two Sacraments in the Christian Church. IN this manner and signification we find but two Sacraments ordained of God, for the perpetual use of all his Church: as also S. Augustine a August. 3. book of Christian doctrine. 100 qu●st. , ● S. Ambrose, b did content themselves with two & no more. That is to say, the holy Baptism, which succeeded the Circumcision, and the holy Supper which succeeded the paschal lamb. For in these S. Ambroso in the tract. of Sacraments. two Sacraments be represented to us our full and perfect salvation, and in this respect succeeded not only a part of the ancient Sacraments but all in general. For the plainer understanding hereof we will speak first of them generally, and after of each of them particullarly. 27. The four points which be to be considered in the declaration of this matter. THere be four principal points which we considar in the sacraments The first is concerning the signs The second that which is signified by them. The third the conjunction of the signs and the things singnified The fourth touching the manar by the which they participate as well the signs as the things signified. 38. The first point is to understand what we do mean by the name of sign, in this matter of Sacraments, and wherefore the Lord did chose for signs the most vulgar and common things. Concerning that which we call sign, we mean not by that word a bare sign, naked and empty, as a thing represented or painted by a Painter, or some other simple memorial, but we understand of signs which representeth to us most great and excellent things, declared effectually in the lively word of God, as hereafter we shall declare. Also in these Sacraments be offered spiritually and veritablie those things which be outwardly represented by them. Moreover, it is to be noted that we do comprehend under the name of signs, not only the material things of the Sacraments, as the water of Baptism, the bread and w 〈…〉 in the supper, but beside the word joined with the signs (which declareth the will of God in us, being preached and expounded plainly) we understand furthermore by the name of signs, the Ceremonies ordained of God in all this mystery, the which have no less signification than the material things, to th● which Ceremonies it is not lawful for man to join or put to any new things, neither to diminish without sacrilege: I speak of those spiritual of their own nature, but by the ordinance of jesus Christ. For water of his nature is made to wash when we will wet us with it. Bread and wine is to nourish the body being eaten & drunken. But in the Sacraments these things have another purpose clean contrary, as we shall say▪ hereafter We may use a similitude for that better understanding hereof. Take ware which is fastened to a writing or public instrument, and it differeth not from other Ware of itself, but only because of the use to the which it is appointed, that is to say, to serve for a testimony that the instrument is effectual and available, the which it hath not of nature, but by the ordinance of man. But concerning the Sacraments they be ordained of God for a more excellent covenant. 40. From whence proceedeth this alteration & the error of those which make a charm▪ or sorcery of the sacramental words. THis mutation then whereof we spoke changeth not the substance of the signs neither of bread, water and wine, but only the use of them, and is done by the holy ghost, according to the ordinance of the good will of God which is testified to us by that promise whereto the sign is joined, and not by the pronunciation of words, after the manner of Sorcerers or charmers, but the promise is as the soul of the sign so accordingly the water, the bread and wine, become Sacraments, that is to say, veritable signs, of those things which the word promiseth and which be represented by them. 42. The sacraments be no sacraments without the use of them. FOr as much as this mutation or change is only in the use thereof it followeth also that before, or after thadministration of the sacraments it taketh no place, but only during the action & the use to the which this change or mutation tendeth. 43. The second point is of the thing signified in the Sacraments. THe promises whereto the Sacraments be joined as authentic seals, tend to one only jesus Christ. For a G●la. 3 ●. Cor. 10 it is he only which is declared to us, and represented with all his goodness & treasures by the signs of sacraments, and by that word which is joined with it for to quicken and confirm ou● faith, wherewith we do embrace him, and to advertise us of our duty, a●well toward him as towards our neighbours. 44. The third point is how jesus Christ is joined with the signs. THe thing signified, that is to say: jesus Christ with all his benefits is always presented ●●●itably, and without any fraud on God's pa●te, which is true in his premis, so that the sign and the thing signified be always knit together in this respect, that is to say. God offereth both the one & the other truly▪ & not by the virtue of words pronounced, (for it is forgery to speak so) nor by a natural and local conjunction, for the body of jesus Christ is not a fantastical body, nor an invisible body which occupieth no place, nor by the holiness of him which pronounceth the words ordained of God, or ministereth the Sacraments. (For the Son of man cannot make void the will of God) but by the virtue of the holy Ghost▪ which worketh, that notwithstanding jesus Christ being as he is man corporally in heaven absent from us, as the scripture witnesseth, yet nevertheless is presented truly and verily to us, so that our faith do embrace him in spirit inwardly, as the signs do represent to us outwardly, lysting up our minds into heaven, for to enjoy and possess him more effectually, and join us to him. 45. The distinction of signs and of the thing signified. NOtwithstanding such conjunction, we confound not the signs with the thing signified, nor abolish the substance of the signs, but make a distinction of that which is conjoined. 94. The manner to communicate aswell the signs of the Sacraments as the thing signified. FOr asmuch as the sign and the thing signified (as we have said) be so knit and joined together & yet nevertheless not confounded the one with the other▪ but a distinction between than, concerning the exterior & outward sign it is received by a corporal & natural manner, aswell of the faithful as the unfaithful, but to divers ends & purposes. For the faithful receiving a Iere. 4 book chap. 13 the thing signified with the sign, do perceive augmentation and increase of their faith unto salvation & eternal life. But the unfaithful not receiving but the bare sign only, receive it to their condemnation: because that refusing the thing signified which is offered to them of God with the sign, they pollute & dishonour it, as much as in them is. Thus much concerning the communicating of the sign. But concerning the thing signified, which is jesus Christ with all his benefits and goodness: We have already declared, that the only mean to communicate with him is by true faith. And therefore he that bringeth not true faith cannot receive him, but he that bringeth faith, receiveth him truly & effectually, but not with teeth, nor by the belly after a corporal manner but spiritually by faith c Cipriansermon of the supper of the Lord Augustine upon john 25. treatise Origen up on Math. 11. ca 15. embracing that which God promiseth us by his word, and offereth to us by the exterior sign, or to speak yet more properly, in ioyening ourselves more nearer than we were before unto jesus Christ. b Augustine sermon of sacraments the. 2. fearie of Baster. Prospere in the book of sentences Innocen. 3 book. 3. cap. For the virtue and power of faith is such that in stead to bring jesus Christ down on earth (which can not be until the day that judgement) it ascended up from the earth into heaven, and there doth knit and incorporate us with jesus Christ: which was the cause of the primative Church did sing sursum Corda, that is lift up d hilary. 8 book to the Trintie. your hearts. 47. Application of all that is before said of the facrament of Baptism. THe sign of Baptism in water, the substance of the ceremonies agreeing with the Scripture (to the which may not be added or diminished without sacrilege) be these: the parson is wet with water, and then the water tarrieth a certain space, before it be clean dried or passed a way, and finally the water vanisheth and consumeth. The thing signified and verily represented, a Acts. 22 Roma. 6 1. Cori. 6 Ephes. 5 Titus. 3 1. Peter. 3 Galat 3 Colo. 2 is the aspersion or sprinkling of the death and passion of jesus Christ in remission of all our sins, & imputation of righteousness. Also by the exterior wetting with water is signified the mortification & sepulture or burying of our old man, that is to say of our natural corruption, dead & buried by the bertue of the death & burying of jesus Christ, is signified by this, that the person is wet, & continueth under the water, or the water upon him a certain time. And finally the generation of the new man with a certain and sure hope of the resurrection of jesus Christ, is signified by this, that he which is baptized, cometh out of the water clean purged and washed. Beside this Baptism is an exterior and solemn profession of the Christian religion by the which we all do bind ourselves to accept and take jesus Christ for our only Saviour b 1. Cor. 1 Ephes. 4 , and to live in brotherly charity, as being all together but one boddye baptized with one Baptism and by one spirit united and knit in him. The word c Mark. 2● Mark. ●6 that is to say: the ordinance of jesus Christ joined with the promise sincerely as God spoke it, is this, to baptize in the name of the father, the son and the holy Ghost, whosoever shall believe and be baptized, shallbe saved. The accord and agreement of that sign is most proper and meet because the water is the element most convenient of all things, to wash and put away all bodily fyithynesse, and therefore is most mate to figure and represent the blond of jesus Christ the son of god, by the which only the Church is made clean: d 1. Pet. 2. d Moreover one uniformity is appointed and common to all e 1. Cor. 12 Ephes. 4 and to one end and purpose, which declareth the concord and charity which we ought to have together. The mean whereby this is communicated to us, is the holy ghost, f john. i 1. Cor. 12 freely communicated to the elect, who condiscending to our infirmity, will be served by a mortal man ordained & appointed in the Church for that end g Math▪ 28 . secondly with the word h Ephes. ● truly and intelligybly pronounced & expounded so that it may be understand & believed. And for the third the exterior oroutward sign with the ceremonies aforesaid, yet nevertheless without communicating his virtues to any of these instruments, but as S. Paul saith he that planteth and he that watereth is nothing, but GOD which giveth the increase. i 1. Cori. 3 Mark. 3 1. Peter. 3 ▪ The means of our part is faith, according as faith S. Augustine k Augustine upon john 80. homily. . The word maketh us clean, not being spoken or pronounced only, but being believed. Now this faith cometh not of ourselves, but is freely given us l Ephes. ● Philip. ● in dew time, ●o that we be of the number of the elected m 2, Thes. ● , the which secret we leave to god to judge. For it is he which knoweth those that be his n 2. Tim. ● . Notwithstanding we accept all those as faithful which make exterior profession, if it appear not to us the contrary, leaving the judgement of the Hypocrites to God, which shall reveal them, and judge them in his good time, o 1. Tim. ● and pleasure. 48. For what causes the young children of the faithful be baptized. Concerning young Children, because their faith is unknown to us, and we have said before, it is requisite that they be partakers of the fruits of the sacraments a Acts. ● , and it is not very likely that they have faith, because they have not the use of understanding, b Deut. 1 Roma. 10 except God do work in them extaordinarily, the which appeareth not to us, nevertheless we cease not to communicate to them Baptism. first, for as much as there is now the same cause in Baptism which was sometime in Circumcision, which is called by S. Paul, the seal of righteousness which is by faith c Roma. 4 : and also by express commandment of God, the male children were marked the eight day d Genes. 17 . secondly, there is a special regard to be had to the infants of the faithful. For although they have not faith in effect such as those have that be of age, yet so it is, that they have the seed and the spring, in virtue of the promise which was received and apprehended by their elders. For God promiseth not us only to be our God, if we believe in him, but also that he will be the God of our offspring and seed, yea unto the thousand degrees e Gene. 17 Exod. 20 , that is to the last end. Therefore said S. Paul that the children of the faithful be sanctified from their mother's womb f 1 Cori. 7 . By what right or title then do they refuse to give them the mark and ratification of that thing which they have and profess already? And if they allege yet further, that although they come of faithful elders or parents, it followeth not that they be of the number of the elect, and by consequent that they be sanctified. (For God hath not chosen all the children of Abraham and Isaac g Roma. 7 .) The answer is easy to be made, that it is true all those be not of the kingdom of God, which be borne of Faithful parents, but of good right we leave this secret to God for to judge, which only knoweth h 2. Tim. 2 it, yet notwithstanding we presume justly to be the children of God, all those which be issued and descended from faithful Parents, according to the promise i Gene. 17 1. Cori. 7 . For as much as it appeareth not to us the contrary. According to the same we baptize the young children of the faithful, as they have used and done from the apostles time in the Church of god k Origen▪ 5 book upon the epistle to the Rom. , and we doubt not but god by this mark (joined with the prayers of the Church which is there assistant) doth seal the adoption and election in those which he hath predestinate eternally, whether they die before they come to age of discretion: or whether they live to bring forth the fruits of their faith, in due time and according to the means which god hath ordained: 49. Application of all that goeth before of the Sacrament of the Supper and the right use thereof. THe signs of the sacrament of the Supper be bread and wine. The substanciales ceremonies, according to this holy word (to the which no man hath any more power to add or diminish, then to make new promises of new Sacraments) a Math. 29 Mark. 14 Luke. 25 1. Cor. 11 be concerning the minister, who representing jesus Christ, after the rehearsing and expounding the ordinance of the lord, with invocation and public prayers, then to break the bread and distribute to the people, and likewise the cup. Also for those which receive the supper, with the minister particularly in his office it is for them to take, eat, and drink: and finally altogether to render thanks with one heart and with one month. The thing signified is the same which the doctrine presenteth and declareth to us ordinarily. And of Baptism likewise▪ that is to say, jesus Christ b 1. Cor. 10 conceived, borne, crucified, dead, buried, risen, ascended into heaven, to be made for us the entry and perfect sapience, righteousness, sanctification and redemption. c 1. Corin. 1 So then we doubt not but according to the promise of our God, the very body and the very blood of the Lord▪ that is to say jesus Christ himself, with all his goodness and treasures, is offered to us verily and without fraud, to be received of us inwardly in faith, by the virtue of the holy Ghost, into everlasting life, even as verily as is offered to our outward senses the bread and the wine, for our corporal sustenaunces and life, which for this cause is called the body and blood of jesus Christ, that is to say, they be the very exterior signs and corporal marks, of that which the Lord offereth spiritually on his part, that is to say, of the very body and blood of jesus Christ: For it is an accustomable manner of speaking in the matter of the Sacraments, to give to the sign the name of the thing signified by it. As it is said, that the Cup is the new alliance d Luke. 22 or covenant, that is to say: the mark and true sign of the new covenant, which is made by the shedding of the precious blood of jesus Christ. So is said also that the Circumcision is called the alliance e Gene. 17 , that is to say the very sign and ratifycation of the alliance. Also the Lamb is the passage f Math. 26 Mark. 14 Luke. 23 , or passover. Item the stone in the Desert was Christ g 1. Cor 10 , that is to say: verily representing Christ. Also it is said of S. Paul concerning this matter, h 1. Cor. 10 that the bread is the communion of the body of Christ, that is to say: the true sign or gage of the communion which we have with Christ. And this exposition is not forged by us, but expressly and plainly observed by all the ancient Doctors of the Church, as followeth: in that the bread is broken, is represented to our senses the passion of our Lord, which was broken with dolour and sorrows of death, and the judgement of God in his body and soul for us. In that it is distributed, and the cup likewise to all the Communicantes, representeth to our senses, that jesus Christ himself with all his treasures and benefits is given to us of God the Father into eternal life. ¶ These places following be alleged by the Fathers, touching this exposition. Irene against the Valentians, Tertulian against Martion, Origine upon the book of numbers, hom. 16. Item upon s. Matthew, 15, &, 26, chap. Item upon the Levit. homely. 7, ●, 9 Item against Celius, 8, book. Cyprian, 6, epistle of the first book, and thee, 3▪ epistle of the second book. Item in the sermon of the supper, Athanase upon s. Matthew chap▪ 12. Ambrose upon the first to the Corin, and fourth book of Sacraments, Chapter, 4. chrysostom upon saint Matthew in the perfect work, homely, 11. Upon the, 2, corinth. hom. 27. Upon the Psalm. 22. Item in an epistle to Celarius, Augustine upon the Psalm, 8, &, 89. Item August. upon the words of the Apostle second sermon. Item in the sermon made to the children, as Beda reciteth in his collection. Item, 3, book of the Trinity chap. 4, &, 10. Item against Fastus, xx, book, chap. xxi. Item of the city of God. Item upon the, 54. Psalm. Item upon, xxvi, homily upon Saint john. Item upon Saint john xxvii, treatise and, 6, chapter, and 30, treatise, xxi, chapter, xxv. Item upon saint john tract, xx, and▪ 30. Item against Adamantus chapter, xi●. Item, 3, book of the doctrine of a christian, chapter, 16. Item in the epistle to Boniface, and in the epistle to Dardanus, and in many other places. Leo Pope in the Epistle written to the clergy, and to the people of Constantinople. cyril upon Saint john, 4, book, chap. 14. Item in the Epistle to Calo●●rius. Theodorete in the first and second dialogue against the heretics, touching the very body of jesus Christ. Hesichius the twenty book upon the Le●iticus the eight chapter▪ G●la●●us against Eutiches. Bartram in the book of the body and blood of the Lord. 1. Corint. 11. In that we take and eat the bread and after drink of the cup is a witness of that which is interiorly done truly by the virtue and power of the holy ghost. For he can thorough the bond of faith, join and bind those things together which of themselves be far divided a sunder, concerning the distance of the places, that is to say, y● as verily as we take and eat the bread and drink the wine by a natural manner, the which in continent after by digestion turneth into our substance & nourishment of our corporal life: likewise as verily (although by a spiritul and celestial manner, & not with mouth & teeth) is jesus Christ himself which is now in heaven on the right hand of his father, communicated to us, that we may be flesh of his flesh, n 1. Cor. 10 Ephe. 5 and bones of his bones, that is to say, being knit o john. 17 and incorporated with him by faith, p Colos. 2 our souls and our bodies doth attain to eternal life: yea even whilst we be in this world his spirit doth sanctify and govern our bodies q john. 6 and souls, to dedicate and sacrifice all our life to his service r Rom. 8. , and to the charity of our neighbours for the love of him. Finally, in that we take all of one bread and of one wine corporally and visibly, so on the other part spiritually and invisibly by faith, we come all to participate & be partakers of jesus Christ only, the same I say showeth to us the bond and knot which ought to be between us all, as the mystical body of jesus Christ our head, according to the public and common protestation which we do make s 1. Cor. 10. &. 12. b. . The convenance & agreement of the things signified, with the signs & ceremonies, is very evident and plain by this which we have already said: namely that as one loaf t Augustine in the ser 〈…〉 of the sacraments of the faithful in the 2 〈…〉 erye of ●asque. is made of many grains gathered and joined into one loaf or piece of bread, and likewise the Wine being made of many grapes, declareth unto us the agreeing of the signs with the signification, whereof we have spoken heretofore, that is to say the knot and union which we have with jesus Christ, and the mutual charity with all the faithful in jesus Christ their head, the word that is to say the ordinance and promise of the Lord, whereunto the signs doth send us, be such as saint Paul hath expressly touched v 1. Cor. 11. together left to us according to the Evangelists. The Lord jesus the same night in the which he was betrayed took bread and when hae had given thanks, broke it and said, take, eat, this is my body which is broken for you, do this in the remembrance of me, & likewise he took the cup, after he had supped, saying. this cup is the new alliance or Testament in my blood, do this as oft as ye drink it, in the remembrance of me, for as oft as ye eat this bread, and drink of this cup, ye shall show forth the Lords death till he come. The means to receive jesus Christ (as we have said afore) is faith, x john. 5. f. &. 6. and therefore said saint Augustine, he that is not of the body of Christ, y Prosper in his book of sentences S. ●●●ro. upon isaiah 6● c●●. and on jere. 4 book. 22. ● August●ne of the life of God. 25. cap. 21. eateth not the body of Christ, and (as he said in an other place,) the heretics which be without the Church, may well have the sacrament, but not the benefit of the sacrament, from whence it followeth▪ that a man must prove himself, according to the doctrine of the Apostle, a 1. Cor. 11. f that is to say, enter into ourselves, to see if we have such sorrow for our sins as it appertaineth, and such certain and sure trust in our God according to his word by jesus Christ our only mediator. And yet is not required such a perfit saith as no imperfection can be found, but such a faith as is true, and not feigned. In those then that be such, the union and conjunction which they have obtained with Christ, by their faith, is more and more confirmed, and sealed by the holy ghost, in receiving the signs and sure seal of this conjunction and knot as it is said, that the circumcision was in Abraham a seal of the righteousness of faith, b Roma. 4. the other on the contrary, in despising that which is offered to them, that is to say, jesus Christ, and dishonouring the signs and ceremonies instituted of the Lord, bring themselves culpable and guilty of the body & blood of jesus Christ, from the which continually more and more they recoil and fall backward c 1. Cor. 12 . The declaration of the death of jesus Christ, & consequently of all that which he did for us, with thanks giving for the benefits received, and the examining and proving of ourselves, be of the substance of the supper, d 1. Cori. 11 & therefore cannot be left out, nor perverted or altered, without great sacrilege. Whereupon followeth that the Supper of the Lord ought not to be communicated to those which can not prove nor examine themselves, because they have not the use of reason, as young children and such like, e 1. Cor. 11 nor to those which have not made profession of their faith, f Acts. 8 or which be judged unworthylie, that is to say, excommunicated by the right judgement of the Church g Math. 28 1. Cori. 5 , the which shallbe spoken of hereafter. 50. The conclusion of the matter of the Sacraments. THese things considered, it followeth that the sacraments be not only ordained, to offer to God giving of thanks which also is called a sacrifice and acceptable offering: but rather that we should receive of his grace and liberality, the which is more precious than heaven and earth, that is the confirmation of our faith, and to be the nearer united, and joined to jesus Christ into john. 14 & in many other places. eternal life. 51. Wherefore the holy ghost is called the consolator or comforter and to what purpose and end the afflictions Acts. 9 of the faithful serveth. FInally it is easy to perceive for what reason the holy ghost is called the comfortor a: Because his office is to join us to jesus Christ by faith b Roma. 8 1. Cor. 1 Gala. 4 , and he that hath jesus Christ hath all c 1. Cor. 2 , it followeth that by him only our consciences have wherein to be so pacified, and so well contented and fully satisfied, that namely we have wherein to rejoice in our afflictions d Roma. 5 James. 1 , for as much as we know and be assured, that they come not to us at adventure, but be sent of him, who hath reconciled us unto himself by jesus Christ, entreating us in the fame wise that he hath done his own Son e Roma. 8 , and so by little and little to learn us to hate sin, and despise the world f 1. Peter. 3 , and moreover by this means he moveth us to pray and call unto him more earnestly g Cori. 1●. Roma. 8 and devoutly: and also chasticeth us in trying and proving our faith h 1. Peter. 1 , and in fine maketh us a show or a mark for all the world to look at, to declare how great is his virtue and power in those which he hath armed and strengthened with his holy sririte i 2. Cori. 4 Colo. 1 . Of the Church. The fift point. 1. That there hath always been and ever shall be a Church, out of the which there is no salvation. ALl those things whereof we have spoken to be established and performed by the goodness of God, be in vain, if there were not certain people which felt and tasted of the fruit and commodity hereof. But for as much as jesus Christ hath an eternal kingdom, a 2. Sam. 7 Luke. 1 Psa. 98 &. 110. he can never be without subjects: it was meet then from the beginning of the world, that there should be a church, that is to say, a Congregation and assemble of people, such as it hath pleased God to choose by his grace, the which have acknowledged and served the true God according to his will, by the means of jesus Christ only attained by faith, as it hath been amply declared. And we must confess moreover, by the same means, that his Church and assembly shall last for ever b Psal. 132 jerem. 31 Math. 28 , what soever assaults that all the devils in hell can invent or prepare against them c Esay 54 Math. 18 , finally, it must be confessed necessarily, that without jesus Christ there is no salvation. And whosoever dieth, not being a member of this congregation and assembly, is excluded and locked out from jesus Christ, and from his salvation d joel. 2. 3 : For the virtue to save, which is in jesus Christ, appertaineth not but to those which acknowledge him for their God and only saviour e john. 3 Galath. 3 . 2. There can be but one true church AS there is but one God a Ephes. 4 ▪ one faith, and one only Mediator between God & man, even jesus Christ b 1. Tim. 2 , head of his Church c Eph. 14. ● Cole. 1 1. Cori. 11 : So likewise there can be but one Church. 3. Wherefore we call the Church catholic. FOr as much as God hath spread forth his Gospel, that is to say, the preaching of salvation, which is the Sceptre of his kingdom, thorough the universal world a Psalm. 2 Esa. 54. 55 Mark. 16 Acts. 1 Colos. 1 , and hath chosen of all nations such as seemed good to him: For this cause there ought to be confessed one catholic Church, that is to say, a universal Church: Not that it comprehendeth all men generally (for the greatest part be not of it b Math. 20 ) but because the c Acts. 10 Apoc. 7 Math. 21 faithful be dispersed over all the earth, according as the Lord hath chosen them, not being restrained to any certain place, time nor nation. 4. In what thing lieth the communion of saints. BEcause the church hath but one only Lord & sovereign prince a Ephe. 4. 3 Colo. 1 , all the faithful in what place soever they be dispersed, be conjoined & knit together as the burgesies or inhabitants of one commonalty, being all partakers of the same privileges b Roma▪ 1● 1. Cor. 10 &. 