The confessyon of the fayth of the Germaynes exhibited to the moste victorious Emperour Charles the. v. in the Councell or assemble holden at Augusta the yere of our Lorde. 1530. To which is added the apologie of Melancthon who defendeth with reasons inuincible the aforesayde confesyon translated by Rycharde Tauerner at the commaundeme[n]t of his master Thomas Cromwel chefe Secretarie to the kynges grace.

❧ Of the Churche. ❧

THe seuenth article of our con∣fession they dampne in whiche we sayde,* 1.1 that the churche is a cōgregation of sayntes or holy mē. And they make a longe pro¦ces, that euyll persons are na•• to be segregate or deuided fro•• the churche, sythe that Iohan Baptist co••••pared the churche to the floure of the Barn•• in whiche bothe corne and chaffe be layde to∣gether on an heape.* 1.2 And Christe compared it to a nette in whiche be caught bothe good fys¦shes and badde. Without doubte, it is a trewe sayde prouerbe. Agaynst the byting of a syco∣phaunt or sclaūderer there is no remedy. No∣thyng can be spokē so circumspectly but that a captious sclaunderer shal fynde occasion to depraue it. We, euen for thys very cause dyd adde the eyght article leaste any man shulde thynke that we seuered the euyll persons and hypocrites from the outwarde societie of the churche, or plucked away the vertue from the sacramentes whiche be ministred by hypocri∣tes and euyll men. Wherfore here nedeth no longe defense agaynste thys sclaunder. The eyght article dothe sufficently purge vs. For we graunt that hypocrites and euyll men be in this lyfe mixed in the churche and be mem∣bres of the churche, as touchyng the outward societie of the signes of the churche, that is to wete, of the worde, profession, and sacramētes namely if they be nat excōmunicate. Nor the

sacramentes be nat therfore without vertue because euell men minister them, or euyll men receyue them. For Paule {pro}phecieth that the tyme shulde come when Antichrist shuld sytte in the tēple of god, that is to say, shulde haue dominion and beare officies in the churche. But the churche is nat only a societie of ex∣terne thynges and rites, as other polecies or ciuile societies be, but principally it is a so∣cietie of fayth and of the holy ghoste in mens hartes, whiche yet natwithstādyng hathe out¦ward notes & tokyns wherby it may be knowē as the syncere and pure teachyng of the gos∣pell, and the ministration of the sacramentes agreable to the Euangel of Christe. And this churche only is called the bodye of Christe, whiche, Christ with his spirite reneweth, san∣ctifyeth, and gouerneth, as testifyeth Paule sayeng. And hym he made head aboue al, of the chur∣che whiche is his body, that is to say, an entiertie or the hole congregation of hym whiche wor¦keth all together in all men. Wherfore they in whom Christe dothe nothynge worke, be nat membres of Christ. And thys confesse the ad∣uersaries that the euyll persons be deade mē∣bres of the churche. Wherfore we wonder why they rebuked our description which speaketh of the quicke membres. Nor it is no newe thīg that we bryng in.* 1.3 Paule defyneth the churche in lyke wyse where as he sayeth, that it is puri∣fied, to the ende it myght be holy. And he addeth these outwarde tokyns, the worde and the sa∣cramentes.* 1.4 For thus he sayeth. Christ loued the churche and gaue hym selfe for it, to sanctify it, purifi¦eng it with the bathe of water, by the worde, to the ende he myght exhibite it vnto hym selfe a glorious

churche, nat hauīg any spotte or wrynkle or any such thynge but that it be holy and inculpate. Thys sen∣tence we dyd putte in the confession almoste worde for worde. Thus also the article of the Crede dothe defyne the churche, whiche hyd vs beleue that there is a catholike churche. But the wycked men be nat the holy churche. And the article folowyng whiche is Sanctorum communionem the communion of saynctes seme to be added for an exposicion to shewe what the churche is (that is to say) a congregation of holy persons whiche be felowes and parta¦kers of the same gospell, of the same doctrine and of the same holy ghoste whiche reneweth sanctifyeth and gouerneth theyr hartes. And th{is} article is propouned for a necessary cause we se infinite perylles, whiche do manasse de∣struction of the churche. Infinite is the mul∣titude of the wycked in the churche whiche oppresse it. Wherfore leste we shulde despayre, and to the entent we shulde knowe that the churche at leaste wayes shal remayne, and be∣cause we shulde knowe that (be the multitude of the wycked neuer so great) yet the churche standeth, and Christ perfourmeth his promis∣ses to the churche, & remitteth sinnes, hereth, and geueth the holy goste: this artycle of the Crede propouneth vnto vs these consolati∣ons.* 1.5 And it nameth it a catholyk church lest we shulde vnderstāde the church to be an out∣warde congregation of some certayne nation, where as it sygnifyeth rather men disparsed through out the worlde which agre in the gos∣pell and haue al one Christe, al one holy gost,* 1.6 and the same sacramentes, whether they haue lyke traditions of man or vnlyke. And the

glose in the decrees saythe, that the Churche largely taken compriseth both good & euyll. Moreouer, that euyll men be of the Churche onely in name and not in dede: but the good both in dede and in name, In this sentēce be many thynges red of the fathers. For Ierom sayth:* 1.7 who therfore is a synner maculate with any spotte, can not be sayde of the churche of Christe, nor subiecte to Christ. Wherfore although hypocrit{is} and euyll men be felowes of this true churche accordynge to externe rytes: yet whan the churche is defined, we must nedes define that whiche is the lyuynge bodye of Christe, and which is the churche both in name & in de••e. And that for many causes, fyrst it is necessary to be knowen what thynge dothe principally make vs membres and lyuishe membres of the Churche. But if we shulde onely define the churche to be an externe polecie of good and euyl, men shal not vnderstande that the kyng∣dome of Christ is the iustice of the herte, and a gyuynge of the holy ghoste, but shall iuge it only to by an outwarde kepīg of certaine ryt{is} & ceremonies. Moreouer what diuersitie shall there be betwyxte the people of the lawe & the church, if the church be an outwarde policie▪ But Paule doth so discerne the church from the people of the lawe, y^t he calleth the church a spirituall people, that is to say, distincte not by cyuyle rytes from the gētyles, but the true people of god regenerate by the holy ghoste. But in the people of the lawe besyde the pro∣myse made of Christ / also the carnal sede had {pro}mises of corporal thing{is}, of a kyngdome. &c. And for these promyses the Iewes were cal∣led the people of god, not onely the good, but

also they whiche amōge them were euyll. For god seuered this carnall sede from the rest of the gentyles by certayn externe ordinaunces and promyses. And yet those euyll persones pleased not god. But the euangell bryngeth not a shadowe of eternall thing{is}, but the selue thynges whiche be eternal, as the holy ghost, and ryghtwysenes, by whiche we be rightwyse before god. Wherfore they only be the people accordyng to the gospel, whiche receyue this promyse of the spirite. Besyde this, the chur∣che is the kyngdome of Christ, distincte from the kyngdome of the deuyll. But certayne it is that wycked men be in the power of the dy∣uell, and membres of his kyngdome, as Paule teacheth sayinge,* 1.8 that the deuyll is myghtye in infidelles. And Christe sayth to the phari∣sees (whiche without doubte had an externe societe with the churche, that is to wyte, with the holy persones that were in the people of the lawe, for they were rulers, they sacrifised and taughte) Ye be of your father the deuyll. So that the churche, which is the true kingdome of Christe, is proprely the cōgregation of the godly. For the wycked be ruled of the deuyll, and be his captiues & prisoners, they be not ruled by the spirite of Christ. But what nede mo word{is} in so manifest a thyng? If the chur∣che, whiche is truely the kyngdome of Christ is distincte from the kyngdome of the deuyll, it ensueth necessarily that wycked men, which be in the kyngedome of the deuyll, be not the churche, Althoughe in this lyfe because the kyngdome of Christe is not yet declared and opened, they be myxed with the true churche, and beare offices in the churche / nor the wyc∣ked