12 Colo. 3 Psal. 49 : that is to say of the goods and treasures of jesus Christ. who for this cause is called their head, as they be called the members of him, for that he only by his virtue uniting and joining them to himself, doth quicken them, justify them, and sanctify them c Ephe. 4 john. 17 Roma. 8 1. Cori. 1 : wherefore none may lawfully use this title head of the Church but he only. And behold this is it that we call the communion or commonalty of saints: For in the scripture this word saint is attributed to all faithful, living yet in this world, for as much as they have attained to jesus Christ by faith, their only righteousness and sanctification. 5. The church hath but one head, that is to say jesus Christ, to whom there needeth no lieutenant. Jesus Christ head of this Church, for the reason which we have said will have no companion a 1 Cori. 3 Ephes. 4 , as the wise woman in the scripture (to the which the Church is compared) hath but one Husband b 1. Cori. 11 Roma. 7 Ephes. 5 , and one body hath but one head. He hath no need of any Successor, (for he is God living eternally c Roma. 6 ) nor any Vicar or lieutenant, for we have all his will by writing d john. 15 Acts▪ 20 2▪ Tim. 3 . And moreover being God, he is ever present himself in the midst of his Church by his infinite power, never departing from it, as he himself hath promised e Math▪ 28 john. 14 ▪ which neither Vicar nor lieutenant can do. And in deed the blindest man in the world may see whether those men he toumbled and fallen beadlonge, which would rob or depr●ue jesus Christ of this pre-eminence, where as in deed they have scarce one little ●●rner of the world to govern, in comparison of the whole world. 9 The communion of the Saints letteth nor hindereth not the diversity of offices among the faithful. Jesus Christ governeth his Church so by his holy spirit, that notwithstanding he useth men as instruments, for to plant and to water, as S. Paul speaketh a Colo. 3 1. Cor. 5. : moreover, be distributeth his gifts and graces diverlly, how, when, and to whom seemeth good unto him for the entertainment & government of all the body of the church b 1. Cor. 1● whole ch●. bphes. 4 , in the which he willeth all things to be done by good order and policy c 1. Cor. 14 . It is not God's pleasure nor will that we should accept all the members of the church equal, in their charges and offices, and by this means bring a confusion into the house of God. But contrariwise one of the principal differences that we have with our adversaries, is we require that the ecclesiastical policy be established and set up again according to the word of God with the advise and counsel of the ancient fathers, which have left us their Canons for testimonies of the conduction and government which they held in their time: yet notwithstanding all things to be ruled by the word of God▪ and consider diligently what things are expedient to be retained or to be altered for the edification of the Church: For in matter of policy, every man knoweth well that all things be not convenient in all times nor in all places, mark I say, this is it that we have always required, and we yet earnestly require it: But seeing the negligence of many, and the small hope that we have to be provided for in a general or common consent: force hath constrained certrine princes & Lords, having known and seen the common disorders, to provide and set orders in their own countries as we do see. Now they do not well that fill the ears of Princes, that we be seditious persons and Heretics, and that we allow no counsels nor ordinances of the Church, which be manifest slanders and false rumours, as ye may perceive it ye will give us hearing as appertaineth, and not to make our enterparties and enemies judges of our own causes. 7. The marks whereby we may discern the false Church from the true. WE require first that there be put a difference between the true Church and that which is not, although they borrow this name: And also between those which be in such wise within the Church, as they be also of the Church: and of those which be not of the Church although, they be in the Church. For it is most certain, that Satan desireth and is busied to work so, that his synagogue be esteemed for the true Church: and so long as the Church striveth here on earth, it is certain and sure that the chaff shall be meddled amongst the good grain a Math. 13. 1. Cor. 11. , and the Cockle among the Wheat. Now to the end that we be not deceived, if it be possible, these differences be to be understand. The mark of the true of God there we acknowledge to be the true Church of god, in what soever place it be, how small a number a Matth. 18. Luke. 12. Luke. 10. 1. Cor. 1. Matth. 11. or little appearance so over it hath before man. 8. Which be the true members of the Church. THose be of the Church which have the mark of Christians, that is to say faith a john. 8. &. 17. john. 4. 1. john. 4. . Those have faith which receive the only saviour jesus christ as hath been said b. Flying from sin following righteousness, c john. 3. Roma. 16. Roma. 8 Gala. 5. that is to say, which love and fear only the true and eternal God, and their neighbours, according to the word of God, without turning or swerving either to the right hand or to the left: d john. 1. & 2. and 3. not but that there are great infirmities in the most perfitest, e 1. john. 1. 1. Cor▪ 15. Philip. 3. and also there is great difference between those in whom sin reigneth fully, and those in whom there are yet but rem nantes of sin. f Roma. 6. 2. Cor. 7. 1. john. 3. Brief, those same be of the true Church in whom the spirit (which is the gift of grace proper to the elect and not of nature) striveth against the flesh, g Roma. 7. and all the chap. Gala. 5. and which may say with S. Paul, I do the evil which I would not, h Roma. 7. that is to say, to the which I give no such consent. As those do which be not regenerated by the spirit of God. Behold here those which be of the true Church, but as for the others, of what estate or degree soever: they be in the Church, yea though they were Apostles of as good authority as ever was judas, i john. 6. 1 john. 1. yet be they not of the church. But assoon as God hath revealed them, they ought to be k john. 15. 1. Cor 5. 2. Thessa 3 2. rejected and eschewed of all Christians, so long as they be irreformable: for such be not of the church this day in effect, which may be or shall be to morrow, or when it shall please l 1. Cor. 2. God, who according to his eternal council, hath disposed the months and times, in the which he will call his elect to himself. m Matth. 20. 1. Cor. 7. 9 The marks or tokens of the Church be not always in one estate, and how it ought to be governed. FUrthermore we know that the marks and tokens of the true church be not always in one estate, nor they be not always one concerning themselves. But God according to his incomprehensible wisdom, in punishing the ingratitude of the world, sometimes withdraweth and taketh from us part of his light, in such wise, that sometime it seemeth that the Church is at an end or destroyed as we see it happened in Israel in the time that christ came into this world. (For set the jews apart, there was not one trace or step of the true marks of the Church in the world. And as for jerusalem, what ignorance, what corruption of doctrine, what wickedness▪ was there when jesus christ the true Messiah, had no greater enemies than the blind guides which conducted and taught the other? a Matth. 15. john. 1. Luke. 11. Esay. 29. But yet the Lord doth never take away the whole foundation of his Church, but always hath a certain flock, b Matth. 28. sometime greater sometime c ●. Kings. 19 smaller, as himself declared to Helias. Also we may see how it is come to pass in our time, that there is no people in the world more abused, than those which would knit and tie the church to a certain place, and to the succession of those, which they call bishops, which in very deed be nothing less, both by the word of God and by the ancient canons. Whereby it is easy to show that from the head of them all to the smallest, they be excommunicated & cut off from the church, if they change not their life and manners. Now the duty of the children of god is not only to serve god, in what place soever they be, or whatsoever ruin or decay there be in the Church, but when it shall please God to establish and build up again her ruins & decays, either here or in any other place, not being bound to any people or Nation, whatsoever they bo: but when it pleaseth him to set up again his standard, which is the ministration of his holy word: the duty I say of the children of God, is to join themselves to the true flock, & separate themselves from those which be not. Following the admonitions which the prophets d Esay. 49. &. 52 ●. john. 3. gave, and also that the Lord said, where the dead carcase is, thither will the eagles resort e Matth. 24. . 10 Wherein consisteth the duty and authority of the Church generally. THese things considered, we be come now to declare what is the power and authority of the true Church, to the which we may answer in one word, that she consisteth in the obedience which she oweth to her only spouse jesus Christ, as to GOD, a Luke. 1. ●. ●●t. 1. and to give order for the service of jesus christ: considering that the members be ordained for to aid one an other. b 1. Cor. 14. Matth. 5. But this aught to be yet more fully expounded. We will speak in the first place of the authority of the universal Church, and of the particular membres of the same, I speak of those which have charge of the ministration. 11 Of the authority of the Universal Counsels, and first what is a universal Council. THe name of universal Church comprehendeth properly the general assembly and congregation of all the faithful together. But for as much as the Lord did scatter and divide them into divers parts, it was necessary to use distinction of parishes and dioceses, for to keep a certain order. Moreover it is not expedient nor yet possible, that all those which make profession to be of the Church, should be assembled together one by one, when it shallbe requisite or needful to appoint orders a Acts. 14. Titus. ●. 1. Cor. ●. concerning the whole body of the Church. We call then the universal Church, in this matter that we have to entreat of, an assembly whereto all the churches (as farforth as may be) be gathered or assembled together: although it happen sometimes y● one man do appear in the name of one whole Church or of one whole nation. When it shallbe expedient so to do b Acts. 15. it must then be understand what is the power & autheritie of such an assembly, which they call general council. ●● How far we may differ from the counsels. SOme there be that contemn the counsels of the church as things of nothing: some other think, that all that cometh from the counsels, aught to be received as the word of God without exception. But we do not agree with the one nor the other. For we doubt not but the lord is amongst those which be lawfully called in his name, as he hath promised, although they were but two or three: a Matth. 18. then much less do we doubt, but that he governeth with greater power in the greater company of his church which he governeth by his holy spirit. b Acts. 15. And we know & be assured, that the truth of God is stedfastlier grounded than upon nien, c 1. Cor. 2. 1. Thess. 2. whatsoever they be: for we all know not God as yet, but in a part. d 1. Cor. 3. Moreover experience showeth us sufficiently, how easy it is to abuse this title of counsels, & namely what contrariety there is among them. Wherefore we conclude, that a mean must be kept which is neither to despise them, nor yet to extol & set them up above god, who only cannot err. And saint Augustine saith, the church ought not to be preferred before jesus Christ. For he judgeth always truly, but the ecclesiastical judges oftentimes may deceive themselves, & truly so they do. For who condemned jesus Christ? A counsel lawfully assembled, if we consider the outward succession and appearance. Who concluded, that those which were baptized by Heretics, should be rebaptysed? A Council of Africa, where as was saint Cyprian. And to be brief, if it shall be needful to consider the inconstancy of the judgement of the counsels, I speak namely of those, which without controversy have been gathered in the name of God: It shall be easy to declare, that such have but a weak stay which have no surer foundation. But yet we marvel of those which reprove and condemn us as contemners of Counsels, which nevertheless, will keep themselves no one jot of them. Witness the council of Basile, which was abolished by all the Pope's following and others. Now to the end that they may the better understand, whether our sayings be conformable to the truth of God or not, see what we shall say in this matter hereafter. 13. To whom it pertaineth to call a council. THe commonalty ought to be assembled by order, and then by authority of some one elected among them, we doubt not but that it is the office of the magistrate, to give order and provide that the ecclesiastical estate may be well governed and ruled in peace, and to increase therein. a Timo. 2. Now if the chief Magistrate be a Christian, by his authority such assemblies ought to come together, as it hath ever been practised in the Church of God without contradiction, until such time as the ambition of the patriarchs, and especially they of Rome, hath reversed and overturned the whole order. notwithstanding we confess, that for lack of Christian Princes, or when they shall Read all the ecclesiastical history, and ye shall find the Emperor commandeth & not pope● bulls to hold general councel●. not do their duty, then must the Pastors which watch over the flock, take heed to those things that be necessary for the Church, but in such sort as all things may be done without ambition or disorder, as we see how the Church of Antioch hath practised, as it is written in the Acts of the Apostles. 14 How those ought to be chosen, which the Churches do send ●o the counsels. WHen it was requisite, that things should be done extraordinaryly in a General assembly, in the name of a whole Church or of a commonalty: as if it were needful to send one man or divers, or many men, in the name of a whole parish, Diocese or nation. Although it were supposed, that those persons which had the ordinary charges and offices in the Church, were then the most meetest to deal with the affairs in counsels, which was in that time when the offices were given to such persons as were most meet, by a free ecclesiastical election, which was then done with fasting and prayer. Yet nevertheless, in those days there was great choice, so that all the church with a common consent had respect to choose men which were endued with gifts and graces of the holy Ghost, as well in life as in learning. As it appeareth in the history contained in the Acts of the Apostles, concerning the first council holden at jerusalem, where the Apostles were gathered together. a Acts. 15. Much more now when all is overturned, and in stead of Pastors, they are Mummers or Maskers, as all the word may see. Now who that would choose and gather together into one heap and company, all the filthy and abominable rabble of the world, let him assemble those which they now call Prelates of the church, and he shall find that from the greatest to the least, they be all bound by their The form of the oath is printed. oath to maintain and uphold the tyranny of him, against whom the counsel should be assembled and gathered. And the whole rabble of them be entered into the Church by brykes and simony against the commandment of God, b Matth. ●0 against the menacing and threatening of Saint Peter, c Acts. ●. against all the customs of the primative Church, against all the ancient Cannons, decrees, and Counsels, whereby all such persons be excommunicated, and thrown out of the Church: then much less ought they to be holden for Prelates and governors of the Church whilst there is such disorders. I say, what foolishness Beside the history ecclesiastical read the synods and decrees. is it to all such an assembly, a godly or lawful Council, where s●ant one can be found which is a member of the true Church of God? We say then to assemble a lawful council, those ought not which (be nothing less than that they be called) to enterprise any thing on their own authority. But the Churches ought to assemble together, with fasting and earnest prayer, with a common consent (where it may be suffered or at the least with the best order that may be done) every church to elect and appoint those which be known to be unreprovable in their lives, endued with the spirit of wisdom and understanding, and other gifts meet and necessary to such an office, without respect of crosses, miters, double crowns, or any such maskings, under the which all the world may see what knowledge or gifts of the holy Ghost dwelleth. 15. Every man ought to be heard in the council. provided that there be no confusion. FOr as much as Hypocrites may deceive a whole multitude, and also the Holy Ghost distributeth his gifts and graces, to whom he seeth good, a 1. Cor. 12. and oftentimes to those which be of least estimation, b 1. Cor. 1. 8. as it happened to Hieremie, c jeremy. 11. and to Amos, d Amos. 1. at that time when all the Prelates of the church had conspired against the truth of god, and as we see in our time the great works of God, which he doth daily by thosely simple ones and most despised in the world: we say that the assembly of a Council ought to be so appointed to certain persons as hath been said before: yet notwithstanding no man ought to be shut out or excluded, but all to be heard, for to know if God would reveal any thing by his mouth, without disorder or confusion, as it was practised in the first council of nice. e Nicephore in his history ecclesiastical, 8. book 14. chapter. and ●. book 15. chapter 16. Who ought to presede or be chief in the council. IF it be needful to know who ought to presede in this assembly, for together the voices, and to govern all the whole action of the council. It is well known what order was set among the bishops, at the first council at nice, a 6. Canon. 7. but it appeareth by the history that at that time there was no certainty of this proheminence to prefede or be chief, but voluntarily the bishop of Alexandria did presede among the bishops, as it appeareth by the acts of the first council of Nice, and of the first and second Council of Ephesus. And as concerning the Bishops of Rome, his Vicars had not out the fourth place in the Counsel of Nice. And where as he pressed in the Council of Chalcedon, it was of favour. As it appeareth by the request, which Leo bishop of Rome made to Martion the Emperor, and yet the successor of Leo, s●●yned not for the first place, in the fifth council of Constantinople, against Menas Bishop of the said place. And also at the Provincial Council of Carthage, Aurelius prefed without contradiction. There being present the vicars of the bishop of Rome, who at the same council was condemned of falsehood, in the presence of Saint Augustine. But notwithstanding, Reason and Experience teacheth, that to give this degree to one certain place, without respect of the person, is a thing of itself most unreasonable. Although it were that the elections of the eccl 〈…〉 sticall pastors were done in such order as appertained. For as it ought to be he who is most meet as far forth as man may judge, aught to be preferred before all others, as we see that in the general counsel of Aquile, S. Ambrose governed without any mention making of the Bishop of Rome. Who shall assure us that the greatest towns hath always the best learned Pastors although they had respect (in choosing them) to learning and godly life? If reason do not content us, come to experience, yea, namely in a time far better without comparison than this our tyme. Let them read the Acts of the four first synods, and they shall find what disorders be happened of such Prelators of high pontyficall sages, let them join to it the falsehood of Boniface the. xl. Bishop of Rome, discovered & revealed in the third counsel of Carthage, about the year of God. iiij. C xxi. where as was saint augustine, and ye shall see what credit the Bishop of Rome had then in Affryca, even he which said he ought not to be judged of man, and was judged there and condemned. Read the history of the fourth counsel of Carthage, not as it is falsified in Latin, but as it is in the Greek text printed at Paris. And yet it cannot be found that this patriarchal presidence, the which at that time contented the bishop of Rome, did stretch so far as to have authority to demand the suffrages, and to have conclusions, but only to have the first place among the bishops: where as at that time we find, that there was no certain order kept in the first Counsels. Also it appeareth by the Acts of the. iiii. universal counsels that the deputies for the Emperor demanded the voice, and governed the action of the Counsels, the emperors being d Nicephore 13. book 30. chapter. The acts of the counsel of Chalcedon. but lay men b▪ far was it from them to use that tyranny, which increased and sproonge up by little and little after the decease of Gregory the ninth. In fine, we say that in the general counsel (set aside all ambition, & take those means which shallbe most easy to find, among those which seek but the glory of God only) those aught to proceed and be chief, which shall be found the most meetest without respect of sea or throne. And concerning the distributions of the seats and ranks he which distributeth and appointeth them, showeth sufficiently with what spirit he is led. 17 How far extendeth the power of the Counsels, and why they be ordained in the Church. BEhold here how the lawful counsels ought to be assembled, without respect to any thing, save only to the honour of God, and the edification of the churches. As I do understand & have learned by the holy scripture, and by reading of the most ancient ecclesiastical authors. Let us come now to consider how far extendeth the authority of a Counsel lawfully assembled. We say that a Christian counsel shall not be assembled, nor never ought to assemble, to make any new article of our faith. And that for. two. reasons. The first is, because it appertaineth to God only to declare what and how dangerous it is to sin against him, and what is sin, and what is not. Briefly, it is he only which hath power over our conscience, and upon our faith, so that no man can usurp his office, but he will (after a manner to say) drive God out of his seat a Colos. 2. 1. Cor. ●. Math. 15. . The second is, that God▪ before the coming of jesus Christ, hath sufficiently instructed and erected his church by the patriarchs. First by visions & other means as it pleased him, & after by Moses and by the Prophets, Preachers & publishers of that doctrine which was given and also written by Moses: who b Hebr. 1. Deute. 21. expressly forbiddeth to add or diminish any thing c Deut. 4. isaiah. 1. . Much less than it is lawful to alter or change d Hebr. 2. 1. Cor. 11. any thing. Finally, jesus Christ at his coming▪ hath fully and perfectly declared to us the will of his Father, leaving out nothing e john. 15. Hebr. 1. . Also ascending from us into heaven (concerning his corporal presence) did give his holy spirit in such measure to his Apostles, and other godly persons which were stirred up, that they did understand all truth f john. 14. , the which they have preached and written to the intent to put back and prevent Satan, that he should not abuse the world with his lies so easily. And in this doing we see how warely and diligently the Apostles observed the same. Neither g Acts. 20. Galath. 1. adding nor diminishing to the substance of the word of jesus Christ: who nevertheless were the very organs, and as interpreters or spokes men (and after a manner to speak) notaries of the holy ghost, which office was not given to their successors who ought to content themselves with the foundation of the Prophets and Apostles h Galath. ●. Ephe. 4. . For if the Apostles did not know all those things which be required to salvation, who then hath known Note. amongst men? And how can that be true, which the Lord hath expressly declared and promised to the contrary i john. 14. d. &. 16. b. ? And how should they have been saved? But if they had known, and had not published and declared it, they had not been faithful k 2. Tim. 5. 1. Corin. 4. . If they had preached and had not written but half or a part, what assurance had there been in their doctrine? And as S. Augustine speaking of the Traditions which they call apostolics: If jesus Christ had kept back any thing from us, who could say it is this, or that? Or if any should say it, how could he prove it? we conclude then that it is open and manifest blasphemy against the authority of jesus Christ, the only espouse, Lord l 1. Cor. 8. 2. Cor. 11. Ephe. 5. , master, and head of the Church, against the Prophets, and Apostles, against the word of God and all the Ancient and faithful Doctors. Brief it is to reverse and overturn the foundation of the Church, to esteem and think that it were lawful to men whatsoever they were, to put to or take from that doctrine, contained in the holy scripture m Gala. 1. 1. Cor. 1. . But here ye may see what hath caused oftentimes the faithful to assemble and come together. First to maintain the pure & sincere doctrine contained in the holy scripture, against the heretics which would corrupt it. Also to render and give an open testimony of the healthful doctrine of salvation, preached and written by the Apostles. far was it from them to assemble or congregate to add to it any thing, in condemning it as unperfect n Acts. 1●. . briefly, they did not assemble to stablish and confirm the scriptures, the which be grounded and established upon the eternal truth of God, and shall continue for ever: but for to confirm themselves by the scriptures against Satan and his adherentes. So then we believe the holy church, not as the foundation of the Scriptures o 1. Corin. 3. , but grounded upon the doctrine of the scriptures, which be pure and the only truth p Acts. 17. 1. Thes. 5. 1. john. 4. , so that for this cause the Church is called by S. Paul, and with good right the pillar and stay of the truth q 1. Tim. 3. . And consequently we esteem that assembly for a false church, which swerveth from this foundation r Galath. 1. Colos. 1. , and for a whorish Church that which heareth the voice of a stranger, not being content with the voice of her spouse s Roma. 7. john, 10. secondly, the faithful be gathered together for to appoint and set orders in the church, a● it is to be seen in the Acts of the ancient counsel. For of necessity all things must be done in the Church of God by good order t 7. Cor. 10. as S. Paul said. But this may not be, but when necessities do happen. But of this let us mark well the points which follow. 18 The first point to consider the case well, when or at what time they should set up politic laws in the Church. FIrst there ought to be put great difference between the doctrine of salvation, and those things which they establish only for to keep the civil order required in the church. For the doctrine under the which also we do comprehend the Sacraments, do teach the conscience, & dependeth not upon man, who is bound to maintain it, under pain of damnation, without changing, putting to, or dyminishing any thing, in no manner of wise, as we have declared heretofore: but the canonical ordinances concerning the manner of doing, is all exterior and outwardly, according to the circumstances of places, times and persons: by reason whereof they can neither be perpetual nor universal without exception. For such order and fashion may be holden in one place, which can nor may in no wise be used in another place. Such thing also is good in one place, or in one time, which should be unprofitable or domageable in another. And for this cause there is often times contrariety among the Canons, as it was needful to have respect to those which were expedient. For as much then as such ordinances be mutable, and made by man, it followeth that they concern not the conscience, but in cases of slander and disorder which should be a let or stop of the purpose for the which they were set up, that is to say, the edification and quietness of the Church, as for example. It was agreed upon in jerusalem by the Counsel where the Apostles were, that the only grace of God justifieth us by faith: against those which would join the Ceremonies of the law, with the Sacrifices of jesus Christ. And moreover, fornication is forbidden a Acts. 15. . Behold a doctrine which was not newly set up by the authority of the Counsel, but with good right approved by this assemble. For as much as it is the true doctrine revealed to the world from the beginning, and confirmed by all the preachings and writings of the Prophets. Finally, it is ordained that the Gentiles should abstain from eating the Sacrifices of Idols, from blood and beasts that be suffocate or strangled, I say that this is an ordinance dystiucte from the other going before, the which pertaineth not to the conscience, nor to salvation simply, but only to the exterior and outward life, for to attain an end more excellent and perfect, that is to say, that the doctrine of salvation might take place among the jews b Acts. 15. . For if it had been otherwise, the Apostles had been contrary to themselves. For in the beginning they agreed and stayed upon this, that grace only justifieth by faith, without the works of the law c Acts. 15. , and also they had been contrary to the doctrine of jesus Christ, which witnesseth and saith, that which entereth into the mouth, defileth not the man d Mark. 15. : and Saint Paul which was in this Counsel, should be contrary to himself e Roma. 14. 