be not therfore of the kīgdome of Christ, bicause the reuelation & openīg of the matter is not yet made. For this is alway the kynge∣dome of Christ, whiche he by his spirite viui∣fieth, be it disclosed or hydde by the crosse. Lykewyse as Christ is the selfe same, whiche is nowe glorified, and whiche was before cru∣cified and afflicte. And to this agree the simi∣litudes of Christe, whiche clerely sayth, that the good sede be y^• chyldren of the kyngdome,* 1.9 but the darnell be the chyldren of the deuyll, the felde he calleth y^• worlde not the churche. In likewise Iohn̄ speaketh of the hole nation of the Iewes, and saythe that the tyme shall come, y^• the true Churche shalbe seuered from that people. So that this place makethe ra∣ther agaynst the aduersaries than with them, for it sheweth that the true and spiritual peo∣ple be seuerable from the carnall people. And Christe speaketh of the ymage and lykenes of the churche, whan he saythe: The kyngdome of heuen is lyke to a nette, or to .10. virgyns. &c. And he teacheth, that the Churche is hydde with the multitude of euyl men, lest y^• this sclaūdre or offendicle myght offende good men / & also to thenten•• that we shulde knowe y^• the word{is} and sacramētes be of efficacitie and strength, although euyll menne haue the handlynge of them. And in the meane season he teachethe, that those wicked mē, although they haue the societie of outwarde sygnes: yet they be not the very kyngdome of Christe, and the mem∣bres of Christe, for they be membres of the kīgdome of the deuyll. Neyther do we dreme of a Platonical citie (as certain men do wyc∣kedly belye vs) but we do saye, that this hath

a beinge and is in dede, euen the true beleuers and ryghtous men sparcled & scatered abrode throughout the hole worlde. And we put vn∣to, tokens and markes, the pure doctrine of the gospell, and due administration of the sa∣cramentes. And this churche is proprely the pyller of trouthe, for it holdeth faste the true and pure gospell, and (as Paule saythe) the foūdation, whiche is the true knowledge and faythe of Christ, albeit there be euen amonge these also manye weyke persones, whiche v∣pon the fundation do buylde stubble or strawe that shall perysshe, that is to say, certayne vn¦profitable opinions, whiche yet bicause they do not ouerturne and destroye the fundation, be partly forgyuen them, and partly also be a¦mended. But the wrytynges of the holy fa∣thers do witnesse, that otherwhiles they haue also buylded stubble vpon the fundation, but yet suche haue not ouerthrowen theyr fayth. But the most parte of these thynges, whiche our aduersaries do defende, do quite & cleane ouerthrowe the faythe / as (for example) that they do condempne the article of remission of synnes. In whiche we do say, that by fayth is receyued remission of synnes. It is a a mani∣feste and a perylous errour also, that our ad∣uersaries do teache men to merite remission of sinnes by loue towardes god, before grace. For this also is to take awaye the fundation, (that is to witte) Christe. Also what shall we nede faythe, if the sacramentes iustifie by the vertue of the warke that is wrought, without the good motion of mynde? And lykewyse as the churche hath a {pro}myse, that it shall alway haue the holy ghoste: so hath it cōminations