1. Cor. 8. Colos. 3. For shortly after he wrote, that the kingdom of God was not in meat nor drink, and that one might eat of all things, without making any difficulty for conscience sake. Such prohibitions be diue●lishe doctrines f 1. Tim. 4. : except they be used at liberty, to the edification of their neighbours. For avoiding slander g Roma. 14. 1. Cor. 7. and. 10. , let those then which will not understand this difference, declare to us wherefore they have abolished the apostolical ordinance, or whether they have greater power than the Apostles, or else whether they will give place to the truth of God, and study with us to see that which may serve to the glory of God, in steed to serve their own avarice and ambition, in abusing falsely the title and authority of the Church h Colos. 1. 19 The second point which is to be considered in the ecclesiastical ordinances. THE second point, for asmuch as such ordinances and statutes be made to increase the doctrine of the Gospel, let them be established and set up in such wise, that not only there be no abuse or kind of superstition, but also the man which of his nature is prompt & ready to turn the best things in the world into abuse, should not so easily abuse them. And this must needs be granted that for lack of taking good heed in the beginning to this point, hath been the very means to serve Satan's turn for to abolish and destroy the true service of God in his Church: so that if need were, we could she we before ●he eyes of all men, from time to time and point to point, from what original & beginning Idolatry did spring and proceeded, which at this day they call God's service, and how they have degenerated from degree to degree, by the negligence of the Bishops, and especially by the fault of those which have been to quick to bring things into the Church, without having respect to those things which after did come to pass. 20 The third consideration that ought to be had in ecclesiastical ordinances. THe third point, for as much as men be so prompt and ready to love their own inventions, and to turns the true Religion into superstition, and also the time of the shadows of the law is passed, and that God now will be served in spirit and truth, and not in outward ceremonies a john. 4. Galath▪ ●. All the Epistle to▪ the hebrews. : Therefore above all things special regard must be had that nothing be brought into the Church, but that which is profitable and also very meet and necessary. Wherefore concerning this point we do content ourselves with that state which we know was ordained and used in the Church in the time of the Apostles, and accept that for the most pure and most holy state: although of a long time many traditions have been attributed to the Apostles, which they never thought▪ as Saint Augustine well knew and confessed. But certainly the purest simplicity is the best, and the more jesus Christ is plainly and simply declared, the more it is agreeable to his word. So on the contrary, these other religions which feed the world with outward shows and trifles (and in deed if the Church of God had need of so many Ceremonies, wherefore have they then abolished those of Moses law, considering that they were instituted and commanded by the mouth of God) do they think it lawful to make new ceremonies and sacraments according to their own desire, for to shadow and hide jesus Christ from us again? Such ceremonies than ought to be abolished as not only unprofitable, but also condemned, being directly against the institution of jesus Christ, and himself witnesseth b IOhn. 4. Math. 15. Acts. 10. . And S. Paul likewise after him c Roma. 14. Colos. 1. , and to be short it is at this day most evidently perceived & seen in the poor blind and miserable state wherein the most part of christendom is now led. Wherefore Saint Augustine complained of his time d Epist. ●●8. ad ●auua. . Which would have spoke otherwise if he had seen those things which were brought in afterwards, yea and without any authority of the Church, and such as seemed good to themselves. But what shall then be said of those which be directly forged and invented against God? And nevertheless, all passeth under the name of the Church, as though the Church abolished or put away the word of God, or all those which call themselves the Church were truly so in deed. If they will not believe us in this point without further declaration let them give us the bearing and we will declare it to them truly, or else let us die for it. 21 What is to be answered to those which allege counsels against us. Behold briefly the very end and mark whereunto the Councils ought to have regard. But to conclude this matter, we do not reject the Counsels, but take occasion by this means to declare how great enemies they be to the Counsel, which brag and vaunt themselves most of the counsels. We do not intend to establish the authority of Counsels in such wise, that our faith be grounded thereupon. For S. Paul declareth that he would not enterprise this pre-eminence, which appertaineth to the only Lord and master of the church jesus Christ a 1. Cor. 7. , but first we must consider what Counsels they allege: How they have been convocated and assembled: In what time, in what place, and who were the judges: To what end and purpose. But principally the doctrine must be considered whether it be conformable to the word of God, and as it was heretofore in the Apostles time by the doctrine of Saint Paul, as S. Luke doth witness b Acts. 17. , and as Saint Paul himself ordained c 1. Thes. 5. . In fine we hold and agree with the testimony of the Church, so that it accordeth with the word of God, & that it be the true church and none otherwise. And as I have often said, so far is it from us to reject the ancient counsels, that on the contrary if we had none other defence for ourselves we hope to declare before GOD & the world, that there is no more greater and open enemies to the Counsels, than those which make the poor i●n●rants to believe, that they be the pillars of Christendom, and for this cause do ma 〈…〉 and keep the world in ignoranc● and blindness 〈…〉. 22. Of particular Counsels as of nations o● provinces. THat which we have said hitherto of general or universal counsels, ought also to be understand of particulars, as of one or many churches when necessity requireth, to maintain the doctrine of salvation with one common consent and testimony against the heretics, and to provide for the preservation and state of the ecclesiastical ordinances and discipline, as we may see of those which were ordained in the primative Church, concerning the provincial synods and counsels. 23 How many sorts of special governors there be in the church. Having finished the point of the authority of the body of the Church, it resteth to see what is the duty & authority of the principal members thereof, the which I think may be very well divided into .4. kinds: the one hath charge to teach, the other to distribute the ecclesiastical goods, the other to govern the spiritual affairs, which is the ecclesiastical ordinances and discipline, the other to have respect as well to the public affairs of this life, as generally to maintain the tranquillity of the whole Church, with the power of the sword. But those which have separated themselves (being called the Church or the clergy) from those which be called lay people, as though they were not members of the Church (yea from the most noble) have greatly erred, considering that Kings in the scripture are called the anointed of the Lord, a This is common in all the books of the kings & Psalms. (as are all the faithful b Psal. 105. ) and S. Peter did understand by this word clergy c 1. Peter. 5. 1. john. 2. (which is as much to say a portion or heritage) all the whole Church of God. 24 The office of Apostles, Evangelists▪ and Prophets in the primative Church. Concerning ●oose which had the office of public teaching in the Church, we find in the scripture but five degrees. Which are Apostles, Evangelists, Prophets, Pastors, and Doctors a 1. Cor. 12. Ephe. 4. , which are all sometimes generally called Bishops, that is to say, watchmen, or overseers b Acts. 20. Philip. 1. , sometime Deacons, that is to say ministers c 1. Cor. 3. Colos. 1. , sometime Presbyter, that is to say Senator or Elder d Acts. 20. 1. Peter. 5. . Now concerning the three first of these degrees, we are certainly persuaded that they served only at the beginning, when the Lord established the kingdom of the new alliance or covenant throughout the world. For the Apostles were ordained immediately from jesus Christ, with equal charge among them e Math. 18. Luke. 22. Acts. 20. Cyprian in the book de simple. prelatorun. Augustine homi●y. 50. S. john. Gasath. 1. , but yet as principal conductors of the whole building, not being restrained to any certain Church or place, as they have dreamt of Saint Peter, who by this means they have made bishop in steed of Apostle. But being sent to preach thorough out the world f Acts. 1. , according as the spirit of the Lord conducted & lead them as g Acts. 16. the history of the Acts of the Apostles declared. And not as these fall legends, full not only of follies and lies, but also of blasphemies, wherewith Satan hath stuffed and filled the church, the evangelists were as coadjutors of the Apostles, whom they followed, as we see of Sylas, of Timothe, and of S. Luke, and others which ordinarelye accompanied Saint Paul, and were sent forth and appointed by him, as the necessity of the churches did require. The Prophets were restrained more to certain places who had singular gifts for to expound the secreetes of the scriptures, and sometimes they had the gift to understand and reveal things to come, for to approve and confirm by those miracles, the doctrine of the Apostles in these first beginnings of the Church. Then remaineth now to declare of the pastors and doctors, whose office is necessary and perpetual in the Church of God in such measure as it pleaseth God. We shall speak of those here particularly. 15 Of the office of pastors and doctors. THe charge and office of those in general, and namely of pastors, is to be diligent, & take he de to their doctrine a Acts. 6. 1. Timo. 4 (under the which also we comprehend the sacraments) & to prayer under the which also we understand the blessing of marriages of the faithful, according to the ancient custom of the Church: although often times the deacons have supplied that office, of the administration of the sacraments b 1. Cor. 1. , and also that which concerneth marriages: all the which things jesus Christ did understand by binding and lousing, shutting and opening, and by the keys of the kingdom of heaven c Math. 17. , which is a matter very evil understood, & as yet much worse practised. For asmuch then as Heaven is proposed and set open to us as a perpetual dwelling place, and there is none other way to go, nor other gate to enter in, than jesus Christ d john. 14. and. 10. : And for so much as the only means to have jesus Christ is faith e Collos▪ ●. , the which is created and preserved in us by the holy Ghost, thorough the preaching of the Gospel f Roma. 10. 1. Peter. 1. , and the Sacraments, as it hath been said heretofore g Acts. 8. Roma. 4. : Behold then wherefore it is said that the pastors or doctors, to whom this word and administration of sacraments is committed, have the key of the kingdom of heaven h Math. 17. . Because that by their preachings, the world may be brought to eternal life, having in their mouths the word of reconciliation and truth. Moreover, because that our sins hold us bound. And the preaching of the Gospel annexed with the Sacraments, ● 2. Cor. 5. declareth to us the deliverance from sin, from death, and from the devil k Acts. 26. . For this cause it is said, that the Ministers have power to lose and to bind, with the authority of God. But here must be noted the points that followeth. 26 The difference between Pastors and Doctors. THe first difference between Pastors and doctors, consisteth in this, that the doctors ought to expound the scriptures simply a ●. Cor. 2. & truly▪ for to have the true understanding and sense, and also to examine the Cathacuminie, that is to say, those which be yet learning the principles of Christian religion. As Origen did in the Church of Alexandria. But the pastors office extendeth yet further, which is to minister true doctrine by preaching for the necessity of the Church, to teach, to reprove, to comfort, and exhort b Acts. 6. Roma. 12. 1. Corin. 14. 1. Timo. 4 2. Timo. 4 Titus 1. , according as is requisite, publicly and particularly, making common prayers and also watching day and night over their flock which they be charged with, to feed publykely● and particularly c Acts. 20. with the word of life. 27 The pastors and doctors be but instruments by the which God conducteth the ministery of his word. THe second is, that neither of them directly, do either bind or lose, nor open nor shut the kingdom of heaven, for it appertaineth to god only which hath made our hearts, to change them a Psal. 501. , and to draw them b john. 6. , it is he only that giveth remission of sins c Mark. 2. ▪ to save and damn body and soul d Luke. 12. . But for as much as he is served with men to declare his word, and minister his Sacraments e 1. Cor. 4. 2. Cor. 5. who be as troonckes or conduits thorough whom he destilleth and poureth his grace, into the hearts of his elect: so it appeareth that this is the cause that so excellent tyttles and testimonies have been attributed to the faithful ministers of the Gospel f john. 20. Acts. 26. Math. 5. . Christ himself saith: He that despiseth you despiseth me g Luke. 10. having respect to him that worketh in them and by them. h 1. Cor. 15. Galath. 2. 2. Cor. 3. . As for the ministers being considered a part by themselves, it must come to this which Saint Paul said i 1. Cor. 3. : he that planteth & he that watereth, is nothing, but God which giveth the increase, there must also be a respect that the Ministers of God ve not despised: and on the contrary not to extol them into God's place nor set them in his steed, as men do often times. Yea even those which be nothing less than the Ministers of God, how shall we do then? Let us follow S. Paul, who in speaking of Pastors and doctors said: let every one so esteem of us as the ministers of jesus Christ, and distributers of the secrets of God k 1. Cor. 4. . 28 The marks and tokens of false doctors and pastors. THe third point lieth in this which S. Paul joineth in the same text, the which is required also on the Minister's part, that every of them be found faithful a 1. Cor. 4. . Now we account not them for faithful, and so by consequent worthy of the honour due to the ministers b Roma. 6. Galath. 5. 1. john. 1. 1. Tim. 5. , nor yet to be accepted as ministers c Philip. 3. 1. Timo. 6. , which have not received the office and charge of the Lord, that is to say those which have been thrust in without consent, as is appointed by the Church. And namely when the Lord giveth this grace in the world, that there is a Church erected, (except God doth stur up some one or two extraordinaryly, as he hath always done when it seemeth good to him). For how shall they preach saith Saint Paul, if they be not sent d Roma. 10. jerem. 2. 3. ? And to say truth what earthly Prince is there that would allow those things within his Realm, which be done without his commandment? Wherefore we do exhort all faithful to take diligent heed and beware of those which contemn the ordinary means of a lawful and godly election, which importeth a true and free examination of manners, learning, and doctrine without ambition or wicked means, whensoever it shall please God to erect his order in any place of the world. For when this order by gods just judgement cannot be kept, it willbe folly to hope for any reformation confirmed by them who be the very enemies of the Church. Also all extraordinary vocations ought to be suspected, and in no wise to be admitted, when God hath opened the way to ordinary means, except there appear evident and manifest causes. Also these be false pastors which be not able or meet to execute the office and charge e 1. Tim. 3. Titus. 1. . Item all such as be defamed, and slanderous persons. Item those which execute not their office and duty, for he is no Pastor that feedeth not his flock. Item those which exceed their commission, that is to say, which expound not faithfully the word of God, either changing, putting to, or diminishing f Galath. 1. 1. Cor. 4. , but declare their own fantasies or other men's traditions in steed of the word of God: all such persons I say be holden and declared namely by the ancient canons for false pastors and ministers of Satan, and not of God. Wherefore all that ever they can say or do contrary to this order, is in vain and fryvelous before God, although they had fifty crowns upon their heads, and as many Bulls: g Psal. 110. john. 9 Acts. 4. 1. ●or. 4. ●a●●. 6. for the power to bind & lose, to open and shut, is appointed & lymitted to the mystery of the word h Math. 28. of God, and pertaineth not to those which hold the place of Lordly Pastors, but to those which be true godly Pastors. And if Magistrates in steed to chastise such, do maintain them, it followeth that God doth not allow them nor their deeds, but reproveth them. 29 Of degrees which ought to be among Ministers of the word, according as they be dissevered by companies. IN all companies it is certain that there must be an order▪ as we see there was among the Apostles in jerusalem, where S. Peter a Acts. 1. and other place. had the voice freely & willingly. But this establisheth not a pre-eminence of a state or dignity, for it was but for a certain order and time as was expedient, and it was in such wise that Saint Peter must render account to the Church of his voyage, after he was burdened to have misused himself b Acts. 11. , and also suffered himself to be reproved by S. Paul at Antioch c Galath. 2. ▪ For to conclude we confess that ther must be a distinction among pastors & doctors the more orderly to assemble together when need shall require & to keep a decent order, that one proceed & be chief among them who was called in the beginning by the Greeks proestio, that is to say precedent as justine witnesseth d justine in the apologetique. . Now we call him in France Doien, & in some places superintendant. And although we be not ignorant how often the ancient church hath established degrees among the bishops, in thinking to do well, nevertheless, considering the horrible tyranny & confusion which by this means is sprung up in the church of God, we content ourselves with the custom of the Apostles which was to choose those which should conduct their affairs, that were most godly and meet, according as it was requisite▪ whose power extended no further nor longer time, than the consent of assemble did import, much less than had he power to do any thing on his own head or authority, or to allege that he could not err: as it plainly appeareth in the election of S. Mathias e Acts. 1. , in the election of the Deacons f Acts. 6. , in that S. Peter and Saint john be sent to Samaria by the other Apostles g Acts. 8. , and in that which was said and done in the counsel of jerusalem h Acts. 15. ▪ and in Antioch i Acts. 11. and▪ 14. , and by Saint Paul in many places k The Epistles to Timothe and Titus. . 54 The second degree of ecclesiastical offices which is the office of deacons, & the distribution of the goods of the church. THe second place of ecclesiastical offices lieth in the ministration & the distribution of ecclesiastical goods, whereof the Apostles discharged themselves with their good wills, for that they could not bear so great a burden. Farneze▪ unlike we● they to those which at this day call themselves men of the Church a. First in the church of jerusalem were elected 7. persons full of the holy ghost, & of wisdom▪ & of life approved by sufficient testimony, which were called Deacons, that i● to say Ministers, although this name oftentimes extendeth further b Roma. 17. and many other places. , this order ensued, & continued as all the ancient ecclesiastical Histories declareth. Also it appeareth by the ancient canons that the ecclesiastical goods were divided into four parts c The. iiij. counsel or synod holden at rome anno. 330. Item in the 3. Epistle do simplicitate Epis. Rom. an. 447. , whereof one was distributed to clerks, that is to say to those which were nourished and maintained with the consent of their parents for to serve afterwards in the Church according as they should be found apt and meet, and also those which served presently, yea which served in effect and not only in name, for the workman is worthy of his hire d 1. Corin. 9 duty. 21. Math. 10. , and on the contrary, he that traveleth not, is not worthy to eat e 1. Thes. 3. , wherein nevertheless this mean was kept, that they respected to that which was necessary. So far, that those which might be maintained and kept of the goods of their Parents, and yet nevertheless, took the goods of the Church, were reproved f 1. Timo. 5. , yea as sacrilegers g C. clericos 1. q 2 . The second part of the four, was distributed to the poor, the third employed to maintain the buildings, and such other ecclesiastical necessities▪ Yet nevertheless, all the ornaments of the Temples (in the which as yet they kept a measure and mean order) was employed for the poor in time of necessities, h The Epistle to Nepotian. although S. Jerome complained of his time, and saint Ambrose i A book of offices. 28. chapter. also, that they were to much given even then to such excess and pomps, rather like paynim then Christians. The fourth part was assigned to the Bishop k Canon apostolic. 30. , net for to dispose at his appetite or pleasure (the which could not be done without great sacrilege and evident contrariety of all that which is ordained and limited by the counsel of Carthage the fourth l Canon. 15. 17. 20. 31. ) but for his necessary charges, & to comfort the prisoners m Canon apostolic. &. c sacrotum 12. q. a , and to receive and relieve the poor strangers n 1. Tim. 3. Titus. 1. , as reciteth Gelasius o C. Pres●●um. 16. q. 3 , & S. jerom p Epistle to Nepotian. declareth it plainly. The offices to receive and to distribute & other such like were given to the Deacons, which nevertheless rendered Read the Epistle of Pope Clement▪ which they say was written to saint james, but it is a false title. a count to the pastors, and especially to the Bishop, as it appeareth by the canons, which they call apostoliques q Canon. 15. and. 41. , in such sort that it was not permitted neither to Deacons, nor to Bishops, to distribute or employ any thing without consent the one of the other, as it appeareth by the counsel of Antioch r Canon. 24. and. 25. . Afterwards because of the difficulty of the great charge they joined to them subdeacons as coadjutors of the Deacons, there where it was expedient. And also archdeacon's to govern allthings in good order, one or many according as need required, of the which Saint Jerome s Epist. 10. Nepotian , and Saint Gregory t Epistle. 10. of the first book. maketh mention. Also there was appointed to the subdeacons certain Widows which were entertained to keep and govern the sick, & for other necessities of the poor, wherein the ministery of Women is more handsome and meet then of men. The same is spoken of in Saint Luke, v Acts. 6. and in saint Paul x 1. Tim. 5. , where it was ordained that no widow should be appointed under. lx. years and also to have good testimony of her chaste life and conversation. 31 Of the four orders which they call minores ordines. Beside this among the old writers, there is mention of three degrees, which afterward were called Minores ordines, although some count of four, and other count more. There was also Porters, or Vsshers, which were called Ostiarii, who kept at the gates of the Church to open and to shut, especially because of the Cathacumines, the excommunicated, and the penitents which were not permitted to be present at the ministration of the Sacraments a Canon. 9 the fourth counsel of Carthage. . There were those also which followed the Pastor ordynarylye, as well to do him reverence and honour, as to be witnesses of those things which he did or said, and also to acquaint and make themselves known to the church, and also to learn to know and exercise their offices, and those they called Acolites, that is to say, following, and also they did use to set them to other small affairs needful in the assembly b Canon. 6. the aforesaid. . Moreover there were those which they called Lectors who did read openly the texts of the scripture which the pastor or doctor afterward expounded in the Church c Canon. 7. the same counsel. , they joined to them Exorcists, that is to say, conjurers, the which office as I think is now ceased, or at the least ought to cease in the Church with the gift of miracles, which was not but for a time, for to confirm and stablish the verity of the word of God, newly declared and revealed to the world, they served for all those small affairs, which concern the ecclesiastical service. To try and prove by little and little those whom they might afterwards appoint to offices of greater importance. And whensoever good orders shall be set up and appointed in the Church, for such or so good purposes, we will not gainsay or refuse them: provided that they have respect to that which is necessary to edification. 32 The third degree of ecclesiastical offices which is the jurisdiction and office of the elders. THe third estate of ecclesiastical offices lieth in the spiritual jurisdiction, the which was committed to those, who were called in the writings of the Apostles & ancient Doctors both counsels, and canons, partycullarly presbyter, that is to say, Senior or Elder, which also sometimes be called governors by saint Paul a 1. Cor. 12. Roma. 12. , and were chosen not only by the clergy, but by all the body of the Church, as it appeareth evidently by the complaint which saint Ambrose b S. Ambro●e in the first Epist. 5. c. to Timothe. 5. Epistle. 2 book. epistle, item 10. 14. 15. & other following the. 3. book. made, that even in his time certain persons took upon themselves this office. And by that which S. Cyprian c hath written, wherein it is easy to gather, that the bishop proseded and was chief in this company, not for to rule and reign over them, but to do nothing without the advise of the Church. Now this jurisdiction lieth not in worldly & temporal things, but altogether in those things which concerneth the conscience. So that it is fully distinde from the office of a civil magistrate, according as the lord Christ not only said to his Apostles, but practised d Luke. 12. john. 18. Acts. 6. , and S. Paul after him e 1. Cor. 10. . True it is that in the time when there were no magistrates, which made profession or vowed openly to be Christians, s. Paul would that for to eschew slanders and offences, the faithful should decide and end all controversies among themselves when need required, but this was but for a certain tyme. And surely as f▪ 1. Cor. 6. I think such persons were but as arbitrers, chosen by the parties, or at the least was an office distinct from those which we spoke of. Also it is certain that even under Christian Emperors the good bishops have been marvelously letted and troubled, about the ending of controversies, but it was more for to appoint and agree the parties by amiable and friendly abytrement, then to meddle the spiritual jurisdiction with the temporal. And Saint Augustine showeth plainly in many places, how it grieved him for that he was constrained to employ, and bestow so much time for the importunity of the people. All bishops have not so done, but rather have desired nothing more, then to serve their ambition under the shadow of holiness, whereof it came to pass that the Emperors have granted to them more in this case than was needful or appertained to them, or the profit of the Church required. 33 To what purpose or end serveth the ecclesiastical jurisdiction and which be the parts thereof. THe cause and purpose of the ecclesiastical, jurisdiction tendeth to one end, that is to say, that all the body of the Church in general, and every member of the same in particular, be p●esor●ed and entertained in doctrine and well doing according to the will and word of God. Now the continuance hereof consisteth in good laws, and in the good observation of the same. And that the laws either be made, touching the doctrine of salvation generally, that is to weet, concerning their duty which they own to God and their neighbours, or concerning the regiment or manner of doing, which every one ought to keep in his charge or office. It followeth then that this iurisoiction ought to be divided into two principal parts. The first is concerning the authority to ordain & appoint those things which concern as well doctrine and manners, as the regiment which every one ought to keep in his degree. The second in the punishing of those which offend, in the observation of any of these two things, But concerning the first part, which lieth in the power to decree or ordain, we have already declared here above, that God hath received to himself, fully and entirely to preseribe laws pertaining to the conscience, for us to walk in them uprightly before God and man. Wherefore there resteth no more but the other part, which concerneth the discipline and regiment which is required, that all things be done by good order, as we have treated amply in speaking of the authority of the body of the Church. 