and thretnyng{is}, that there shalbe wycked tea∣chers, and wolues. But that is proprely the churche, whiche hath the holy ghooste, where as wolues and euyll teachers, although they worke maistries in the church, yet they be not proprely the kyngedome of Christe, as Lyra witnesseth whan he saythe:* 1.10 The churche stādeth not in men, by the reason of the power or dignitie ec∣clesiasticall, or seculare. For many princes, and also byshops of Rome with other infe••iors haue ben foūde to haue runne out of the faythe. Wherfore the churche standeth in those persones, in whom is the true know∣ledge and confession of fayth & trouthe. What other thynge sayde we in our confession, than that whiche Lyre sayth here?* 1.11 But paraduēture our aduersaries do require, that the Churche shuld be thys wyse defined, y^t it is the hyghest outwarde monarchie of al the worlde, in whi∣che the byshop of Rome ought to haue abso∣lute power to do what soeuer hym lusteth with out rendryng accōptes to any man. Of whi∣che power no man ought to dispute or iudge▪ whiche hath also power to make articles of the fayth, to abrogate what soeuer scriptures he lyste, to institute obseruaūces & sacrifices. Also to make what soeuer lawes hym lysteth, to dispense and loose from what soeuer lawes he lyste, whether they be goddes lawes or ca∣nonical lawes, or ciuile lawes, of whom them∣perour and all kynges shulde receyue power and ryght to holde theyr kyngdomes, by the cōmaundement of Christe, to whom, sythe the father hath made all thynges subiecte: we ought to vnderstāde that the same power and auctoritie is deryued and translated in to the pope▪ Wherfore it is necessarye that the pope

be lorde of the hole worlde, of all the kynge∣domes of the worlde, of all thynges bothe pu∣blyke and priuate, and that he haue fulnes of power in temporall & spirituall thynges, and that he haue bothe the swerdes, the spirituall and the temporal. And this diffinition not of the churche of Christ, but of the kyngdome of the pope, hath auctores for it, not only cano∣nist{is}, but also Daniell in the .xj. chaptre. That if we wolde define the churche after this faci∣on, {per}aduenture we shulde haue more egall and indifferent iudges. For many thynges there be vnmeasurably and wyckedly wryten cōcer∣nyng the power of the byshop of Rome, for whiche no man was euer yet accused. we only be rebuked & punyshed bicause we preache the benefite of Christ, y^• by faythe in Christ we get remissyon of sinnes, and not by ceremonies & seruic{is} deuised by the bysshop of Rome. But Christ, the prophetes, and all the apostels, do farre otherwyse define the churche of Christ, than the kyngedome of the byshop of Rome. Neither is that to be translated to byshops of Rome, whiche ap{per}teineth to the true church, (that is to wit) that they be pyllers of truth, that they do not erre. For what one of them dothe sette his mynde on the gospell, or doth iudge it to be worthy the redynge?

Many men also do openly scorne all good ly∣uers and the true & syncere religion of Christ, or yf they do prayse any thynge, they prayse those thynges, whiche are agreinge to the rea¦son of men. They thinke all other thynges to be but lies and tales, and like to the tragedies of poetes. Wherfore we according to the scrip¦tures do thinke, that the churche taken in his

proper sygnifycation: is the congregation of holy men, which do truly beleue the gospel of Christe, and haue the holy ghost. And yet ne∣uertheles we graunte that there be many hy∣pocrites and euell men mengled amonge them in this lyfe, which haue a societie & feloshype of outwarde sygnes and sacramentes, & which be members of the churche, as touchynge the societie of outwarde signes, and therfore they beare offices in the Churche. Neyther dothe thys thyng take away the effycacitie & vertue from the sacramentes, because they be myni∣stred by vnworthye persons, sythe they do re∣presente the persone of Christe (by the reason that the churche hathe called them) and nat there owne persons, as Christ witnesseth. Who that heareth you, heareth me. For when they my∣nyster the worde of Christ, when they minister the sacramētes of Christ: they minister thē in the stede & place of Christ. And this teacheth vs that sayenge of Christe, leste we shulde be offended with the vnworthynes of the myni∣sters. But as concernynge th{is} matter, we haue spoken plainly ynough in our cōfession where we do disalowe the Donatistes and the wicle∣vistes, which thought that those men dyd syn, which receyued the sacramentes of vnworthy persons in the churche. These thynges at th{is} tyme semed to be sufficiente to the defense of the description of y^e church, which we taught. Nether do we se, syth the churche in hys pro∣per signification is called the body of Christ, howe it shulde haue ben otherwyse discrybed, then we haue destribed it, for th{is} is vndouted, that wycked men do belonge to the kingdome and the body of the deuell, who driueth them,

and hath them captiues and thralles vnto hī. These thing{is} be clerer, then the light at none daye, whiche yet yf our aduersaries wyll pro∣cede to desprayse and calumniate, it shall nat greue vs to make answere more largely. Our aduersaryes do condempne also this {per}te of the seuenth artycle,* 1.12 where we sayde that it sufficed to the true vnite of the churche, to a∣gre in the doctryne of the gospell, and in the administratyon of the sacramentes, and that it is not necessarie that in all places there be lyke humayne ••raditions, rytes, and ceremo∣nies instituted by men.* 1.13 Here they make a di∣stinction betwixt the vnyuersall and partycu∣lar rites, and they do allowe our article, yf it be vnderstonded of the partyculer rites, but if it be vnderstanded of the vniuersal rites, they do nat receyue nor allowe it. In feythe we do nat well perceyue what our aduersaryes do meane. We speake of the true, that is to say, of the spirituall vnite, without whiche there can be no faythe in the harte, or ryghtuousnes of the harte in the syght of god. To thys vnite we saye that the lykenes and conformitie of humayne rytes (whether they be vniuersall, or particuler) is nothynge necessarye. For the iustyce of fayth is nat a iustice which is boūd vnto certayne traditions, as the iustice of the lawe was bounde to the ceremonies commaū∣ded by Moyses, for the ryghtuousnes of the harte, is a thynge quyckenynge hartes. To this viuifycation or quickenynge, mānes tra∣ditions helpe nothynge at all, whether they be vniuersall or particuler. Neyther be they effectes and warkes of the holy goste, so as be chastyte, patience, the dreade of god, the loue

of the neyghboure and the warkes of loue. And they were no lyght causes whiche indu∣ced vs to put this artycle. For it is eu••••ētly knowen that many folishe opinions concer∣nynge tradityons be crept into the churche. Some men haue thought, that humayne tra∣ditions be necessary honours and sacrifyces to deserue iustifycatiō. And afterwardes they disputed, howe it might be, that god coulde be worshypped with so greate varietie? as who shulde saye, that those obseruaunces were di∣uine honours, and nat rather outwarde and polyticall ordenaunces, nothynge appertay∣nynge to the iustyce of the harte or to the ho∣nourynge of god. Which do varye sometymes by chaunce, sometimes for reasonable causes. Also dyuerse churches, haue excomunicated one an other, for suche tradytions, as for the kepyng of Easter, for images or pictures, and such other lyke thīges. By the reason wherof, vnlerned men haue thought, that fayth or iu∣styce of the harte in the syght of god can not stande without these obseruaunces, for ther be concernynge this busynes many folyshe wry∣tynges of summistes & other, but in lyke wyse as the vnlyke spaces of dayes and nightes do not hurte the vnite of the churche:* 1.14 so we do thinke that the true vnite of the church is nat hurte with vnlyke rites instituted by mē, howe be it, it lyketh vs wel that the vniuersall rites and obseruaūces be kept for the mayntenaūce of the comon tranquilitie, lyke wyse as we in our churches do with good wyll kepe the or∣der of the masse, the Sonday and other highe feastes. And with a verie glade mynde we ob∣serue and kepe the profytable and olde orde∣naunces,