34 What is the office of the Elders in the Church. IT is the office of the Elders principally to watch, that the Church which is committed to them, begoverned by good order, according to the rule of the Gospel, and that the ecclesiastical laws and ordinances, either universal or particular, be maintained and executed diligently, according to their charge. And if there shall happen any new inconvenience, their duty is to provide therefore by new ordinances & injunctions conformable to the Christian religion & charity: Without burdening of men's conscience, neither to charge the Church with a multitude of laws, nor bringing in superstition according to that which hath been said herebefore, where it speaketh of counsels, either to be done by themselves, or to take the advise and counsel of other churches, and the said laws and ordinances to be incontinent allowed & authorized by the magistrate, if so be that he be a Christian. And for this cause in all the primitive Church they have been accustomed to hold provincial synods twice a year. It is their office likewise when any peril or danger doth happen among them, to appoint prayers & fasting extaordinarily, & to practise & use them in their churches, when any such chances do happen with the consent of the Christian magistrate if there be any: so that the godly orders of the church may be maintained with discipline. And above all things let the word of god be diligently & sincerely preached, with the sacraments truly ministered, the ecclesiastical goods well governed, & allthings well ordered. Their duty is also to elect men meet for the same: I say elect, for it cannot be found that ever there was any other lawful, ecclesiastical vocation in the Christian Church, since it was brought into any good order of government, but by the way of election, except God called any extraordinarily, without ordinary means. Now concerning the election that it may be lawful, behold the points which we consider therein. First who ought to be electors, what persons ought to be elected, and how they ought to elect, and how to confirm the election. 35 How the ecclesiastical elections ought to be. FOr the first point, we neither find it a custom nor yet reasonable in the Church of God, that be which should serve a Church, already erected, can be elected without the good will of the same a Acts. 14. . Yet nevertheless according to the places and the conditions of the people, it is requisite that the ecclesiastical governors have first a respect to those and appoint most meetest, & then to advertise the people who oftentimes the greatest part be ignorant who are meetest for them b Acts. 1. . And in the primitive Church it happened sometime that good bishops have named those which they desired to have for their successors, but it was without respect of their own private or particular affections. And this nomination was none otherwise than a declaration of their opinion, which incontinent after was considered and examined by the whole Church c Read the acts of the counsel holden at rome in the time of Pope Hilary. , as we see by the example of S. Augustin d Epist. 110. , and of Anastasius e Theodorete in the ecclesiastical history. 4. lib. c. 20. . Moreover the ecclesiastical rulers ought to take order, to prevent all things which may be a let or hindrance that the election be not freely done as it appertaineth. And first to be authorized by the Christian magistrate, when God shall appoint him after by good deliberation and admonitions. But without the approbation and consent of the body of the Church where they be, the election cannot be lawful f Leo epistle 60. and. 52. Nulla ratio. . Also good he●de must be taken, that this approbation and election of a multitude, be done without confusion. As it was ordained and decreed in the counsel of Laodicia g Canon. 13. of the counsel of Laodicia. . The same order we see was kept in the election of saint Mathias h Acts. 1. , & of the deacons, i Acts. 6. by the Apostles. Such order also was dillygentlye kept and observed in the Church by a long space, as it appeareth by all the ancient writers, especially, when there was occasion to receive any into the clergy, as it appeareth by y● S. Cyprian k Read Cyprian. 4. Epistle, first book, and. ● Epistle. ●. book. wrote And concerning priests that is to say Elders, there is a plain Canon for them which hath the title of Anaclete, which they count for the fourth Bishop of Rome. Item Leo first of that name in his Epistles, hath expressed the same in a dozen places, at the least l Epistle. 87. and others often. . S. Gregory in his Epistles writeth the like m 1. Book. 5. Epistle, and 2. book. 9 Epistle. . And also let them consider the manner of electing the Pope himself, which Nicolas the second n Dist. 28. c In nomine. ordained about a five. C. years passed, & they shall find that the consent of the people was among them although the Emperor did ratify and allow altogether afterward. 36 Of the qualities and conditions of those which they ought to elect. AS concerning the conditions required in those which should be elected and chosen, it is manifestly declared at large by the spirit and word of God a Acts. 1. 1. Timo. 3. Titus. 1. 1. Peter. 5. . Wherefore we may conclude that he which will dispense with any for money or rewards cannot be led but with the spirit of Satan. 37 The order and manner to give the voices. COncerning the manner to elect, we find that fasting & prayers were the beginning of the elections, the which don a Acts. 13. and. 14. shortly after in the most best and wisest manner, they gave their voices in the great fear of God, after they had examined the lives and sufficiency of those which were named, according as God ordained by Saint Paul b 1. Timo. 3. Titus. 1. . 38 Of confirmation and consecration of the persons elected. COncerning the confirmation & consecration of the person elected it was done by laying hands upon the head of him which was elected, & commending him to the Lord by the prayers of all the Church which were there assembled: which ceremony hath been used from the law of Moses & after retained and used by jesus Christ & by the apostles a Acts. 6. 1. Timo. ●. and. 5. . Nevertheless in the election of bishops, this was added by the ancient Canons that the next Bishops should be there at the least, to the number of three with the metropolitan. 39 Of marriage, of fasting, and of the difference of days, and meats. BEcause that matrymonyall causes be partly ecclesiastical a Math. 19 1. Cor. 7. , and also fasting pertaineth to them exterior discipline of the Church, I have gathered in a few words that which we believe and use according to the scripture. We do not put any part of our salvation in those things, that is to say, either in marriage, or virginity, either in flesh or fish, either to eat or not to eat b 1. Cor. 7. Roma. 14. : but we do stay and establish ourselves in jesus Christ only as hath been said afore. And as for good works wherein the Christians ought to exercise themselves, they do far excel these aforesaid according as is commanded or forbidden in the two tables of the. ●. commandments c 1. Timo. 4. ▪ Yet notwithstanding we do commend and praise such things, as far forth as the spirit of God doth commend them to us. That is to weet as followeth. first we know that the seat of chastity resteth in the heart. And therefore let not those brag or boast of virginity, which do abstain from the outward act, but those in whom the natural concupiscence is so mortified, that they have no need of the remedy of marriage d 1. Cori. 7 . Secondarily, we know by the word of God, & by most evident experience, that continency is a special gift, which God giveth to those which seemeth good to him. And for as long time as it pleaseth him e 1. Cori. 7 Math. 12 . Thirdly to abstain from marriage, is not a thing that of itself doth make us acceptable to God, nor yet marriage. But he that is unmarried hath more leisure to execute the public or particular office that God hath given him, and in this respect we praise continency as a thing which serveth us to use our vocation better and none otherwise f 1. Cori. 7. and unto the end of the chapter. ▪ Concerning marriage, first we say that it is ordained of God g Genes. 2 Math. 19 Ephes. ● , & honourable in all estates as the holy scripture h Hebre. 1● teacheth, so that who so ever hath not the gift of continency, that is to say, who that feeleth in himself such a natural desire, that he may be drawn to evil thoughts, is oblyged and bound to marry i 1. Cori. 7 . secondly, we admonish the married persons, both men and women to take heed, for there is a kind of whoredom in marriage, that is when they over flow or exceed in abusing the gift of God, which of itself is pure & holy. And also each of them are bound to live & keep themselves in all chastity and conjugal honesty k 1. Thes. 4. 1. Peter. 5 . thirdly, we keep the distinction of marriages & degrees of kindreds according to the ordinance & word of God And contrary to that we think there is no wisdom of man ought to prevail l levit. 18. 1. Cor. 5. Nevertheless, for Cousins garmaines which is a degree not forbidden of God, we exhort & admonish all men to take heed and beware, not what may be done, but what is expedient to edify, according to the doctrine of S. Paul m 1. Cori. 6 . Fourthly for the reasons abovesaid, we call with s. Paul n ●. Timo. 4. in the for bidding of marriage and by consequent the vow of perpetual virginity, a devilish doctrine & diabolical. Forasmuch as it is invented flat against the word of god o 1. Cori. 7. 9 1. Timo. 3 Hebre. 13. 41 ber. 2. Historia tripertit. ● 14. canon. 5. of the Canons apostolic, Canon. 10. of the counsel of Ancite. Looke dist. 26. where is recited the words of Innocent. the first, and Augustine in disti. 27. canon. 13. of the counsel of Constantinople which was called the 6. universal counsel. And also the fruits thereof declareth very evidently with what spirit it was brought into the world, & how all the earth is by that means defiled & almost changed into a Sodom & Gomor. By the same reason also we condemn & punish all whoredom without exception, & we think that it is in no wise tolerable in christendom to tolerate & suffer brodels or open whorehouses. Yet nevertheless we see y● the great fair or market of ba●dry is kept most nearest to the se which they call (falsely) the catholic & apostolic church, and by those which would be seen to be the protectors of virginity. As concerning fasting first we commend it in all sobriety, not for certain days, but for all the life of a christian. Secondly, we call not fasting to fill us at once for two days, nor for to eat fish in stead of flesh or such like mysteries. But to restrain our diet & fare, more than it hath been accustomed, and to use a more straight temperance in feeding then was ordinary used before. thirdly we allow not fasting simply as a work that maketh us acceptable or pleasing to God of itself, but because it serveth us to three good ends, the first to press down our flesh, abating the strength thereof p 1. Timo. 4 , touching many violent and evil affections q Luke. 2 1. Cori. : the second, the earnestlier to make and dispose our prayers and spiritual thanks giving to God r Acts. 13. 1. Cor. 7. . The third, to be an exterior testimony of our in ward humility before God, and before men as is expedient s judges. 20. 1. Samu. 1 jonas. 3 . Fourthly, we make no laws for certain fasting days & times, knowing that this were even to bring in again the jewish law t Look the history ecclesiastical 5. book. ● , but for particular fasting, it sufficeth us to exhort all persons to fast in sobriety, and do their duties: and as for such causes as concern the whole church, we remit it to the discretion of the Governors of the Church, for to ordain and appoint fastings according as the case and time requireth v joel. 3. and. 3. ●. . Concerning the dystinction or difference of days, we say that it is a beastly superstition, to esteem one day more holy than another, or to think that abstaining from work were a thing of itself that pleaseth God x Colos. 2. . Notwithstanding among the seven days we observe and keep one, according to the commandment of God y Exod. 20. , for to bestow it to hear the word of God in the Congregation, and principally to dedicate and give ourselves to learn and understand our duties towards God, and towards our neighbours. Thus we spend the sunday. And concerning other Festival days, we have put away as many as is possible for us: knowing the abuse that hath come thereby, and the little need that Christendom hath of them. Yet nevertheless, because there be certain days dedicated to the mysteries of our redemption, we use the Christian liberty, and have respect to that which either may hurt, or serve to the edification of the Church, according to the circumstance of time, place, and persons. As concerning the distinction or difference of meats, we desire all temperance to be had, as hath been said, & then eat and drink with giving thanks for those things which God giveth, without scruplos●ty of conscience z 1. Cori. 10. , knowing that the kingdom of God lieth neither in meat nor drink a Roma. 16. 1. Cor. 8. Colos. 3. , and all things be pure to him that useth them purely b Roma. 14. Titus. 1 Mark. 7. , and without offence c Roma. 1. 1. Corin. 8. , as S. Paul bath plainly said in many places. And with him we call the forbidding to eat certain meats in certain times, a devilish doctrine▪ d 1. Tim. 4. and vain superstition e Colos. 2. . 40 Of the second part of the ecclasiasticall jurisdiction, concerning correction. THe second part of the office of the ecclesiastical Senators, is to reprove those which breed trouble in the church, wherein it is to be noted: first, the manner to punish which the Church useth, is contrary to the civil punishments. For the Church useth no prisonmentes, nor amerciaments with money, nor corporal pains, but only with the pure word of God, as it shallbe said hereafter a Luke. 22 john. 18. 2. Cor. 10. . And if the apostles did at any time proceed with corporal pains b Acts. 5 , it was by an extraordinary power because that at the time, there was no Christian magistrate. Secondly, all the ecclesiastical causes may be divided into three kinds, the one concerning the doctrine: The other concerning the manners of Christians, the third touching the order which all men ought to keep in their estate, according to the ecclesiastical law. Concerning the doctrine, they may fail and err by Ignorance, or by malice, or by them both. Also malice bringeth forth his fruits according to his quantity, and according to that article of faith which it envieth against. In all such cases, first there must be used the most easiest means. As in teaching the ignorant, and reproving the fault of those which offend by malice or purpose, according to the quallytie and greatness of their offence, and so to bear with them, if it be possible to win them by admonitions, both particularly and publicly, & also to call them before the ecclesiastical senators, if it be needful. Not to confound them but to bring them again into the right way, if it be possible c Roma, 14. and. 15. Ephes. 4. 1. Timo. 2. . If all this will not serve, than they must proceed to the lastremedy which is against the stubborn and incorrigible, of the which we shall speak hereafter. Concerning behaviour & manners there ought to be a difference between the offences committed against a particular person, and public offences, & between the offences which be publicly committed. And also he which enforceth himself to do evil, who deserveth to be otherwise dealt with all than he which is fallen by human infirmity. Concerning particular faults, or where the offence is not manifest, our Saviour Christ hath set an order which ought to be kept in all degrees d Math. 18. . Concerning public offences, S. Paul willeth that they should be reproved publicly e 1. Timo. 5. for to redress the slander, and also practised it himself in reproving S. Peter f Galath. 2. . If the most easiest means can profit, it sufficeth: if not they must proceed from degree to degree, until they come to the last remedy g Math. 18. 1. Cori. 5. 1. Tim. 6. 1. Timo. 4. Titus. 3. 2. john. 2. 1. The●. 3. with such discretion that principally the honour of God may be kept, & that all may be done to the edification of the body of the Church h Colos. 5. 1. Cor. 2. . As for offences which concern the ecclesiastical order, there be ancient canons ordained, from degree to degree, yet nevertheless the rigour ought to be moderated, and out of them to choose those which be most connenient for to edify. 41 what excommunication is, & what the right use thereof is. THe ecclesiastical corrections hath to degrees, the first is admonition. Sometime easy and sometime sharp, according as the offence of the case requireth. The second and last degree is that we call excommunication, wherein must be noted the point following. First what is excommunication? We call excommunication a 1. Cor. 9 a sentence whereby the ecclesiastical Seniors after lawful knowledge of the cause, doth declare in the name and authority of God and his holy word, that such or such, one or many be justly excluded and separated from the company or communion of the Saints that is to say the Church of God, & by consequent delivered to sathan, for asmuch as without the Church there is no salvation: yet not to continue for ever, but so long as they continue unreformed, and until that they have satisfied for the slander or offence given. Secondly, it must be understand that such a power is not grounded upon man, for man hath no manner of power over the soul, but by the authority of God, who useth them in the Church as organs and instruments by whom he speaketh, & therefore it is not to be doubted, but such sentences be ratified and confirmed in heaven. For as much as jesus Christ hath so said and promised to all his church in the person of his xii. Apostles, under the name of keys of the kingdom of heaven b Math. 18. and to bind and unbind, as also S. Paul practised the like with the Church of Corinthe and others c 1. Cori. 5. 1. Timo. 1 . Yet nevertheless, the Church ought after lawful satisfaction, to receive him again which hath been cast out, that is to say, if afterward be shall satisfy to the Church, & make amends for the public offence, according to the ordinance of the Church & sufficient proofs had of true amendment, as far forth as man may judge. And there is no doubt but such absolutary sentence is ratified and confirmed in heaven d 2. Cor. 2. Cyprian, 1. book. 2. Epistle, and 1. book. 14. Epistle &. 16 . Thirdly it is to be noted diligently that such authority never pertaineth to one man alone (except God worketh at any time extaordinarily) but to the whole ecclesiastical senate e Math. 18. 1. Cori. 5. . Fourthly, this is not given to all those which call themselves of the Church, but to the true ecclesiastical senate lawfully and cannonicallye elected, as we have said for to govern the affairs of the Church. The fift point is, that the very true ecclesiastical senate, cannot, nor may not use it at their wills, as we see all men be subject to many infirmities. But this power is lymitted & appointed by the word of God. And for this cause jesus Christ and his Apostles despised the excommunications of the scribes & Pharisees f john. 16. and. 10 . And according to the same, Irene a most ancient Bishop of Lions, reproved very sharply the temerious excommunication which Victor Bishop of Rome made, about the year of God, a hundred ninety and eight, which declareth very well what was the primative or first be gynninge of the bishops of Rome, where as then they walked in upright conscience. And there were other bishops the understood their office: and one of the causes that the provincial and national counsels were ordained and holden for, was to hear and decide the causes of those which complained of their pastors g Canon. 5. c first counsel of Nice. . Also it appeareth sufficiently throughout the whole ecclesiastical history, how the bishops in these cases ought to help one another to edify without ambition. Beside this the Metropolitans ought to be content themselves with their limits, and aught to do nothing without the devise of their brethren in their jurisdiction h Canon. 116. of the first Counsel of Nice, and. 9 Counsel of Antioch. . But ambition hath so wrought, that of long time the Bishops of the principal towns, (and above all he of Rome) hath drawn all to themselves: witnesseth the falsehood of Boniface which was discovered and revealed at the Counsel of This counsel was holden at Carthage, about the year. 422 Carthage, where as was S. Augustine, where it was ordained that those of the Clergy of Africa, which appealed over the sea to Rome, should be deposed from their office. For the sixth point it is to be noted to what end excommunication was ordained of God. First that the church of God should he as pure as might be possible, and that there might be no occasion to think, that it should be a refuge or den of the wicked i 1. Cor. 5 . Secondly for fear that the infected should not defile those which were whole. k 1. Cori. 5. Thirdly if it were possible that the sinner might be brought home to l 1. Cor. 5. 2. Thes. ●. 2. Timo. 1. the flock again. It followeth then that this punishment must be applied and used for to edify, as may be expedient, and that there be good heed taken, lest they confound the sinner by too much heaviness and sorowr, when he giveth a sgyne of repentance, but there to mitigate the punishment when need shall require▪ 42 Of the civil and Christian magistrate and to what end his office tendeth. IT resteth now to speak of Magistrates, which be in their estate the principal members of the Church ordained of God, yea namely above all others in their estate a Roma, 15. . To these appertaineth the doing & execution of civil and temporal affairs, so as their subjects may live in peace. By reason whereof the taxes, and subsidies, are due unto them b Math. 22 Roma. 13. , and to them appertaineth to use the sword which God hath given them c Roma. 13. , for the preservation aswell of the countries which be committed to them, as also for the defence and maintenance of good laws, and punishment of the evil and wicked doers. secondly, the duty and office of the magistrates is not to regard simply the peace and concord of subjects, but principally for this end, that the peace and concord may tend to the honour and glory of God, that all men may live not only in a certain civil honesty, but also with piety and true worship of God▪ as witnesseth saint Paul d 1. Timo. 2. . For this cause especially it appertaineth to the Magistrate, that the Laws which he useth and executeth may be conformable to the will of God: and principally to give order that the religion be perfect and holy, and that all the Church be ordered according to the word of God, forbidding and punishing, as the case requireth, All those which trouble the Church or concerning the discipline thereof. Also David described the estate of a faithful Prince c Psal. 108 and many other texts. , as himself hath used, with all those which have willingly done their duty, as Solomon, Ezechias, josias & other faithful Kings and Emperors. 33 How far they are bound to obey the magistrate. AS there is no faithful man exempt from the obedience which be oweth to jesus Christ, reigning in his Church, be it king, prince or subject, so there is none from the greatest to the least which oweth not voluntary obedience to his Magistrate, as ordained of God a Roma. 13 Titus. 2. 1. Peter. 2. . Yea, although the Magistrate were a tyrant, except in one point only, that is to say, if he command to do things which were against God's word. For in this case as the Apostles said, we must rather obey God then man, for otherwise we extol men above God b Acts. 4 . It is not then rebellion to disobey Princes, when they would cause us to do that which God forbiddeth, or to defends or forbid that which God commandeth. But in this poynt● there must be such a mean kept, that they do not pass or exceed their vocation. For the Apostles obeyed not to those which for bad and defended them to preach jesus Christ, as also they took to them no weapon or armour, which appertained not to them. Also we must note, that there is difference between doing wrong to another and to suffer wrong done to us. Now for the first, it is forbidden us▪ never to do wrong: But especially commanded us to suffer the injuries done to us for the honour of GOD c 1. Peter. 2. , as much as may or can be done without prejudice, or against our vocation, as we read that jesus Christ although he were free, nevertheless paid tribute willingly d Math. 17 . It is then a manifest and false slander to say, that the doctrine which we teach and use bringeth men to be seditious, and disobedient to kings and superious. But clean contrary, the Gospel establisheth their power. But this is impudently done of those which have notoriously exempted themselves from the subjection of Princes, & which do understand no otherwise by the liberties of the Church, then that which they have usurped upon Princes, against all right both divine & humane: and yet have no shame to burden us with that wherein they themselves be notory●●slie culpable and offenders. Of the last judgement. The. vi. point. 1. What it is that we do believe and hope of the last judgement. FInally, we believe according to the word of God, that in the time ordained of God a Acts. 3. ●. Peter. 3 , the which time the very Angels know not b Math. 24. and. 25. 1. Thes. 5. ▪ jesus Christ seeing the number of his elected accomplished c Apo●a. 6. 1. Peter. 3. and fulfilled, shall come from heaven corporally, with his divine majesty d Acts. 1. Math. 24. , this old world being consumed by fire e 1. Peter. 3. . And then shall appear before him all mankind which were from the beginning of the world f Math. 25. 1 Peter. 4. 2. T●mo. 4. , and all those which were dead before, shall be united, and joined with the same body, from which the soul was separated: and those which shall be living at the hour of his coming▪ Shallbe changed in one moment: changed, say, concerning the corruptible quality of their bodies g 1. Cor. 55. , and then the Lord shall judge the one and the other, according to his word h Math. 25. : and those which believed (as shall appear by the fruits of their faith) i Math 25. , shall he made partakers of the kingdom of GOD k Math. 25. , not only in their soul, (the which even before, and after the first death, hath been in the joy of his Lord GOD) l Luke. 23. : but also in their bodies m john. 14. , the which shall be unclothed from all imperfections and infirmities, and again clothed with incorruption and glorious immortality n 1. Cor. 2. : For to behold that which never eye could see, nor heart could think o 1. Cor. 12. , and in brief to receive fully the fruit of their faith and hope, by the only goodness of God in jesus Christ p 2. Cor. 5. : And on the contrary, the wicked, condemned and vanquished by the testimony of their own conscience q Roma. 2. . shall be made immortal, eternally to suffer the pain prepared for the Devil and his Angels r Math. 25. . ¶ A brief comparison between the doctrine of the Papists, and this of the holy catholic Church. The. seven. point. 