namely when they conteyne suche disciplyne and instruction, by whiche the peo∣ple maye be allured, and also accustomed vnto vertuous occupations. But we do nat nowe dispute, whether it be profitable for the comē tranquilitie, or corporal vtilite to obserue and kepe thē. We haue nowe another mater ī hāde, for we do dispute, whether the obseruatiōs of humaine traditiōs be seruices necessary to iu∣stice ī the syght of god. This is the principal poynt to be iudged in this controuersy, which ones determined, it may be iudged afterward{is}, whether it be necessarye to the true vnite of the church, that there be lyke humayne tradi∣tions in al places. For if humaine traditiōs be nat honours or seruices necessary to iustice in the syght of god: it foloweth, that men may be ryghtuouse & the sonnes of god, although they haue nat some traditiōs whiche be recei∣ued in other places. As if the fourme and fas∣ciō of the Douche apparaile be nat an honou∣ryng of god necessary to iustice in the syght of god: it foloweth, that there may be ryghtu∣ous men and the chyldren of god, & the chur∣che of Christe, although some men do nat vse the Douche maner of apparell, but the Fren∣she fashyon of apparell. Thys dothe Paule playnely teache to the Colossians▪ when he sayeth, let no man iudge you in meate and drynke,* 1.15 or in parte of the holyday, or of the newe mone or of the sabbot dayes. Whiche be but shadowes of thynges to come but the body is Christ also, if ye be deade with Christe from the elementes of the worlde, why,* 1.16 as if ye •• ere lynynge to the worlde, do ye make decrees? Touche nat, taste nat, hādle nat. Which thynges euery one do peryshe beyng cōsumed by vse▪ and they be pre∣ceptes

and doctrines of men, hauyng the semblance of wysdome, in superstition and humilite. For thys is the mynde of Paule, In asmuche as the rygh¦tousnes of the harte is a spiritual thyng, quic¦kenynge hartes▪ and that it is certayne that humane traditions do nat quicken the hartes neyther be the effect{is} and workes of the holy ghoste, as is loue of the neyghbour, chastite. &c̄. nor be any instrumēt{is} by which god dothe moue & styrre hartes to beleue, as by the word and the sacramentes gyuen by god, but be ex∣ercises of thynges nothyng perteining to the harte, and whiche do peryshe by vse: it is nat to be thought, that they be necessary to iustice in the syght of god. And accordyngly to the same sentence he sayeth.* 1.17 The kyngdome of god is neyther meate, nor drynke, but ryghtuousnes, and peace, and ioy in the holy ghoste. But it is no nede to alledge many testimonies, forasmuche as the scripture runneth full of them. And we al∣so haue gathered a greate sorte together ī our confession, in the latter articles. And the prin¦cipall poynte of this cōtrouersy shalbe reher∣sed agayne a lytle herafter (that is to wyte) whether traditions of men be honours or ser∣uices necessary to ryghtuousnes in the syght of god, where we shall dispute more largely of thys matter. Our aduersaries do say, that vni¦uersall tradicions be therfore to be kepte, be∣cause they be thought to haue ben taught by the apostelles. Oh religious and deuout men. They wyll that the rites & ceremonies taken of the apostelles, be kepe and maynteined, but they wyl nat that the doctrine of the apostles be reserued and kepte. It is so to be iudged of those rytes, as the apostles thē selues do iuge

in theyr wrytynges. For the apostelles wolde nat that we shulde thynke ourselues iustifyed by suche rites, or that suche rites and ceremo∣nies, be necessary to iustice in the syghht of god. The apostles wolde nat lay any suche burden vpon cōsciences. They wolde nat put ryghtuousnes and synne to stonde in the ob∣seruations of dayes, of meates, and of suche lyke thynges. Yes Paule calleth suche maner opiniōs doctrines of deuylles. Therfore the wyll and purpose of the apostles ought to be sought out of theyr wrytynges. It is nat y∣noughe to alledge an example. They obserued and kepte certayne dayes, nat because y^e same obseruation was necessary to iustification but that the people shulde knowe, what tyme they ought to come together. They obserued also certayne other rites and ceremonies, as the ordre of the lessons, at what tyme they cam to¦gether. The people also obserued certayne of theyr forefathers vsages and customes, which the apostles dyd sumwhat chaunge, and apply to the history of the gospell, as Easter / wyt∣sontyde / to the entent y^• nat only by teachyng but also by these examples they myght dely∣uer and leaue the remembraunce of these most greate thing{is}, to them that shulde come after. Nowe if these thynges were taught as neces∣sary to iustification: why haue the byshoppes afterwardes chaunged many euen of the same thynges? That if they were of goddes lawe: it was nat lauful to chaunge them by mannes auctorite. Easter, diuerse men kepte at diuerse tymes before the councell of Nicene. Nether dyd this diuersite & vnlikenes hurt the fayth. Afterwardes a way was takē, that our Easter