1 The Papists worshippeth a false God, which is neither righteous nor merciful. WHo so ever knoweth what the popish Religion is, and considereth well this here above written, shall easily know whether it be with good right and just occasion that we be separated from them, and joined us to this Church of God according to his word. And moreover they shall find those men to abuse themselves very much, which think that our difference only lieth in certain light abuses concerning the manners of life. But so it is that the principal difference is concerning the substance of the doctrine wherein consisteth our salvation, the which I will sh●we plainly by the way. Although the matter requireth well a treatise wholly by itself▪ for to be dilated as it requireth▪ I say then that the black is not more contrary to the white▪ than the Religion of the Papists is to this Religion of the Church of God. And to declare the same, I will not stay nor ground me upon the filthy stinking life of those of their own Church, from the least to the greatest: But I will come directly to their doctrine. And when there shall be none other thing to declare and show that their Religion is proceeded from the Prince of darkness, but this one that they will not ha●e the word of God to be used and understand of all people, and also that they juggell forth all their mysteries in an unknown tongue, to the most part of the people, yea to themselves, namely, that uttereth them. This should be a sufficient testimony of my saying to all men of an upright judgement: but we will go further with them. first concerning GOD, I say▪ that where as they do set forth the merits of any creature to pacify his wrath, they spoil and rob him of his perfit righteousness, the which by this means can not be perfit, if he take for payment either all or part of that which may proceed from a sinner. Although I deny not but the good life of a faithful person is acceptable to God, but not to obtain salvation and eternal life by this title. Item, they rob and spoil him in so doing of his perfit mercy. For consider: if we can satisfy to GOD in any part or piece, it followeth that he doth not quit, or forgive us all, but the rest which remained. Wherefore I conclude, that in stead of the true God, who is perfitly righteous and perfitly merciful in jesus Christ, only as we have declared, they worship a dream and fantasy of their own bead, to whom they have given the name and title of God. 2 If the doctrine of the Papists be true, it followeth that jesus Christ is not very man. ITem, concerning jesus Christ, by whom only we have salvation whether we consider his person, or that we regard his office of mediator: I say that in stead of the true jesus Christ, they worship a jesus Christ which they have made and forged. For concerning his person, although they say well that be is very God and very man, yet nevertheless when they give him an invisible body, a body which can not be touched, which holdeth or occupieth no place, do they not spoil him of his humanity? And when they say he may be in many places at once, is it not to bring his body to be infinite, and consequently to turn his humanity into divinity? 3 The papists doctrine maketh the oblation of jesus Christ of none effect. ANd concerning his office, it consisteth in this, that he is only King and governor universally. The only Prophet and declarer of the will of his father, and the only eternal sacrificator or high priest, the which priesthood lieth in two points, that is to say, in the oblation which he hath made once in his own person for to sanctify the Church for ever a Hebre. 10. , & in the intercession toward God his Father, the which continueth to this day, and shall do b Hebre. 7. 1. Timo. 2. . I conclude then that the doctrine of the Pope wipeth away all this. Now for the beginning of the first point of priesthood, if it be so that Christ must be offered up by the Priest every day for the quick and for the dead, is not that as much to say, as that the oblation which he hath made himself once for all in his own person, is not sufficient? Moreover, if the death and passion of jesus Christ be sufficient to salvation and if he be the true jesus, that is to say, true and only saviour, how then shall that be true which they say, that there is but the fault or offence pardoned? and concerning the pain, that it is only changed from eternal into temporal, in such sort that we must pay it in this world, or in another. But if this be false, as it is most false, what ground have they then to build their merit and satisfaction towards God, their Purgatory and indulgences and such like? Item, if man ought to satisfy and pay of his own, for the pain due for his offences, the which can not be done without the merits and suffrages of other by reason whereof he must be in the fire of purgatory, until some other have paid for him and in his name: From whence then cometh the merits of Saints which the Pope selleth to us? and how can they discharge other, which cease not to augment their own debt daily? And what notary hath made or written any such covenant or contracts? Behold many of the ancient doctors condemned this opinion, as S. Cyprian against Dimetrian in the first Traycte, Saint Therome upon the sixth Chapter of the Epistle of saint Paul to the Galathes. Saint chrysostom in the Sermon of Lazarus, yea namely Saint Gregory in the fowrthe Book of his dialogs nine and thirty Chapter leaveth not to be purged in Purgatory the least offence. Item, if they must yet go to purgatory, wherefore serveth their confeffion and absolution? Item if jesus Christ be the Lamb, which only taketh away all the sins of the world, when did be resign this office to holy water, and an infinite number of such other toys? 4 The Papists aboly●heth the true intercession of jesus Christ. ANd concerning the other point of this priesthood of jesus Christ, that is to say the intercession towards God his Father, although the papists put jesus Christ always before as the principal, and without whom they can no thing do (as they say▪) nevertheless is he not spoiled by them of his honour when they be not contented with him only? And in stead to go directly to him, which ●yddeth us come to him so lovingly, they run to others (yea which often times be rather in hell then in Heaven) as if there were some creature in Heaven or in earth, which might bear us more affection, or that were more readier to hear us, or who might be more acceptable to the Father, than the only son of God a john. 14. . It is he only which gave himself to death for us: which is with us, & continually doth as it were desire us by his holy word, to assure ourselves of his love, and to prepare us to him, as to the only way to go right to the father. But there is yet a worse, which is that they will make jesus Christ subject to his mother. In crying out with a loud and high voice, Roga patrem, iube natum: that is to say, pray the Father, command thy son, and iure matris impera, that is to say, command as a mother. And in brief, there is scant one title given to jesus Christ nor prophesy of him which they do not attribute to her, calling her Queen of Heaven, porter of Paradise, their life, their sweetness, treasurer of grace, the refuge and advocate of sinners, in dishonouring him all that they may, and also making the poor people to understand that they honour her, contrary to all the word of God, and to the writings of the most ancient Doctors: witness that which Epiphanius wrote against the heretics, which they call Colliridians', Saint chrysostom in the Homely of the Samaritane, S Augustine in the last Chapter of the true Religion. Saint Ambrose upon the first Chapter of the Epistle to the Romans. 5 The Papists doth not acknowledge jesus Christ to be the perfect declarer of the will of God, neither the holy Scriptures to be a sufficient doctrine of salvation. COncerning his office of a prophet, that is to say, declarer of the will of God, what man is there, of an upright judgement, which they can make believe the jesus Christ, neither by his own mouth nor by his apostles, did not sufficiently declare all that which is requisite to the Salvation of man? For themselves hath written the contrary a john. 15. Acts. 15. 1. Cori. 7 Galath. 1. Collos. 2. . And if the Scriptures be sufficient, from whence cometh this infinite number of human traditions and commandments, imposed to the poor consciences, as necessary to salvation, not only above, but contrary to the Scriptures? For concerning the au●thorytie of Counsels, it hath been sufficiently declared how far it extendeth. And put the case it were that thing which they do say: how prove they that the Counsels were led and conducted by the spirit of God▪ the which be directly contrary to the Prophets and Apostles, and other counsels before? For example the marriage is approved in all degrees of ministers in the church, aswell by the express Scriptures, as we have showed, as by the first Counsel of Nicene, from whence cometh then the forbidding of marriage, but of the Devil, as witnesseth saint Paul b 1. Ti●●. 4. ? Item, the falsehood of the Pope of Rome which desiring to have, and usurp the jurisdiction over Africa, is revealed and condemned in a Counsel of Carthage, saint Augustine being present▪ and was concluded that none should appeal from Africa to Rome, from whence then cometh the authority of the Pope as head of the universal Church? Finally, if the counsels be set and stablished by the holy Ghost, from whence cometh it then, that there be none y● do less esteem them when they list, than the Pope and all his sequiel? I will say yet more that there is at this day neither Pope, Cardinal, Bishop, nor Priest which may not be reproved, excommunicated and accursed, if they shall be judged by the counsels. And if they dare deny I shall prove it. 6 The papists spoileth jesus Christ of his office of head of the church. COncerning the office of King and governor of the Church, of which jesus Christ is head both in heaven & in earth, sitting on the right hand of God his father, and yet nevertheless present in his Church, by his spiritual virtue, from whence cometh it then, that they will appoint him a Uycar in his presence? considering principally that it is directly against the word of God, against the Metropolytans jurisdiction, ordained by the first counsel of Nicene, Look the Epi. of S. Gregory 32. 34. 36. 38. 39 The 4. book and the. 24. 28. 29. 30. The 6▪ book. against all the history of the primative Church, yea against saint Gregory himself, which witnesseth in many places that the name of universal bishop, ought not to be upon earth, but to Antichrist. Moreover put the case yet that he were Vicar of Christ, in the universal government of the Church, from whence cometh▪ this power to dispense with the word of jesus Christ, and to abrogate the doctrine of the Apostles, and namely of Saint Peter? And yet nevertheless are not ashamed to say that they are his successors? saint Peter was he not sent to H●erusalem a Acts. 8. &. 1●. by the Church? refuseth he to render account of his office? and what did he teach to others? I (saith he? beseech the Priests b 1. Peter. 5. (that is to say, those which have office in the Church) I which also am a Priest with them, & a witness of the afflictions of Christ, and partaker also of the glory which shall be revealed: Feed the flock of Christ as much as ye may, watching over it, not by constraint, but willingly, not for dishonest gain, but with a ready will, and not as having lordship over the clergy, (that is to say, over the heritage of the lord) but so that ye be examples of the flock: & when the principal pastor shall appear, you shall receive a crown of incorruptible glory. Behold the proper words of s. Peter which are far of from appropriating to himself the signory or lordship of Italy, & superintendant aswell of Kings & Princes, as of all other churches. And briefly, if they look well, they shall find, that there is nothing agreeing or any comparison between S. Peter & these which falsely call themselves his successors, but in one thing, that is to weet, the denying of jesus Christ, for the which S. Peter repented, but these do not. 7 By the doctrine of the papists, we can in no wise understand how mortal the natural sickness of mankind is. IT is no marvel though such people understand not the office of Christ our only saviour: for they know not how deadly their sickness is, nor by what mean jesus christ our only medicine, is applied and united to us. For first in stead to declare, that man is altogether dead by original sin, otherwise called natural corruption, they teach that the understanding and will of man, is so sore hurt, that the first grace doth but only ease and comfort us in our infirmity. So that if this doctrine ●e true, our regeneration proceedeth not only of grace, but there is a participation or concurrence between grace, & that which they call freewill, of which is spoken amply in the 13. 14▪ and 15. Articles of the third point. Moreover, to join and heap together error upon error, they will have a certain disposition proceeding from the nature of man, to receive the first grace, and that God may be provoked by our merits, for to give us the second grace. Item, that the concupiscence which continueth after Baptism, is not sin of itself before God. Item that all smnes deserve not eternal death, for there be some which they call venial sins. Item, if our salvation be grounded upon our good works, in all or in part, to what end doth grace serve us then, but as an instrument to help our free will ●o save ourselves? Which be all execrable errors, wholly abolishing the benefits of jesus Christ, and the virtue of the holy ghost in us. 8 Another execrable error of the papists in the using of the only medicine of health, which is the benefit of jesus Christ. AS there is but one only justice by imputation for the which we be esteemed, and holden for righteous before God, & be consequent saved that is to say, by the righteousness of jesus Christ, which is declared to us in the gospel. So is there but one mean to be joined & united with jesus Christ for to have salvation in him, that is to we●e faith, which is an assurance that all Christians ought to have of their election & salvation by the only grace and goodness of God, in jesus Christ. faith and assurance is created, and daily increased by the virtue of the holy ghost, within the hearts of the elect, by the mean of preaching the word of God, and the ministration of the sacraments, as we have amply and largely declared in the third and fourth point of this confession. So then this faith is as the hand, which only doth receive and apprehend jesus Christ to the salvation of him that believeth. It followeth that those do take away all means of salvation from men, which directly strive and fight against this doctrine, not knowing themselves what faith is, much less can they declare it to others. For according to their doctrine, faith is no other thing than to believe in general, that which is contained in the holy scriptures to be true, & that the Romish Church as they call it, cannot err, what soever they say or do. Notwithstanding, concerning the first of these two points, it is forbidden to translate the Scriptures into the mother tongue, and to read it, to know what is contained therein, to the end it may be known what it is that they do believe, except he be a Doctor or a man of the Church, as they call them. And so by this means it is folly to permit the greatest part of their priests to read it. For consider the greatest part of them cannot scarcely read it truly. And of those which can read, yea even the greatest Prelates, (setting aside those which have not much more knowledge of Christ's doctrine, than beasts which feed in the field, and those which pass not greatly for it, in exercising themselves rather in other things than in their vocation, & namely mock it with open mouth) I believe the rest shallbe found marvelous few. Notwithstanding according to their own doctrine all this is not without faith, although he know not what he believeth, and what may hap of this. Certainly the which jesus Christ said, if the blind lead the blind both falleth into the pit. Here ye may see the heaven, whether this which they call faith may bring us unto. But there is yet more for namely they say & maintain (so shameless are they) y● to be assured of election & salvation in jesus christ, & to pray with all trust & assurance, as saith s. james is a presumption: but to trust in good works as they call them, & to stay & wait upon whatsoever they teach of their own brain, this is no presumption after their doctrine, but a true & catholic devotion. Behold the 2. point of their faith, that is to weet, to believe all the which seemeth good to them, & not so hardy to inquire whether that be according to the scripture or no. Now the reason why, for sooth, because whosoever hath a Mitre & a cross, can never err in the faith. And above all the Pope, yea although he led into hell souls by cartloads (as themselves are not ashamed to declare by writing to their Cannons) reversing and overthrowing the word of God and all the ancient counsels? But who shall believe them, but he that will be deceived willingly? Look what was prophesied by the Apostles of them, and ye shall see it as clear as the Sun in a fair day come to pass. 9 They know not in the papistry the exercise of the law of God, or the gospel. WE have declared that the law of God is the only perfit rule of justice before him, and that it pertaineth to one only God, to bind the consciences. But these here on the contrary cease not to heap laws upon laws, not only above, but also against the law of God, which they make void by their own ordinances. We have also declared by the manifest Scripture, that the yoke of the ceremonial law, is put away by the coming of jesus Christ, in whom lieth the fulfilling of all that was figured by the ceremonies of the law. But these fellows have on the contrary, so abolished the Ceremonies of the law, that they have made a C. for one, yea of their own fantasy, notwithstanding that the Apostles, yea, namely those of whom they vaunt and boast to have their authority, have clearly determined the contrary. a Acts. 15. 1. Cor. 7. Collos. 2. Timo. 4. Timo. 3. Item, where as the law is not given us for to seek our salvation therein, but for to declare to us our condemnation, and that we should seek health and life in jesus Christ only (beside other exercises of the which we have spoken in other places) these clean contrary do not only seek their salvation (which is as much as if they sought their life in the death) but much worse, as if the commandments of God did not condemn us enough, they have joined & put to them, and do join daily new links and snares, to strain the poor conscience. Yet notwithstanding have no shame to say, that those which hold them to the pure word of God and his doctrine, seek a carnal liberty, but God and his angels be witness whether they seek it or we. If the abuse be great in the use of the law in us, yet is it worse on the other part in the ignorance & malice of the word of God, which we call gospel, that is to say good news, for asmuch as it setteth forth & declareth to all believers, a righteousness freely in the blood of jesus Christ, which only delivereth us from the curse & malediction, which the law pronounceth us culpable. But these people be very diligent to sing it by pieces, and chop it in a language which they understand not, & to sense him that pronounceth it, and to hang it about their necks after the manner of Sorcerers: but to preach it, or make it to be understand diligently and purely., this should be found very strange. Except some one certain day in the year, that one do preach that seemeth good to himself, to keep an order in their covent. Moreover they think, that the Gospel is no other thing, but an other law more perfect than the old law, and so they abolish entirely the use of the Gospel, sending us to our own works. 10 They know not what good works are in the papistry. THe error is not less in this which concerneth the fruits of faith, than in that which toucheth the faith itself. For it appeareth by that which we have declared here before in the articles 14. 15. 16. 17. 18. and. 19 of the fourth point that we intend nothing less than to reprove good works, when on the contrary, we maintain that regeneration from whence good works doth proceed, is inseparable conjoygned with faith in such sort, that he is a liar which saith he believeth in God, and notwithstanding, studieth not to live after the rule of God. But these persons contrariwise, neither know from whence springeth good works which he acceptable to God, nor what they be, nor to what purpose they do serve. And notwithstanding, they will say (to them that list to hear them) that they be the advocates of good works. But we believe that whosoever will look narrowly to their doctrine, or to their life, or to both, will confess that it beseemeth them as well to speak of good works, as for common harlots, to dispute of the nature and excellency of chastity. But principally how have they turned into an execrable blasphemy, the most excellent work, that is to say prayer? For over and beside the abolishing of the passion of jesus Christ they use to join and accompany it with the merits of whom they list, and sow together the texts of the Scripture at their pleasure without any reason: hyering other to By ●●ades they count their prayers to God, and at length bring God their det. pray for them, babbling in an unknown language (to the most part of them which do pray) as the popingays speak in a cage: and would pay God by co●nt or by tale. Yea they will advance and set forth all this for satisfaction and payment for sins, as well of the living as of the dead. What is all this any other thing than to mock God openly, what so ever good intent or custom they can allege? 11 In the papistry they know not what is a Sacrament, nor what is the use thereof. A 'Mong all the horrible corruptions which are seen in the papistry, this of the Sacraments is marvelous, as I hope that those will confess which have well considered that which we have summarily said here before. Now for to declare here all the abuses, it should be a matter to long, for the which me thinketh it sufficient to touch the principal points. first these great Theologians know not well what a Sacrament is, nor to what end God hath ordained the sacraments, for all his Church. Neither be contented to have polluted the holy baptism, and abolished the holy Communion of our Lord, as we shall say hereafter, but also of a simple ceremony of the laying on▪ of hands, they have made four Sacraments: that is to say, confirmation, penance, the orders, & annealing. And moreover because the number of 7. pleaseth them very well, they would also have marriage a sacrament, whereof we will speak something briefly. First of confirmation. Concerning confirmation it is certain that the true ancient Bishops examined those which were baptized in their infancy, and caused them to render confession of their faith, when they were come of age, for to confirm them. And after in laying hands upon their head (which is a most ancient ceremony, the which jesus Christ & his Apostles have used) commended them to God. The same also was done to those which were seduced by Heretics, and after were teturned to the Church. Now for us, God be thanked, this examination and instruction is reestablyshed, and diligently exercised in our Churches. But these contrariwise, having utterly abolished the cause of any such manner of doings, notwithstanding, have made a fair sacrament without word, promise, or ordinance of God, after they have put to their cream, oil, & what they list else, because the laying on of hands with prayer, seemeth to them, to be a very light thing. Finally, for to join an execrable blasphemy to their ignorance, have not been ashamed to prefer their sacrament of confirmation before the holy baptism, as their Canons declareth plainly. Of penance. It hath been declared here above in the articles. 13. 14. 15. 16. 17. 18. and. 19 of the. 4 point which be the causes & the effects of true penance: then much less would we abolish penance. Moreover in the article 46. of the said fowrthe point, we have showed how baptism is the true Sacrament ordained of God, by express testimony on the scripture. a Math. 5. Mark. 1 Luke. 3 Acts. 13. But these not content with the ordinances of God, under this shadow that open and public sinners, according to the discipline of the Church (of the which I have spoken in his place) were reconciled to the congregation, with prayer and imposition of hands, after they had fulfilled that which was enjoined them, by the ecclesiastical senate (not to saitsfice to God, but for to amend the slander, and to give sufficient testimony of their amendment) these I say under this shadow, have confounded and overthrown all together, in making a new Sacrament of penance, of which they make three parts, to weet, contrition of the heart, confession of the mouth in the priests ear, & satisfaction by works. Whereof we do principally reprove thess which follow. first, of their own brain and fantasy only, they have brought in this Sacrament, which can not be but false because there is no word of God for it. secondly, for that they require as necessary to salvation, all the parts above said, wherein they show themselves not as Physicians, but very murderers or killers of the consciences, as it shall be said hereafter. thirdly, they require an entire and full perfection in all the aforesaid three parts▪ the which is impossible for man to do. So all men may, see to what end their doctrine tendeth. Item for to make up the whole heap of wickedness, they add to it this blasphemy, that by the merits of those things, their sins be pardoned. And so by this means abolish and make of none effect, the benefit of him, by whose blood our souls be purified and made clean. In the fift place▪ because they shall not slander us, ye shall perceive how we do under stand of these three parts of their penance. Of contrition. Concerning the contrition of the heart, we know that the very true amendment of a Christian, must begin by the feeling of his sins as we have said in the article 23. of the fourth point but in such wise that it may be a way to lead us to the free mercy of God, and not to think to wipe out our sins, by the merit of our contrition, which is not a merit of righteousness, but a sorrow due to our sin. Of confession. As of confession we find five kinds, the which we teach and practise warily and diligently according to the word of God, not for to seek therein remission of the sins, but as fruits and effects of the true feeling of our sins. The first, is public confession of the whole Church towards God, when they do assemble themselves ordinarylye to hear the word of God, or extraordynarily, in some afflictions or trouble a levit. 15 Exod. 10 Nehe. 10 . The second, is of every one particularly, opening his heart ordinarily before God, to ask pardon of him, after the example of the Publican b john. 13 Daniel. 9 1. john. 1 Math. 18 Luke. 17 . The third is, when a sinner extaordinarily, touched with the true zeal of God, cometh so far as to confess openly his misery, and the mercy of God towards him after the example of David, and many other c Psalm. 51 Math. 3 Luke. 23 1. Corin. 15 1. Timo. 1 . The fourth is particularly d James. 5. , that is to weet, when a sinner desiring consolation and assurance of his salvation, cometh to his neighbour, and principally to his Pastor, whose office is to show the use of the word of God, as well to the whole flock which is committed to him, as to every person particularly. But he must take heed how he layeth this yoke upon their consciences, for God hath not made it as a law. And also there▪ must be heed taken more nearer, that they ioygne not nor attribute absolution either to the person of the Pastor, or to the virtue of certain words pronounced. Nor to any other thing, than to the pure grace of God in jesus Christ, apprehended by faith. As is declared to us by his word, as hath been spoken before in the Articles. 25. 26. 27. &. 28 of the fift point. The first is when a sinner reconcileth himself to him whom he hath offended, be it to one particular person, or to many c Math. 4. and. 6. , or to the whole Church: which is a ● 2. Cori. 2 confession & reknowledging of sins ordained of God, which followeth always a true repentance. Behold then the manner of knowledging our sins, grounded upon the holy scriptures: and teacheth us moreover that none can be sufficiently sorry and penitent for his sin. But concerning the necessity to confess our sins to priests as they call them, leaving out nothing at all, as if remission of sins depended upon such a recital: we dare by God's word boldly affirm, that it is a very devilish and wicked ordinance, whereof no fruit can ensue in the Church of God. As also it appeareth that it was never instituted of God, by the opinion of the canonists, but by Innocent the third g C. omnis utriusque sexus de summa trinitate in antiq. . It is apparent that of a long time there was in some Churches, a certain person ordained among the elders or ancients for the use of the fourth and fift kind of confession, whereof we have spoken: But there is no cause why to impose this law to any people, or to bind the consciences to a thing impossible, that is to say, to perfit recytall of all his sins, much less to establish the remission of sins, in the same. But afterward this custom was abolished in Constantinople, by Nectarius, predecessor to S. john chrysostom, who afterward specially condemned this auricular Confestion. And yet there was in that time no such servitude or bondage joined to it, nor was never used or done by Nectarius, nor yet Chrisostom had not approved it, as to have been ordained of God, either necessary, or profitable to the Church h Nicephore in the history ecclesiastical. 112. book. 28. c. Chrisost. on the Psalm 50. homil. 2 I ten sermon of penance & confession. Item. 5. homily of the incomprehensible nature of god. Item. 4. homily of Lazarus. . Concerning satisfaction, we know thanked be God, that true repentance requireth that he which hath offended, shall satisfy to him that is offended, as much as may be possible. Moreover, we receive and embrace, (with good moderation) the ancient custom of the ecclesiastical discipline, toward those which have offended the Church, and which desire to be united again into the flock: but as to God to appose and set against his wrath, any other thing then the only satisfaction of jesus Christ, we say & affirm boldly, that it is the most wicked & execrable blasphemy that can be. For consider their penance, as they call them, for the most part be vile Idolatries & superstitious infamies, partly of their own nature, as pilgrimages, Masses, prayers, numbered & counted, and none understand them, worshipping of Idols, & such other abominations, covered under the shadow of good intents, & partly because of the abuse, of fasting, almoses, afflictions of body: all the which things and such other like tend to Idolatry, when they join to them the opinion of deserving or merit, in mingling them with the blood of Christ. ¶ Of the extreme unction called anealing. Among other things, whereunto a past or is bound, we do count the visitation of the sick, whom he ought to comfort & to assure them of their salvation as is required, & according to the contents of the word of God. Now the apostles & other of the ancient Church, so long as the gift of miracles endured, have used in their visitations, not only this ceremony of laying on of hands but also oil, wherewith they anointed the sick i Mark. 6. James. 5 , not after form of medicine, nor yet to make an ordinary sacrament in the Church. For they themselves never used it, and yet much les did they bless or worship the oil, or to cross it, or to join it to certain virtues: and in brief, nothing les than to conjure or charm it. But to assure the sick person, certainly by this visible sign and ceremony. But these men on the contrary they come never to the sick, but as do the Ravens to the carrion, and also know well that the gift of healing by miracles was not given to the Church 〈…〉 for a certain tyme. Nevertheless they have retained and kept the sign and mark, yea, as necessary to salvation for soul's abolishing the benefit of jesus Christ, after they have utterly disguised it, with a thousand manner of apish plays at the least. For the Apostles used not the oil, but in those which they healed miraculously. Therefore these aught to be ashamed, not only to use as they falsely allege as the Apostles did, but use it in those which be out of all bope of life: by reason whereof they call extreme unction, or the last anointing. Of orders. Concerning their orders as they call them. Nay what disordex was there ever so great in the whole world. For they be not yet accorded how many there be. For one nameth seven, the other nine, and some thyrtéene. But to speak as it is we may answer truly, that there is no one order in altogether▪ And as concerning offices, we shall show hereafter that they have not retained one of those which God did appoint in his Church. And for their sacraments as they call them, where is any one word or promise of God in their trumpery? Secondly concerning the Ceremonies which they do use in their orders. can they show any one of them ordained of God? By what title then should they be sacraments? But consider we the same more nearly. It appeareth that in the Church of God the persons lawfully called and elected, for to serve aswell to to the word, as the government of the ecclesiastical affairs, were as consecrated & dedicated to God, by the ceremony of laying on of hands, with the prayers of the whole Church. But these people not content with this simplicity, what they have done? They have quite put away the custom of the ancient Church▪ & brought in this which followeth, yea with a strange language. Of the clerical tonsure. First, their must be a clerical tonsure where as they clip three or four little ●eaires in his crown, and he must have a little blow on the ear, and then put his head in a surplyse, as they call it, and behold a Priest ready made, able to have a benefice, paying honestly for it, and to be exempt from the secular magistrate in time of need, except being of age he were married to a widow, or were twice married. Behold the foundation of the Popish clergy, as comfortable & agreeing to the word of God & the ancient Cannons, as the devils be to the Angels. Item, if one look on the ceremonies of the iiij. orders which they call Minores, they give the keys of the Temple into the hand● of those which they call ostiary. A book to handle to those they call Lectors: to their Exorcists certain forms and manners of conjurations, and to their Acolytes, they gave tapers and crewets to touch. notwithstanding, those which receive these fair sacraments, have neither Temples to shut, nor bibles to read, nor Devils to conjure, nor Bishops to follow: and what more, they receive all those offices at one time together. Who is it now that seeth not that all this is a very apish play and mockery to God and his Church. Also for the three orders which they call Maiores, behold how it goeth. Those which they call Deacons, receive a stole upon their left arm, with a text of the Gospel chopped in pieces. Then my Lord the bishop (without calling or byshopric) putteth his hands upon him, to make up the measure of the ancient ceremony. And yet notwithstanding, these godly mysteries they play all in a strange and unknown language. And how shall he be a Deacon which hath no goods for the poor to distribute? No, for it is not given him in charge by my Lord Bishop. But to put wine in the chalice and bread on the paten▪ To make clean the altar and dress it fair, to bear the cross, to sing the Gospel and the pistle to the people in a strange tongue, and to do other apish play in their high mass. Behold how correspondent the Deacons in the Church of God, were with these of the papistry. The subdeacons receive of the Bishop the chalice and the paten. And of the archdeacon's, the crewettes with water, for (as they say) their office is to bear the crewette and the to well, to give the Priest to wash, to set the implements for the mass upon the altar, to receive the offerings, whereof the poor get nothing. Behold an other mommery. Finally, their priests be ordained manifestly for to abolish and bring to none effect, the only oblation which jesus Christ hath made in his own person. They be greased with Oil, to bring again the levitical high Priesthood, abolished by jesus Christ. Moreover they may receive a breathing of my Lord Bishop as though he had the holy ghost closed in his stomach. Beside this they do give him a chalice with a paten and the bread not to eat, nor to feed other, but to sing a Their low Masses be all said, which is against this order to sing mass. (as they call it) which is a word as me thinketh that should be sufficient to condemn the use of their low masses, as they call them. Here ye may behold for their mysordered orders. Of marriage. For marriage it hath been said before in what reverence we have it according as it is Printed in our service Books, plainly to be seen. But these men be for the most part, as great contemners of marriage, as they are great lovers of all kind of lechery and whoredom (as heaven and earth can witness) putting marriage when they lysfe, in the place and number of the Sacraments, by a very apish and ignorant manner. As it hath been declared to them, I think a thousand times. Yet notwithstanding will they permit the spyritualty as they call them, to use this sacrament? No truly, lest that Christendom should be lost. So much seemeth this sacrament to them to be polluted and filthy. And in deed I confess that whoredom of all kinds appertaineth and agreeth better with them: I leave out the means by the which they pollute the holy state of matrimony, as much as in them is, their foolish benedictions, their false opinion touching the second marriages, the bondage and servitude laid upon the conscience touching affinity, both spiritual and temporal. I pray them of one thing, if they would not be angry with that I shall say, that they would accord & show me their opinion that marriage is a sacrament, with one sentence registered in their decrees, (whom it maketh author one of their Popes named Sircius) to weet, whether that which saint Paul said, those which be in the flesh can not please God, be understand of marriage or not. Of Baptism. Concerning Baptism, certain it is that the Lord having respect to his elected, hath not permitted that this Sacrament should be abolished in the papistry. For they baptize in the name of the Father, the Son, and the holy Ghost. The effect of Baptism, dependeth not in any wise of him which ministereth it: but yet notwithstanding, in how many sorts have they polluted it, for to bring it to nothing, and utterly to abolish it, if it had been possible. first, all is said and done in an unknown language, and although they had spoke in the vulgar tongue, what declaration is there of the right use of holy Baptism, in this form and manner which they use in the papalty. secondly, how many signs and Ceremonies, have they joined to it, without the word of GOD, wherein they stay and trust more than on the simple and holy ordinance of jesus Christ and the Apostles? And it serveth them to no purpose to allege antiquity. For time can not, nor may not spoil God of the honour which pertaineth to him only, as we have said in the 22. Article of the fourth point. Moreover they know well, that the ceremonies of Baptism, were never holden by the Fathers for to be of the substance of the sacrament. Therefore, when as super stition springeth, it is necessary to abolish and suppress it. For certainly it is not possible that the foolish devotion of men will be domegeable to the Church when they cannot be contented with the ordinance of God. Thirdly, the grace of God it is not tied or bound to the sacrament, as if the promise were not sufficient and strong enough of itself, but the Sacrament is only added and put to the promise, for a greater confirmation, namely, when there is neither contempt nor negligence, and we be out of all doubt that the children of the faithful are sanctified from their mother's womb. But these have so tied our salvation to the exterior baptism, that they have willed women to baptize children in case of necessity as th●y call it, against the express decree of the third counsel of Carthage. Canon. 100 Item in baptism we be so regenerated by the virtue of that which is there figured to us, that original sin, that is to say our corrupt nature, is not imputed to us to damnation, and yet notwithstanding, ceaseth not to be in us. Although daily it be quenched, and suppressed by the virtue of jesus christ dwelling in us. Nevertheless these do not understand of what importance original sin is. But do teach that it is utterly quenched, by the dopping or sprinkling outwardly of water, & that it putteth away that sin wherein we be all so culpable that it draweth our lives to ruin and confusion. And so attributing that to the water which appertaineth to the only blood of jesus Christ, represented by the same. Of the Supper. Concerning the holy Supper of the Lord, what desolation is there in all the Papistry? It is requisite that there be signs for to represent the thing signified, otherwise it can be no Sacrament, as we have amply and largely declared. But these abolish the signs, saying that there is neither bread nor wine, but only the whiteness and savour of bread and wine, wherein they utterly abolish the proportion, which is between the signs, and the thing represented by them. The conjunction of the thing signified with the signs, dependeth on the only ordinance and promiss of God, without being either local, or in any wise natural. But so only as God offereth to us veritably, that which he promiseth to us by his word, and representeth to our sense by visible signs, that is to say, the very body and blood of jesus christ, to everlasting life. But these on the contrary, will have by the virtue of four or five words, the bread to be changed into the body, and the Wine into the blood of jesus christ, which is a very juggling or Sorcery. For in so saying, they destroy by consequent, the humanity of jesus christ. If they allege furthermore, that God is almighty, the annswere is soon made. For there is no question to know whether God can, (for we doubt not but he can do all) but whether he will or not. Now that he will not, it appeareth by this, that he hath not declared it by his word. But on the contrary, it is said, Act. 1. &. ●. that jesus christ hath taken his body from us into heaven, & shall not remove from thence, until he come to judge the quick & the dead. Although concerning his divine nature and virtue he is over all. Moreover when jesus christ did take a very body, he did sufficiently declare that he would not be invisible, nor infinite concerning his divine nature, as he said to his Apostles. Finally if they allege that the body of jesus christ is now glorified, the answer is peremptory, that when the Lord instituted this sacrament, his body was not as then glorified. And nevertheless his words were then as true and veritable, as they be now at this day: wherefore their saying is to no purpose, for the glorification, maketh but one body, to become one infinite thing, for it appertaineth but to one God to be infinite. The ordinance of God ought to be plainly declared, and expounded in the ministration of the sacraments, according to his word, otherwise no faith can be there. But these have wrapped the ordinance & word of the supper, among a number of things, utterly contrary to it, for to turn away the people from that which they ought chief to consider. Also they say nothing, but in an unknown language to the most part: and finally much less expound they any thing, but on the contrary, they enforce themselves to speak at that time basest and softest, so that then it seemeth they blow rather than speak. And then they have done their great consecration, by reason whereof they esteem themselves more worthy than the Virgin Mary, for (say they) the virgin Mary did but bear jesus christ, but we make him. The supper is the Sacrament of the communion of the faithful, as well with jesus christ, as one with another: but these against the express word of god, against the nature, and the end for which this Sacrament was instituted, against all the custom of the ancient 1▪ Cor. 11. Church, have changed it into their base Masses, and particular Masses, from whence shortly after, were hatched and sprung up this great and horrible multitude of Massing Priests. We ought to come to the Supper, there to receive in our own persons by faith, the body and blood of our only Saviour. But these give in their Masses neither bread nor Wine, but eat up all themselves (for all the parish as they say.) But put the case that their Sacrament were a true Sacrament, where find they that the sacraments do profit them which receiveth them not, or whether one may receive it by a Cap. reiecta consecratione. dis. 2. d. consecrat in decret. Note this well. proctor? But what say they to Calixte one of their Popes, which would that all they should be excommunicated, which be found at Mass, not communicating the Sacrament with the Priest. Also we ought to come to the Supper of the Lord, to the end to receive jesus christ to everlasting life, by the virtue of the oblation, which he once made of himself. These on the contrary, what say they that they do at their Mass? They offer jesus christ to God his father, for the quick & for the dead. Now if this be true, where is this only oblation of jesus christ, where is also his high priesthood, & by consequent, where is the only hope of our Salvation? God hath instituted two Sacraments, that is to say, bread and wine. These of their own authority (beside that in their high and low Masses there is no communion, no when they keep their Easter, as they call it) have taken away the usage of Wine, from all those which they call lay people. And they cannot deny, but it is against the express ordinance of God, and against the custom of all the ancient Christian Church. But what say they of their Pope Gelasius, which excommunicateth expressly all Note. De consecradist. 2. cap. comperi 〈…〉. those which be content to take the bread, and abstaineth from taking the Sacrament of the blood? The Sacrament of the body, and the Sacrament of the blood, were ordained severally, and namely the bread ought to be broken to be distributed. But these in the Sacrifice of their Mass, (where as I have said before there is no Communion, and consequently no Sacrament of the Supper, but an horrible profanation of the sacrament, make 3. morsels of that which they seek no more in Heaven by faith. But they say they hold in their hands▪ and so eat their sops & wine: what say they then to julie, one of their Popes which did expressly forbid them to De consecra. dist. 2 chap. crimen. wet the bread in the wine? The sacrament of the supper ought to serve us as a ladder, for to ascend up to heaven by faith, and there to embrace him, which is represented in the supper, by signs and visible ceremonies. By reason whereof they also yet sing Sursum corda, that is to say, not to stay themselves upon visible signs on the earth, but to lift up their hearts and minds on high, for to eschew all Idolatry, but these after they have sung it, do prove themselves liars, going clean contrary, willing the people to stay and gaze upon that which they hold in their hands: and do worship it as very God, surely a thing so detestable, that it is marvel that the earth doth not open and swallow them up. The sacraments be ordained, to be ministered and used as hath been said, according to the word of god. And therefore without this use and ministration, they be no sacraments, as S. Augustine declareth Third book of the Trinity. 10. c. plainly speaking of the bread of the supper saying: such things be honourable, and religious things, but not maruelious, or miraculous things, but these contrariwise, close it in their boxes, worship it as very God, and yet the worms will eat it: they make it rest some certain days of the year, and make him to walk some other days. Whi●h was instituted by Pope Urban the fourth, a bout the year. 1264. for the Christian church did never know what that meant which they call in some places the feast of god, or corpus christi, but since. ●97. years which declareth sufficiently which ●orm and order of the Church is now, either theirs, or this which we now hold. Certainly it is marvel that they do not reserve and cause to walk, or to lead about the wine, as well as the bread, for the one is as precious as the other. It were out of order to say, they fear the wine will eager or wax palled. For they hold that it is no more wine, but the pure blood of the Lord, the which being glorified, is no more subject to corruption. But how much wanteth it after their doctrine, that Saint Jerome is not an heretic, the which spoke honourably of Exuperius Bishop of Tholouse, for that he kept the blood in a cup of glass, and the body in a basket of osiers, without any pomp? What shall become of all the ancient Church, which gave the bread, not into the mouth, but into the hands of the faithful? What shall become of the time of saint Cyprian, S. Cyprian Sermon. 5. de lapsi●. where there were women which without reprehension, did keep the residue in their coffers? Although there were in it we confess, Superstition proceeding of ignorance: but yet this was far from Idolatry, the which we see at this day maintained, with all kind of cruelty, as though we did not believe in God to say this (which is true) that we must seek jesus christ in Heaven by faith, and not with corporal eyes in this world. The effect of the Sacrament, concerning the conjunction of the sign with the thing signified, dependeth upon the only ordinance of God, lawfully observed and ministered. And these contrariwise tieth and bindeth their consecration, to the intention of him which doth consecrate, so that no man can be assured, whether he be an Idolater, or no, in worshipping of that which they would have to be worshipped. For if the intent for to consecrate be not in the Priest, they say themselves there is but bread. Now to worship bread is very Idolatry. But who can be assured of the intent of the Priest, considering that men know for the most part, what people they be? The virtue and effect of the Sacrament, concerning the receiving of the thing signified, that is to say, of the body and blood of the Lord, consisteth in the faith of him which receiveth the Sacrament, because it is the only means to receive jesus christ: but these contrariwise, will have jesus christ to be always received, as well of the faithful, as of the unfaithful, which is as much as to lodge God and the Devil, life and death together. Finally how agreeth the garments and the apparel of these game players, with the supper of the Lord, which is so much more excellent and celestial, as the sign is homely and simple? For we be no more commanded to worship God by figures and shadows, but in spirit and verity: and if it were needful as yet to have such apparel or figures, can they find any better, than those which God himself appointed to his people by Moses? But if God hath abolished those things, yea namely forbidden them, as things shadowing and darkening the bright Sun, now that the clear day appeareth, what other spirit, but the spirit of the Prince of darkness hath moved those which have forged to us, and do daily invent and forge, new figures of their own pleasure, and after their own desire and appetite? As altars, Napkins, Idols, Towels, Corporas, Chalices, & Covers, Crewels, Amises, Albes, girdles, Caps, Stoles, Manipuls', Crosses, Missals, Tape●s, Torches, Copes, Tunicles, Paxes, Sensors, Ships, Banners, apish things on feet and hands, demands and answers, neither knowing what they demand, nor what they answer. And in brief, such a working and juggling, that themselves be constrained to laugh at them, and turn to jesting and pastime, even at their own folk. notwithstanding they say, we be Sacramentaries, which hold us to the very simple ordinances of jesus Christ, in all fear and reverence. And these here which mock god, and the world which live to diminish and bring to nothing the sacrifice of jesus Christ, and which sell jesus Christ daily, as much as in them lieth, for as much or more money than judas did: these I say be the prelate's of Christendom. 12 In the papistry there is no ecclesiastical government. IT appeareth by this above said, that there is neither word of God purely declared, nor prayers duly made, neither Sacraments rightly administered in the papistry. But all is notoriously reversed and changed, which be nevertheless the very substantial and true marks of the Christian church, as hath been said. It followeth that the Papists, or otherwise the romish Church, be in no wise the holy Catholic Church, that is to say universal: the which we do believe: for as much as God hath ever preserved and kept his church, as was answered to Elias, in the time of the revolting of the ten tribes of Israel. But because they allege to us the succession of the Apostles, as if that were a sure argument, it must be seen of what force this reason is, at the least in the government which they call the ecclesiastical Hierarchy. first I say, they presuppose a foundation utterly false, that is to wit, the Church to be joined or tied to a certain nation see, or place, considering that all the Scripture, and the experience of that we see with our eyes, be all together contrary. secondly, these which enter not by the door of the house, be not called pastors, neither successors of true pastors, although they occupy the same places, but rather robbers & thieves: And it is not ordained that false pastors or Prophets should be obeyed as successors of Prophets. But we must take heed, and separate ourselves from every one, that teacheth any other doctrine than this of God. Also S. Paul said, that he is accursed, and to be cut off from the Church, which should bring any other Gospel (that is to say any other doctrine of Salvation) than his. He excepteth not the Angels: but he passeth further, and propheuneth that those which should do thus, should sit in the Temple of God, that is to say, should hold the place of Pastors and Elders. And S. john declareth sufficiently in his apocalypse, that it should be namely within Rome, as the ancient writers have understand it. And for to show in few words, there is not one among them from the greatest to the jest, which after this reckoning is not a robber and a thief, if the word of jesus Christ may take place, I say not one excepted, as their Provisions, Presentations, Collations, Signatures, Bulls, Mandates, Preventions, Dates, Consentes, Permutations, Concordates, Resignations, pensions, Annates, Vacantes, Process, Fulmines, takings of possessions, Dispensations, (which be the windows where thorough they enter in) be directly against nature, against all right and reason, against the holy scripture, against all the ancient counsels and decrees, against all the writings of the ancient Greeks and Latins: briefly, they be things of themselves most vile, infamous, & execrable in the Church of God: That never since the world was a world▪ was there any such abomination, nor so open merchandise, of that which of itself is more precious than Heaven and earth, that is to weet, the poor souls of the Christians bought with the precious blood of jesus Christ the Son of God. And let all kings and Princes of Christendom understand, that they shall render a ●o●●ts to the great King of Heaven and earth, for that they suffer thée●ery and robbery to have place in their lands & countries, which hath no title or colour of right either divine or humane. thirdly, if they be the successors of the Apostles, then must the Apostles be their Predecessors. But that case is clean contrary, for in their ecciesiastical regiment there be two sorts of estates, of the which one of them was utterly unknown, not only to the Apostles, but also to all the Christian church, the which may not, neither ought to be maintained or supported in any case. The other, concerning their names, be not now in the Church, but notwithstanding, they be so disguised in effect, as the light is no more contrary to the darkness, than these be contrary to those▪ whose names they bear. Then I conclude, that there is nought in all their case, but an horrible confusion, declaring sufficiently of what father they be children. In the first place, I will speak of the Pope, for as much as he calleth himself head of the Church with the Cardinals, the suffragans, Officials, Proctors, Vicars, Chaplains, Provostes, Priors, with all their sequels. I put in the second place the Archishops, Bishops, Curates, Cannons, Priests, Deacons, subdeacons, Clerks, and such other officers. As concerning the order of S. Peter S. Jerome upon the Epistle of S. Paul to Titus. and S. Paul▪ S. Iherome witnesseth sufficiently (as appeareth also by their epistles.) For in the beginning there was no difference between Priest and Bishop. But if they will regard that which hath happened since, the bishop of Rome hath be not his limits and bonds assigned as the other▪ metropolitans▪ had in the first counsel of Nicene, confirmed by the subsequence▪ When S. Irene and S. Cyprian wrote to the Bishop of Rome, yea in reproving him sharply, did they call him by any other name then brother and fellow? Gregory the first▪ did he not detest the name and office of head Bishop, or Patriarch, declaring in more than twelve sundry texts, that it is the very title of Antechriste? Who hath convocated the ancient universal Synods? Who hath assigned the place and the time? Who hath enjoyed namely the Bishops of Rome as well as all other to be there, but the Emperor? If they believe not us, nor the acts of the Counsels, let them believe the requests, intercessions, and excuses contained in the epistles of Leo the first, a man among the rest full of ambition, which nevertheless did not once think of that which his Successors hath usurped. Gregory the first, which they hold as a Saint, did he call the Emperor any otherwise then his sovereign Lord? a Epistle. 5. of the first book. Namely, did not he witness that it is by the commandment of the Emperor, that he was Bishop? Much less than did the Pope make the Emperors. In the time of Constantine, in the cause of Augustine expoundeth at large against the Donatists. a Bishop of Carthage named Cecilian, was not the Bishop of Rome with other Bishop's Delegates, as judges appointed by the Emperor? And afterward, because there was an appeal from his judgement, the Bishop of Arle was he not sent as Delegate by the Emperor, for to know the cause of the appeal? When a Look the. 6 lesson of the counsel of Chalcedon. Leo the first would extol his pre-eminence, by his Ambassadors in the counsel of Chalcedon, although that which he pretended was a small thing, in respect of that which is done since: was it not put back and denied quycklie by the Counsel? Was it not expressly forbidden in the counsel Milevitane (where as saint Augustine b Canon. 22. of the counsel Milevitane, more there. 1100. was) that from Africa they should not appeal over the Sea? And when three Popes one after another, to weet, Zozinius, Boniface, and Celestine, alleged in the sixth counsel of Carthage, a false Canon of the counsel of Nicene, for to usurp iurisdyction over Africa c The epist. is in the end of the counsel of Africa. , this falsehood was it not discovered and condemned by express letters? In the which it is also declared to Celestine, that he hath not to do to send, neither Legates, nor other of his part into Africa, for as much as it was not so ordained in the Church, nor in no wise to be received. Now these testimonies being most true and certain, by what title doth he call himself, successor of Saint Peter, and head of the Church, under the shadow of ordinances, which they alleged notoriously false, and attributed unjustly to thrice whom they list. As hath heretofore been said, and partly also made by themselves, after their own appetite, against God and all the ancient decrees, of whom they would seem to be the defenders. Or shall it be for that about the year. 607. Boniface the fourth, did buy first of this horrible monster Phocas, (murderer of Maurice the Emperor his Master) the title of universal head or Bishop, which Gregory his predecessor so earnestly did refuse, saying that it was the very manifest title of antichrist? Or shall it be because that Zacharie and Steven the second (for the reward of their cruelties, This was done about the year. 752. and infamous treasons) received the signiory of italy, which they afterward did call the patrimony of saint Peter? This shall suffice them for this time: for if it be needful to enter into further matter, there is well wherewith to banquet them of another sort. Concerning Cardinals, it were needful that they should first of all declare from whence they be come, the which were very diffycill for them. Certainly (if we will believe the godly juggling of that Synod, which they have attributed to Sylvester Pope) their nativity did begin at Constanstine. But there is yet worse, then in so long a time, and in so many Counsels, & so many books of the ancient Doctors, there is made no more mention of my Lord Cardinal's titles, then if they had never been hatched. Wherefore if there were any then, it must appear that their office & charge was very small. And in deed it is evidently seen by that which they allege of Sylvester, that they were none other but Deacons, that is to say, dystrybuters of the goods of the poor, every one in his quarter of the Town of Rome, at that time being divided in 7. quarters which they called Cardines. It is then no marvel 7. quarters of Rome called Cardines. though they be not named by such things as concern the affairs of the true doctrine, or the government thereof, wherein they are not seen, neither do they understand what it meaneth. But afterward when their bishop was exalted. the Priests of Rome would also be a loft: and by this means the name of Cardinal was given to them, and their authority increased and grew up: For it was more than reason, but that they should have part of the booty. And for to hide or dissimule their original, they have agreed to be called. Cardinals, as if they were those upon whom the catholic Church were stayed, as a gate hangeth upon his post: For Cardo signifieth a gate or door post. But they are not determined to leave their title, so long as they add to them, as Saint Cross, Saint Sabine, and other. The which declare yet plain their original and first office. Yet that not withstanding, by a long space, it was thought a strange thing, that a cardinal of Rome should hold a Bishopric, for he could not have it at Rome, where he must do his office of Elder, or of Deacon, and so feed his flock. And for to be a bishop, and not to preach, was a thing no less strange, then to see a shepherd dwell in a City, and be called shepherd, and to receive the wages, without keeping or feeding any Sheep. far was it from their custom, to be absent from their charge and office, or to have a Vicar under them: and yet less to keep them in the courts of kings and Princes, and to be charged with Abbeys and bishoprics. But after the horrible confusion was come, than their charges and offices were converted into dignities, and my Lord the Pope desired no better, then by these traffykes and means to entertain himself with Kings and Princes, even by the means of his Cardinals, who of good right he calleth his Creatures. And nevertheless, of such gre● force is the Truth, that in the year ●▪ ●8. the principal among them, yea, namely the same which at this time, or of late was Pope, and called Paul the fourth▪ declareth freely to Pope Paul the third, that to be a bishop and cardinal, were things utterly not to be suffered. The book is imprinted, and open to be seen. What lacketh it then, that they be not judged by their own mouths? I leave out to speak of their Buggeryes, Avarice's, Simonies, Treasons, poisonings, and other cardinal virtues, used of many among them, which all the world styncketh with the sight and knowledge thereof. To speak of their estate (although they were the most honest men in the world) yet I say▪ they have no approvation nor just title, neither in the scripture, or in Counsel, neither Decree, or ancient Doctor: although they set themselves above the Metropolytanes & Bishops. But truly I agree with them in one thing, that is to say, that their universal head (which Saint Gregory calleth antichrist) cannot better be chosen then of such an honest company. But of one thing I much marvel, that so many great men of so noble and ancient houses, yea even Princes, have thorough this cursed son of perdition been so bewitched, deceived and poisoned, to make them ministers of his cruelties, that they have no more regard to the dignity of their ancestors, nor the building and restoring of the poor Christian Church, and the authority of kings ruinated and overthrown by the false persuasions of this wicked beast. But to be so contamynated with such filthiness to maintain that which they see and know in their own consciences ●owe evil it is. Behold here how the Pope and his Cardinals be the successors of the Apostles and Disciples of▪ jesus Christ: Concerning their suffragans, Officials, Proctors in the Courts of the Church, Notary's apostolical, Promoters, Auditors, Bullists, copyists, couriers, Vicars, chaplains, provosts, and other such innumerable vermin, what can I say otherwise? For one shall find assoon the devil among the Angels, as one word or mention of them in the holy scripture, or in the ancient Counsels, Decrees, Doctors, Greeks, or Latins for to approve them. I say more, that it is as possible to accord these estates with the true form of the Christian Church, as to accord light and darkness, truth and lies. I come now to the other, which have more appearance, for as much as they have their foundation in the scripture: yet notwithstanding, because they be nothing less, then that which they be called, to what purpose doth these names serve which they bear, but the more to condemn them of falsehoodde and deceit. We have here before declared and showed that there is in all two degrees of Ecclesiastical offices, as well for the ministration of the word of God, as of public prayers and Sacraments, to weet, the office of Pastors and Doctors. Such was the manner and the custom in all the primitive Church. And for as much as the pastors are divided into many degrees, to weet, Archishops, or Metropolytanes, Bishops, or Curates, this was not only in respect to the office of the word, but in consideration of the ordering of the affairs which concerneth the Ecclesiastical jurisdiction, of the which we shall speak in his place. Wherefore there is in consideration of the office, to minister the doctrine of the Gospel, no difference before God, between the Archbishop, the bishop, and the Curate, so that each of them be Pastor of their own flocks. And for this cause be they all named with the common name of Bishops. So hath jesus Christ and his Apostles both exercised and spoken, and all their true Successors a Mark. 18. john. 15 Acts. 18. . As if they consider all the ancient Counsels and decrees, concerning the election and the life as well domestical as public, of those whom we speak of, they shall find there and perceive things yet more strait. Now then is it possible that the stubborn impudency of these horned beasts should come so far, to be called Successors of the Apostles, & vaunt themselves of names which appertaineth least to them of any men under heaven? For who set them in this estate? By what door be they entered in? Where is the election & examination of all their life, according to all right orders both divine & humane? Is there one among a hundred of them, that is meet or disposed to think only of his charge or office, or knoweth certainly what office and charge he hath, or which only inquireth after his flock? And if there be found one among a hundred, how doth he occupy himself, but rather to do any other thing, then that which pertaineth to his office? And if of a thousand Bishops or Curates in the papistry there he found one which teacheth his people, what doctrine is it but such as is directly against the truth, as we have declared? And what Sacraments can he minister, what orders may he keep, where there is nought but all pollution and falsifying of the true sacraments, and all abominable confusion, as here before hath been declared? The provincial counsels, how be they kept? Now many archbishops be there? How many archbishops be there? How many Bishops be there, meet to discern and give counsel? Concerning Synods of every Diocese, how be they practised? Wherefore be the Curates called, but to pay their tribute and procurations? What assemble, what doctrine, or what order is there? But I will demand of them, according to their own ordinances, whether one that is excommunicated, ought not to be rejected, and not to be taken as a member of the Church? How much less than ought he to be a Pastor? Secondly, I demand of them, if he be not sufficiently excommunicated, which is notoriously such a one, as are those which jesus Christ and his Apostles command to eschew as one infected, or full of pestilence, and which be expressly entered and maintained in the Church, against all the constitutions, and ordinances of Counsels, Decrees, and ancient Doctors, conformable to the scriptures. Now for to know if they be such, I send them, beside the Scriptures, which we have already often times alleged b 1. Corin. 9 1. Timo. 6 to the Epistles 3. and 4. and fourth book of S. Cyprian, and to the third Treatise of the same, entitled, The simplicity 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 counsel of Antioch. Item to the Canon 14. and 15. of the counsel of Sardicque. Item disti. 23. ca Cleric● 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 texts they shall find by what title they be called Archbishops Bishops, and Curates, how available the title of their Hierarchy is. 13 The abuse which is committed in the second party of ecclesiastical offices which be Deacons. COncerning those which ought to wait and watch upon the doctrine and prayers, let us come first to the dispensation of the goods of the poor, for the which it was declared, that the Deacons were principally established. Also in the Papistry, what examination, what election, or what order is there in the making of Deacons, and Subdeacons, what charge also is given them? Forsooth to be able to iuggell in their mommerie, to be assistant at the renouncing of the sacrifice and intercession of jesus Christ, as hath been declared before in the third and fourth Article, to sing a gobbet of the History of the Gospel, or of an Epistle in an unknown language, and without exposition, to handle the Chalice, to hold the Crewetes, to receive the offering, whereof the poor shall have nothing, to give the Pax, to say Ita missa est in a high Mass. But in what Church? forsooth where they may. And for how long? until they themselves may be Priests even the first day. And because that long time before he be a Priest, that is to weet, before he have the office of doctrine, or of ecclesiastical jurisdiction, according to the old Canons, be must be for a time exercised and proned in these base offices. Therefore it was needful for these Master Apes, to work some invention for to say they keep the ancient decrees. Now I pray you these things considered, by what title dare these wicked wretches be called Deacons, against the testimony of the scripture, against all the ancient decrees and Doctors? For the which they spoke of the office of the Deacons, in the ministration of the Sacrament of the supper, how can it agree with that which is directly against it? And especially of Archdeacon's, by what title are they called by that name, considering they have not followed one jot of their office? And for the administration of the goods of the Church, where is the distrybution of four parts, ordained by ancient Counsels, as it hath been amply declared, in the thirty Article of the fift point? From whence cometh that every benefice as they call it, hath his revenue a part? But that the lords coat which the Soldiers would not tear, is by them parted into infinite pieces? Where is the fourth part committed to the bishop, and how is it distributed? I report me to their whores, to Bawds, to Dogs, to Hawks, Popengayes and Birds, to Horses and Cooks. Where be the clergy that ought to be nourished with his fourth portion? But rather in what Church have they any learned Clerks or Scholars? I report me to the Cathedral Churches and Collegyalles, as they do call them, where the booty and spoil is parted. Where is the fourth part of the poor? I report me to those which keep the accounts of hospitals, how much they be helped by the part of those which have the goods of the Churches? Where is the fourth part for the reparation, not of their superfluous Palaces, unmeet for Christian men, and yet less for the entertainment of such horrible Idolatries? But to maintain the buildings necessary for the congregations, I report me to those that see it. Behold in sum the godly order of this Ecclesiastical Hierarchy in these points. 14 Of the abuse which is committed in the order of Priesthood, and in the government of their spiritual jurisdiction. IF it be needful to speak of the abuse which is committed in the third part of Ecclesiastical offices, of the which hath been spoken in the fift point, in the articles. 32. 33. 34. and other following, by what end may we begin to enter into so great a confusion? first, by what authority have they changed (for the most part) the nature of the spiritual jurisdiction of the Church into a myere temporality, appertaining only to the civil Magistrate, by all right both divine and humane? Secondly, although the Priests or Elders be especially ordained to do their office by God's word, from whence cometh it, that it is so out of use in all the Papacy? For I doubt not of that I speak, and also it is manifest throughout the Scripture, and by all the ancient Counsels and Doctors, that those which be called Priests at this day, be no more like that they bear the name of, then black is like white. For after their manner, what is it to be a Priest? It is to have authority to Sacrifice and to offer up jesus Christ for the quick and for the dead: that is to say, in one word, to turn the roots upward, as much as in them is, of all the ground of our salvation, as in other places hath been said. And from thence is it sprung that of Governors, they have made hireling Sacrificers for wages. And so there is become two sorts of Priests, that is to weet the Beneficed, and the poor hirelings, which live under the other, and be more busied in offerings aswell in their daily butchery for money, as judas was, as also affirming their office to save and damn for money, yea of those which be so occupied to damn themselves, that they are forced to have Vicars under them to damn others. And to advance this occupation, they must yet have goodly Bulls and Dispensations, to distribute to all that cometh, paying honestly for it: to the end that those which live to eat up, devour, and damn all the world, as much as in them lieth, also may devour and damn one another by privilege. For truly it is easy to see in this confusion which is apparent to all the world, and to those which be of the best of them, if their belly do not overcome their consciences, that the Devil findeth himself as it were cumbered and overladen to receive so many at once, and would invent some manner of way, that each may come in his rank and order, drawing and tolling after him his company: a thing certainly moste miserable and pitiful amongst the Christian people. Notwithstanding, who hath this jurisdiction which devoureth the quick and the dead, under the name of the Church? I will not enter here into the great bottomless court of Rome, but I leave it to be scanned to Saint Barnard in his books De consideratione, to Pope ●●gene: although that which they then did, was nothing, in respect of this which is now. But I will speak of the Ordinary. first, my Lord bishop, master Offyciall, master vicar, their Promoters, Procurers, and such like have taken the place of my masters the Sacrificers. On the other side, the Canons as well in their Chapter, as in their dignities Capitularies, likewise have taken their part▪ Now for the first, that is the officials and their sequel, who hath set them in this degree? Truly. the same spirit that doth conduct them, as the experience declareth. For as I have said in other places, it was not possible to have brought them into the Church of God, until they had driven him out, which is the only master, even our Christ. And there is neither holy Scripture, neither Counsel, nor Decree, nor any ancient Doctor which ever did know such monsters. Concerning chapters, there is some more appearance: For the name only of Cannons, and Prebends declareth that they have succeeded in the Clergy, of those that were nourished of the fourth part of the goods of the Church, among whom were chosen willingly, those which were employed to charge an office, and to those which had with the Bishop the spiritual government, where of hath been spoken in the. 32. article of the fift point. But notwithstanding what is the office of Canons? truly nothing less than to govern a Church? For namely, the Bishops would never suffer them, and in deed they could not. And if we shall come to speak of the lives of those Gentlemen, I would know if there be any man that hath his natural wit, that can tell what difference there is between the most part of Cannons and the Hogs. This question avoided, they shall have a respect what order they keep in their Hierarchye. It hath been spoken of the person of those Lords the governors of the Church who having so good a foundation▪ it is easy to perceive what may be their government. first if they would, or did understand how to do it, were it lawful for them, or either archbishop or bishop to reform the doctrine? No, for that appertaineth to the Theologians and Divines. And as for them I confess they be no such. And certainly there may be perceived in the same only the just judgement of GOD, against those which have contemned so excellent an office, as to declare the the secrets of GOD to men. Yet the archbishops and bishops which only will have their voice delyberative in the Counsels, notwithstanding must come behind both in sight and knowledge, of those which have not removed out of the puddle of one popish school, and aught of right themselves to be ordered by the bishops, according to all good order. For where was it ever seen that the Doctor (put the case that such were Doctors, which neither ● To the Sorbonists doctors of Paris, and Inquisitors of Spain. have doctrine, neither flock to teach) should go before the Pastor? And yet notwithstanding, some of these Gentlemen, taketh no less upon them over their native kingdoms. Yea the Pope himself, attrybuting to them the knowledge of doctrine in such wise, that it is not lawful for to gainsay them, under pain to be judged and punished for an heretic. Concerning manners, who is he that will meddle with it among them? For there is nothing in the world that they fear more, and principally in that which concerneth the service of God. For they can do no otherwise without perjury, then to maintain and augment all the tyranny of the romish court. Concerning elections, how is it among them utterly abolished, and changed into this horrible and abominable merchandise of Simony, whereof hath been spoken here before, and especially, in the elections of Canons & Moonkes, as they be accustomed to elect? Who shall call this a lawful election, where as is not but an open most execrable polluting of that which is required in the true elections, according to the word of God, and all the ancient decrees? Concerning confyrmations of officers elected, what other thing is it then a very apish play, from the highest degree which is the Metropolytane, unto the last which is to be received into the Clergy? As for ecclesiastical causes, and namely in corrections, where is the Ecclesiastical Senate? Where is the lawful judgement to teach the ignorant, to call sinners with meekness lowly to repentance? Where is the word of God? Where is the ancient Counsels and Cannons, for to vanquish and convince Heretics? Which be those that have the charge and office to excommunicate? Where be the persons excommunicated? What be the causes Excommuncation? How be they ordered? What absolutions have they? What satisfactions to the Church? Hereby ye may plainly see what their Succession and Hierarchy is, of which they boast so much, and consequently what is the whole government of the Church. ¶ Of Moonkes. If the name of Moonkes (that is to say solitary) be not sufficient to declare that those which at this day be named Moonkes, be nothing less than that which they be called, there be other reasons sufficient for to convince them. For ancient monasteries were as Colleges, into the which men resorted for two causes. first, the better to be at quiet to study the Scriptures. The second to exercise patience, and austerity of life. Not withstanding, it was not to be strained and bound to one place during life without exception. But contrariwise to be the more meet to serve the Churches, when they should be called and elected thereto, as it appeareth by Gregory Naziancene, Basile, and chrysostom, and namely in Saint Augustine a Epi. 76. & 82. . To be idle, or not to work with the hands was intolerable: for on the contrary they lived only by the labour of their own hands, yea and they did give the rest of their labour to the poor. So that a monk not travailing for his living, was esteemed as a Thief b Histori. tripertit. 1. book. , according to the rule of saint Paul c 1. Thes. 3. August. de moribus eccle. catho. Cap. 3. & de opera monacorum. . And to put salvation partly or altogether in their abstinances, how extreme or hard so ever they were, they never thought it. For they knew very well what it was that Saint Paul had written of that point d 1. Timo. 4. . Moreover Saint Augustine testifieth e Augu. de moribus eccl. cath. capi. 33 and saith. Let none be oppressed above his power, least there be superstition in the abstinence of meat: for the weak refusing foolyshlie the use of Wine, were admonished brotherly, that by their superstition they brought themselves rather more weak, then holy. It appeareth moreover by that which Saint Cyprian f First book 11. Epist. said, that it were better for the Virgins which were dedicated by promise to God (that is to weet, to the service of the poor, and not to be idle in Cooventes) if they would not, or could not continue, that they should marry, rather than fall into the fire and burn by their delights, as also Saint Paul hath ordained g ●. Timo. 5. . If this be veresie, Saint Cyprian must be an heretic. Nevertheless, ye may see the manner of the ancient Monasteries, whereunto what shall we find like or agreeing in these stynckinge corners, or dens full of all superstition. apyshnesse, blasphemies, envies, treasons, drunkenness, ambitions, Sodomyes', poisonings, and all other styncking filthiness, so styncking, that they themselves cannot endure it, which appeared long since, and sproonge up by little and little. For Saint chrysostom had no greater enemies, than such false Moonkes and Friars, running by the streets from town to town, and namely of these which be called Mendicantes. Is it not marvel that the cardinal's, and namely among others, he that was Pope of late, named Paul the fowrthe, is not set aside, and all their tail is not sent again to the Devil, from whence they came? For behold their own proper words, in the book which they did offer to Pope Paul the third, in the year. 1538. Entitled, Concilium delectorum Cardinalium, mendicantium ordines tollendos censemus omnes, that is to say: We are of that opinion, that all the orders of Mendicantes, or begging Friars ought to be abolished. Although a certain Friar of late days bathe Imprinted a Book of the Counsels, and hath put in Conuentuales ordines, that is to say, the orders Coventuels. It may be thought he did it to save his own order. But what need is it to enter into these puddelles? truly they must needs be utterly blind, which seek not only Christianity, but also the perfection of Christianity in such an hell, But for this time, to the end we may declare what title they have to meddle with preaching, or with any manner of Ecclesiastical charge or office, I will desire them of four things. The first is, if ever they have been counted, but among those which they call the laity ever since the Church was reform, let them declare. The second, let them deny and they can during the time, namely of Gregory the first that to be of the Clergy, and a monk, were things intolerable h Gregori. 3. book. 11. Epist. except he renounced the Moonkerie. But during such time all ecclesiastical affairs of theirs were interdicted. The third, they deny that they be subjects to the Bishop within their Diocese, i Canon. 4. of the. 15. lesson of the universal counsel of Chalcedon. by the general counsel of Chalcedon, one of the which they themselves compare to the four Evangelists. And if they allege their Privilege of exemption, let them show that the holy ghost doth ever deny or gainsay himself, or that the Pope can abolish the decrees of a general counsel ratified and approved so many times, and so authentic. The fourth, let them declare if there be any idle monk, that is to say which doth not his good will to get his living; which is not an Apostata and perjured, by the contents and rules of his own order. These points answered it will be time to consider what order they ought to keep in their goodly Hierarchy. 15 The Papists be manifestly culpable of rebellion against the magistrate. THe impudentie of those which burden us to be rebels against kings, Princes, or other Magistrates, is to much, and to extreme. For concerning our doctrine, it is clean contrary, as we have declared in the sixth point. And for experience, we make judges (with our Princes and Lords) all the whole world, yea even our cruel persecutors. But if there be Anabaptists & libertines, which do ●owe abroad the contrary to defame the verity of the gospel, be we in the fault? It is we only that at this day do strive & inveigh against them, more firmly and lively than all the rest of the world. But what need is it in this case to attribute it to the Anabaptists? For there be no people in all the world less subjects to kings and princes, than those which burden us falsely and against the truth. For who is he that abaseth & bringeth down kings and Emperors under his feet? And namely, is there ever so villain a monk, or so wicked a Priest in the world that is not exempt from the jurisdiction of the secular magistrate, as they call him? Let those here answer us, in steed to accuse us: For consider what we say and maintain, for asmuch as jesus Christ himself hath practised (although he were exempt being the son of God) a Math. 17. and the Apostle expressly command that b Roma. 13. every person shallbe subject to the superior powers with a threat, that he which resisteth them, resisteth God. Also S. Peter c 1. Peter. 2. hath ordained & declared largely as foreseeing that which those should do, which falsely would be called his successors. From whence think ye doth come their exemptions which they call ecclesiastical, & these their temporal jurisdictions which have destroyed the Church? Those which now a days maintain & think that in such things consisteth the pre-eminence of the Church, be they not the same of whom s. Jude d jude. 8. hath spoken, which follow the flesh, walking after their old filthy lusts, contemning powers & signory? which also be audacious & pleasers of themselves, not having any fear or shame to contemn and despise rulars & powers. If they will not believe us, nor experience at the least let them hear what is written. S. Chri. e Chrisost▪ on the beginning of the 13. chapter of the Epistle of S. Paul to the Rom. expounding these words of S. Paul: let every person be subject to the higher powers, this saith he is ordained to the ecclesiasticals & clergy, and to Monks, and not only to the seculars or laity, although that were Apostle, Evangelist, or Prophet, or any other whatsoever it be. For thy obedience & subjection doth not alter thy service towards God. Behold also what S. Bern. f S. bernard in the boots, De consider●●●one, writter● to Pope Eu●ene. hath written: by what title saith he is it, (speaking of the temporal sword) that the Pope selleth these things? It is not according to the right use Apostolical. For Saint Peter could not give that which he himself had not, but he hath left to his successors that which he had, to weet the care of the Churches. Item saith, he, your powers are not over possessions, but over the sins, for as much as ye have received the keys of the kingdom of heaven, not for to be great Lords, but to have the correction of vices. Which dignity seemeth greatest to you? To forgive sins, or to distribute possessions? There is no comparison. These earthly superiorities have their judges, which be Kings of the earth: and wherefore usurp you the office, dignities & limits of other men? Learn saith he, to have a spade to delve, and dress the vinyeard of the Lord, and not to bear a Sceptre. And yet more, it is a clear thing saith he. that all lordships is forbidden to the Apostles. Go then thou which usurpest the title of an Apostle in ruling Lordlike. Go where as the authority and power is set in the apostolic seat. Behold the proper words of Saint chrysostom, and Saint bernard, which heard not the blasphemies of Boniface the eight, and other such Monsters. And if this sufficeth not, let them add to it the Epistles of saint Gregory to the Emperor Maurice, & the answer of pelagius Pope, to Chyldebert. 25. quest. 1. Chapter Satagendum, and likewise the answer of Leo the fourth. 2. q. 1. Chapter nos si incompetenter. By this shall appear more clear than the day, from whence their tyranny doth come, which at this day hath brought under them, the kingdoms of the earth. It serveth them to no purpose to allege the donations and gifts of Kings: besides that which they have forged, and make men believe what they list. It is certain that kings may not, nor ought not to change the order, which is established of God, that which hath divided and separated these two iurysdictions. And also they cannot allege prescription. For there is no prescription against God. Besides that in them there is nothing to be had but most evil conscience and infidelity. ¶ The conclusion of that is aforesaid. THese things considered, I hope by the grace of God, that all men of a sound judgement, may easily know by the conference, aswell of the doctrine, as of the exterior government, on which side the verity of God doth stand, and what slanders they bring upon us, against all reason. Wherefore we require in the name of God, those which by ignorance hitherto have persecuted the innocents, to have more regard to themselves, and to the judgement of God, which is to come. If they be kings, Princes, or other noble and worshipful men, that they will so much the more be diligent to hear the verity, which only may make them long time & haply to reign: and also take heed of those which under a false semblance of Religion do abase and bring under the sceptres and crowns of kings, to their boods, hats, mitres, and crosses: yea so far as to make them serve to their insatiable covetousness and extreme cruelty. If they be judges and magistrates, let them consider for the honour of God, that when they shall come to render a count of their judgements, it shallbe a poor defence or excuse for them against the wrath of God, to allege that they have hen but the ministers of the laws and statutes which themselves did not make. This is the excuse of such as do set other a work to shed innocent blood. If they be private persons, let them understand that where there is no understanding or godly knowledge to render a reason of his fact, there can be no zeal of God, but a very wilful rigour, for the which they shall give accounts. And at the least let them take the leisure to confer the lives of those upon whom they have been so cruel (without understanding) and what was their case with those other which have provoked them to be polluted with innocent blood: and by that means they shall judge the tree according to the fruit. Concerning those which by a wilful malice have conspired against the truth and extend all their power to animate and stir up kings and princes against us, but the only Lord hath kept his Church against their rage and fury betherto, and will do to the worlds end. Notwithstanding, let them enterprise and do all that they may, & do the worst to us they can. Which is to cut us of and destroy us utterly: for that is the best we hope to have at their hands. But if it please the Lord they shall win no other thing, but in despite of them our poor Paper in the end shall quench their fires, our pens shall break their swords in their hands, our patience shall vanquish their cruelty, and they shall see with their eyes, that truth shall have the victory, and their wicked kingdom overthrown. For it must needs be, will they, nill they, that this word pronounced by the Son of God be fulfilled, every plant which my heavenly Father hath not planted, shallbe plucked up: such is that faith for the which we suffer, in the which we now live in, and hope to die, to live for ever. FINIS. Another brief confession of faith, according to the same herebefore and the same author. FOr asmuch as God is perfectly right I wise and just, and all men wholly and altogether sinners, than out of these two things must needs be, that either God must renounce his righteousness and justice which cannot be, or all men without exception be utterly lost and condemned, except they satisfy fully, and perfectly the divine justice. But he satisfieth perfectly the divine two justice, which payeth all that be oweth to God. Wherefore we must first seek what it is that man oweth to God, & then whether he be able to pay him, thirdly if we cannot find in ourselves wherewith to pay him, we must see then where we may borrow to pay, that we perish not by the just judgement of God. Wherefore to the end we may know III what it is that man oweth to God, we must consider the form and manner of the oblygation wherein we be bound in our creation, and what is written in the two tables of the law, and then we shall find that we are bound to love God above all things, and with all our heart, and our neighbour as ourselves. So it is apparent that we own to be paid perfect love to God and to our neighbours. But how can this be done, if first we IIII be not naturally apt and inclined to do this? For experience teacheth that our nature is clean contrary to this. For all men of themselves or of their own will be inclined rather to hate God and their neighbour, contrary to love. Now if our own nature draweth us to hate, how can we pay the love which we do owe? Of this we may gather three conclusions, V that is to say, that all men of their own nature be haters of God being corrupted. Then it followeth that they cannot only pay that they do owe, but also they bind themselves daily more and more, and endebte themselves by new sins to the just judgement of God, from whence it followeth necessarily, that either all men without exception must be condemned, or else find some one that will pay their debts. Now where shall we find such a VI pledge or surety that is meet and able to do it. certainly in no place among the things that be created. For if we search among the Angels, the answer is ready, the Angels be not bound for the sin of man. For the righteousness of God cannot demand of the Angels that which man oweth. And also there is stirred up the wrath of God which must be borne: and it is certain that the Angels themselves be not able to bear so great a burden. But if Angels be insufficient and unable VII to bear so great a burden, what creature can be found that is able to do it? Wherefore we must necessarily have refuge to some one that is more mighty than all creatures, and also that must be very man. For if he be not more mightier than any creature, that is to say, very God, he can not bear the burden of the wrath and ire of God, but should himself be overwhelmed under it, then much less could he satisfy for others. And if he be not a man, how should he deliver man by his satisfaction? It is necessary then that a mediator be found which is God and man, and such one is jesus Christ, as the Christian religion teacheth us. Now let us see whether jesus Christ VII be such one that we may find in him all that is requisite to our salvation. first jesus Christ is very God, from whence it followeth that he can be a savionr. And also be is very man, from whence VIII it followeth that he is of nature meet to suffer that which the justice of God requireth to be revenged for the sin of man. For if be only were God he could suffer nothing, and if he were only man, he should sink under the burden of God's wrath. Because he is God and man, therefore he was able to die, and vanquyshe death in dying. Moreover, for asmuch as be is man IX most pure and most holy conceived by the holy ghost, this purity being perfect, pleaseth God. Wherefore we have in jesus Christ, a man agreeable & pleasing unto God. Now out of this purity springeth two Rivers, as out of the fountain or spring, that is to say, a perfect righteousness, and a whole and perfect abstaining from sin▪ For jesus Christ very man bathe fulfilled all the will of God, for as much as he never sinned in any manner wise. Therefore be is most just & righteous before God, aswell because of this natural purity, as of the fruits springing out of the same purity and cleans. Wherefore we may with good right X conclude, that we do find only in jesus Christ perfect remedy against all the evils that doth or mought fear our conscience, or let us from coming to the glory of God, or might cause us justly to be condemned to eternal death. But yet nevertheless we must join a XI condition to this, that is to say, if we do take or join to us these remedies in jesus Christ. For as it profiteth not a sick person to have a good medicine except be use it, nor a hungry man to be at a tables end garnished with plenty of good meats except he eat of them: likewise be there medies of jesus Christ against the wrath of God and eternal death set before us in vain, except we use them. Now we cannot use them, except first we know by what manner, & after what sort it may be done. Wherefore first we must see how jesus Christ is, & may be applied to our profit & advantage. Then to declare how jesus XII Christ may be applied to our salvation & eternal life, we will use this preface. As it is not in our power to find a medicine of salvation▪ so can we not find the manner how to use this medicine. For as in the sickness of the body, the sick person is passed all hope of health & utterly despaired, than it is needful for the Physician not only to find and prepare the medicine, but also to dispose the sick person so as he will & may use this medicine, and that he may understand how to use it: so the sickness of the soul, which is most precious above allthings, & in the which mankind is not only ignorant, but also enemies of their own salvation, than we must understand by the Physician of the soul what is the medicine, then after what manner it must be used, yea & in such wise that the same Physician do prepare & make us apt and meet that we both will and can use those remedies which he prepareth and appointeth to us. God then is he which in the beginning XIII of the world spoke by his Angels to the first man, that is to say, Adam and others until Moses, declaring to them the only remedy of salvation, as before is declared, that is to weet jesus Christ, in whom only we find all that is needful and requisite to salvation. And after the rejecting of all other nations & people made appointment with the posterity of Abraham, & multiplied them exceedingly & expounded to them his will most abundantly, as it is comprised in the. x commandments of God. & also joined thereto certain sacrifices and ceremonies, the which did not only divide the people of God from all other nations, but also were certain testimonies of Christ's coming▪ & of all the things that he should suffer, for to deliver us from the wrath of God: so that they might certainly trust and believe in him which they hoped should come. Moreover, because God knew that the devil would move & stir up false Prophets which would spread forth their lies as the true commandments of God, he willed Moses and the Prophets to write all that God revealed to them, to the end that the false Prophets should not so easily deceive the people. But in the end when the time was come XIII which he had eternally appointed according to his eternal & infinite wisdom, he sent down and presented from Heaven his promise, that is to say, his eternal son, the which took upon him a very humane body, by the virtue of the holy ghost, of the substance of the virgin Mary of the seed of Abraham and of David, with the which body God conjoygned a most pure and most holy soul, created by the same force of the holy ghost. He was made the very mediator as is said before, and hath truly fulfilled & accomplished all that was necessary to be fulfilled for to reconcile man unto God. But in the end when all these things XIII were fulfilled, jesus Christ ascended up into heaven, and willed this doctrine not only to be preached by mouth of the Apostles & Evangelists, but also that their hands should write it in such wise, as the Church should have to the end of the world one certain doctrine, upon the which she might stay & rest, and also by it might separate most clearly the lies of the false Prophets and Antichrists from the only verity of God, which is comprehended wholly and perfectly in the books of the old and new testaments, so that it is not lawful to change any thing, either add to it, or take from it. Moreover this doctrine had been written in vain, if it were not preached and declared faithfully. And man cannot endure nor sustain the face of God or of Angels. And God having pity of the seed of man, in this point hath ordained and constytuted Pastors and Teachers in his Church, by whom he willed that this doctrine should be faithfully declared and applied to the necessities of the Church publicly and particularly, that man should not allege any ignorance of the will of God. Wherefore to the end I may comprehend all these things in few words, we learn by the mouth of the faithful Ministers of God, which declare his word to the church, all that we have heretofore declared to be necessary to understand our misery and our salvation. And for as much as when the word of God is preached unto man, it is as if they spoke unto insensible stones, therefore we must know that as God worketh to the external senses by his word pronounced by his Ministers, even so he worketh inwardly by his infinite power, that is to say, by his holy spirit, whose office consisteth in these effects here following. first, that as this part of Scripture (which is called the law) testifieth to our ears, that we be most miserable sinners deserving eternal death, even so the holy ghost teacheth the same, and sixeth it in our consciences (which otherwise were dull and insensible) and maketh that we be touched with the true & perfect feeling of our sins, which is the first step or degree to salvation, as in the sickness of the body, it is needful above all things, for the recovering of health, to know that we be sick, and how grievous our sickness is, and what manner of sickness it is. The second effect or work of the holy ghost is utterly contrary to this aforesaid. For it afflyeteth us, because it declareth to us our damnation by the law, and how the hells be open to devour us. But this again doth comfort us, when the certain and only remedy of salvation is applied to our conscience, which is declared unto us by the other part of the scripture which is called the Gospel, that is to say, the happy and blessed message of salvation freely in jesus Christ, as we have declared here before in order at large. Now this remedy is applied by a double effect and working of the holy Ghost. For first the holy Ghost disposeth our intelligence, to the understanding of the doctrine of the Gospel, which otherwise seemeth to the world very foolishness, and so incontinently after it maketh our spirit believe that this doctrine of salvation freely in jesus Christ, is not only true (for the Devils know also that this doctrine is most true, and yet therefore be not saved) but also that it appertaineth to us: and this is it that is called faith, the which is so highly commended in the scripture, which is to be understand when any man doth persuade himself certainly, that salvation & eternal life doth properly and particularly appertain to himself, because jesus Christ is declared to us in his word under this condition, that we do taste of him, and apply him to ourselves by faith. It followeth then, that faith is the only instrument, by the which as by one's hand salvation may be felt and taken in jesus Christ. And therefore S. Paul said, that we be justified by faith only, and also do live by it only: not that faith is our righteousness and life, but because that by only faith we embrace jesus Christ, and be certain that he is our righteousness and life. For when any man believeth that he is appointed and ordained to salvation and eternal life in jesus Christ, incontinent he is made partaker of all the benefits of jesus Christ to eternal life: for jesus christ is offered to us upon this condition. The third effect and work of the holy ghost is fixed and set on our hearts on this manner, that as he doth unite and knit us into jesus Christ, as is said before, and that jesus Christ can not be idle within us, it is necessary that the same holy ghost which engendereth faith in us (as is said) do sanctify our hearts, that is to say, do consecrate us to God. Now this sanctyfication hath two parts, that is to say, the abolishing of this corrupt nature and quality, which before caused the law of God to displease us, and the creation of the new nature or quality maketh us to begin to will and to do cheerfully and courageously those things which we know do please God. Now this abolyshing is first begun in the understanding, by the which the darkness is lightened in such wise, that we begin to know and approve that which we did think before was foolishness. Then after in the will which is consecrated to God in such wise that it hateth sin, not for the pain, but for the love of God, and loveth righteousness, not because of reward, but because that righteousness of itself pleaseth God, so that if there were not yet death appointed and prepared for sinners, or eternal life appointed and prepared for those which study to do righteousness: yet had he rather for the love of God to follow righteousness, that is to say, to serve God holily, & to love his neighbour as his law commandeth, and to endure and suffer all manner of pain for his name's sake, then to serve the Devil and his covetousness. Wherefore to the end that I may gather all sumarily together, how only in jesus Christ we find all that is necessary to salvation, likewise only by the holy Ghost we apply jesus Christ to ourselves by faith. But because this faith in the beginning is very small in us, it is necessary that it be increased in us daily: wherefore now we must declare by what entertainment or means it is nourished for to increase more and more in us. first, as it is created in us by the holy Ghost thorough the means of the word of God▪ which is sown in our hearts, and for that cause is compared to seed: So likewise it is nourished and increased by the same word, when we hear it diligently and truly preached in the Church of God, and also when we read it in our houses, and think upon it diligently, & meditate in it day and night, forsaking all human and worldly affections which mought turn us from God, and hold us in worldliness. Therefore David said he was happy, who? not the rich, not Kings, or princes, or Merchants, or any other Citizens of this world, but he, that thinketh continually and meditateth diligently in the doctrine of God. Therefore they be called strangers in this world, wandering and marching toward the celestial country. Secondly, we must know, that God aideth and helpeth our debility and weakness in such sort, that not being content to declare unto us by his word with what love he loveth us in his son jesus Christ, but would also join to his word certain outward marks or signs, to the which also he added certain ceremonies or manner of doings, representing (by a certain manner) to our eyes, and giving into our hands his son jesus Christ with all his goodness and virtues, of the which we have before spoken, to the end that our faith being aided & supported by these helps, should be more and more confirmed in us, to draw us nearer to jesus Christ. Now these marks be called in Greek mysteries, that is to say, secreetes, because that God doth signify and represent to us by them things which be very secret in deed, because man should never doubt in them, that is to say, jesus Christ with all his virtues and goodness unto eternal life. But in latin they be called Sacraments, because of an other manner of use of them, of the which we shall speak hereafter. Now there is in the Church of Christ but only two sacraments, that is to say, Baptism, and the Lords supper: because that after the abolishing of the Ceremonies of the law, and that the son of righteousness is sprung up, God would not again wrap us in a multitude of figures and shadows, but only hath ordained two Sacraments, and willed that they should be composed & made of most simple things, that is of water, bread and wine, and that they should be celebrated with most simple Ceremonies, that is with sprinkling of water, in eating of bread, & drinking of Wine, lest that man which of nature is sore given to superstition, should abuse these things. For if they should see any great preparation or some gorgeous or exquisite Ceremonies, they would stay and be utterly occupied in these external pomps. And in steed where they should by these marks ascend upward into heaven by faith, and there embrace the things which to us are signified by these marks and tokens, yet contrariwise forgetting heaven, would stay altogether in these outward marks, and there would search his salvation. Therefore those did wholly & altogether corrupt the use of the Sacraments, the which not content with the simple and bare institution of jesus Christ, have burdened and charged the Church with infinite Ceremonies, so that of a Christianity, they have made not only a Jewry, but also a Paganrye. The Sacraments be ordained of God for the same and & purpose that the word lively declared is, without Sacrament, that is to say, to be means to us to serve and aid us more and more to unite and join us to jesus Christ by faith, the which cannot be without the word. For the word declareth to us, that which God doth represent and ratify by them, for as much as they be disible signs of the spiritual conjunction which we have with jesus Christ. Now there is 4. principal points to consider in this matter: the first what the signs be, the second what is the thing signified and ratified by them, the third what is the conjunction of the signs and the thing signified, the fourth how we may communicate with the signs and the things signified. The signs be as well things needful to serve us in the Sacraments (which be water in Baptism, bread and wine in the Supper): as be the Ceremonies and manners of doings or ordinances by the word of God in the use of them, as we shall say hereafter. The thing signified is jesus Christ with all his goodness, by the which we be united together with him to have eternal life. The signs be not transported or transubstantiated into the thing signified, but be conjoined with the same, not by pronunciation of certain words, but by the ordinance of jesus Christ, author of the Sacraments: and not by a corporal manner, or natural, but only so as God offereth always spiritually, that which is signified by the corporal signs. The means to communicate with the signs is visible & natural, but the thing signified, that is jesus Christ with all his goodness, is received spyrituallye by faith only, as is said before. Then it followeth, those that be not in the faith receive but the bare signs, but be nevertheless culpable, as well for that they receive but the bare sign unworthily, as also for that they have no respect nor regard to the thing which was offered to them, and signified, that is to say, jesus Christ with all his goodness, the which they have rejected by their wickedness. The sign of Baptism is water, with the which we be wet according to the ordinance of God, in the name of the father, of the son, and of the holy Ghost. The water representeth to us the blood of jesus Christ, which was shed for the remission of sins (as the visible water is shed upon our bodies) the which sanctifieth us to live righteously, as was said before. And forasmuch as the Sacraments ought to proceed after the word, because that the thing for the which they were ordained to signify and zeal into our hearts cannot be received but by faith, & faith is given to us thorough the preaching of the word: Yet nevertheless concerning the young children of the faithful, we do communycate and receive them into Baptism, although as yet they be not capable to hear the doctrine, or to make confession as they ought to do, if they were come to age, yet neverthesse's they be comprised in the covenant with their fathers, for the which by consequent the mark or sign may not, nor ought not to be denied them. The second use of Baptism is to join us together to live all with one accord, without changing, putting too, or diminishing the mark or badge we all hear. In the holy Supper of the Lord, celebrated according to his holy ordinance, without changing, or putting too, or diminishing, the bread is a Sacrament to us, that is to say, a seal and mark of the very body of jesus Christ, which ascended up to the right hand of God his father, after his death & resurrection. The wine likewise to us is the Sacrament of the very blood of him which shed it for us. The breaking of the bread to us, representeth the precious body of jesus Christ to be broken with the sorrows and pains of death: the pouring forth of the wine, the shedding of his precious blood: the Minister giving us bread & wine, representeth jesus Christ giving himself to us. In that we take, eat, & drink the bread and wine, testifieth to us, and sealeth into our hearts, the unity and knot of our bodies with jesus Christ, to possess him more & more with all his goodness to eternal life. Not with teeth or mouth, but with true & lively faith, which lifteth us up into heaven, spiritually to embrace him (and yet nevertheless most truly) which is our nourishment to everlasting bliss, as the bread and wine corporally and visibly received, doth entertain and noorysh us in this corporal life. For we doubt not but God will accomplish and fulfil that which he promiseth by his word, and offereth by his Sacraments to all believers. The second use of the holy supper is to unite us together as members of one body, like as we do eat of one bread, made of many grains of wheat, and drink of one Wine, made of many grapes, to be partakers with jesus Christ. And as we must eat daily to entertain and preserve us in this life, so likewise it is requisite to come to this spiritual Table, as often as is possible, the which cannot be in Baptism. For it is sufficient to be once entered into the church never to departed. Likewise, forasmuch as it is required that every man prove and examine himself, to weet, publicly and openly to avow and declare the death of the Lord with thanksgiving, in the holy Communion. Also it appeareth that it appertaineth not to those that be not meet to receive it, to wit little children, which nevertheless be saved, forasmuch as they be comprised in the covenant of salvation with their fathers: neither appertaineth it to those which be not instructed, or do not understand the law of God, or have not so much profited as to make profession of their faith: nor likewise to those which be declared excommunicated, that is to say, thrown out of the communion and company of the faithful, by the lawful judgement of the Church. Behold in sum what is the doctrine of our salvation thorough jesus Christ only, by the means of our faith. And whosoever receiveth this doctrine (the which cannot be, but where it is faithfully preached, & the Sacraments truly ministered, according to the order established by the word of God) is a member of the church of jesus Christ, which is called catholic, that is to say universal, and out of that Church is no salvation. Moreover, all congregations and assembles whatsoever they be which hath not those marks, although they call themselves the Church of jesus Christ a thousand times, what soever place or succession they allege or show forth, can be no other but the▪ synagogue of Satan, wherein there is but damnation. And therefore it is good & needful for all men to separate themselves, and departed from them according as S. Peter said, save yourselves from this perverse generation, speaking of Aaron's successors, and of the Church of jerusalem. FINIS.