shulde not falle vpon the same tyme, that the Iewes kept theyr Pasche or Easter. But the apostelles commaunded the churches to kepe Easter with theyr bretherne, whiche were con¦uerted of Iewes. Wherfore this maner and custome certeyne nations dyd supersticiously kepe & holde longe after the coūsel of Nicene in obseruynge and folowynge the tyme of the Iewes. But the entente of the apostels was not with that decree to bynde the churches to any necessite. whiche thyng the wordes of the decree d•• witnesse. For they byd that no man shulde care, althoughe his bretherne ke∣pynge Easter do not reken and accompte the tyme aryght. The wordes of the decree be in Epiphanius wrytē in the greke tonge, which we haue trāslated in to englyshe in this wyse. Make ye no supputation, but when your bretherne, which be of the circumcision make theyr Easter, make ye Easter with them, and yf they erre in theyr suppu∣tation, do nat ye care. These word{is} Epiphanius wryteth to be the wordes of the apostels, put in a certeyne decree concernynge Easter. In whiche a trise reder may easely iudge that the entent of the apostels was to plucke from the people the folyshe opinion of the necessite of a certeyn and set tyme, in asmoche as they do forbyd them to care, although some do mysse in the ryght accomptynge.

Moreouer certeyne men in the easte parties called Audians (whiche were so called of the author of theyr opinion) bicause of this decre of the apostels dyd contende,* 1.18 that Easter was to be kepte with the Iewes. Epiphanius cō∣futynge them cōmendeth the decree, & saythe, that it conteyneth nothynge dissonau••nte or

disagreinge from the fayth, or from the eccle∣siasticall rule, & he disprayseth the Audianes, bicause they do not vnderstande the wordes a ryght, and he expouneth it accordynge to the same sense that we do interprete it (that is to saye) not that the apostels dyd meane that it dyd greately force, what tyme Easter were kept, but bicause the chief brethern were conuerted of the Iewes, whiche kepte theyr owne custome: they wolde that the resydue shulde folowe thexample of them, bicause of concorde and vnitie to be had. And the apo∣stels dyd wysely admonyshe the reder, y^t they neyther toke away the Euangelicall libertie, neyther yet dyd bynde consciences to any ne¦cessitie. For they do adde, that it is not to be regarded, although there be a defalte made in ryght rekenyng of the tyme.

Many lyke thynges may be gathered of histo¦ries, in whiche it apperethe, that the varietie and vnlykenes of humayne obseruaunces do not hurte the vnitie of the faythe. Howe be it what nedeth any disputation? Our aduersa∣ries do nothynge at all vnderstande, what the iustice of faythe is, what the kyngedome of Christe is, if they iudge, that a lykenes is ne∣cessary euerywhere of obseruatiōs in meates, dayes, apparell, & semblable thynges, whiche haue not the cōmaundementes of god.* 1.19 But I pray you, se the religious and holy men our aduersaries. They require to the vnite of the churche lyke humaine obseruaūces in all pla∣ces, and yet they them selfes haue chaunged the institution and ordenaunce of Christe in the vse of the souper of the lorde, which with out doubte before was an vniuersall orde∣naunce.

That if vniuersall ordinaunces be necessary, why do they chaūge the ordenaūce of Christ{is} souper? whiche is none ordinaunce of man, but the ordenaūce of god. But of this hole controuersie we muste speake at certayne tymes herafter.

THe eight article they do approue hole, in whiche we confesse,* 1.20 that hypocrites and euyll men be mengled together in the churche. And that the sacramentes be of strengthe and efficacitie, although euyll men haue the handlynge of them, because the mi∣nisters do here represent the {per}sone of Christ, and not theyr owne {per}sone, accordyng to that sayenge of Christ: Who soeuer hereth you, hereth me. Wycked teachers be to be forsaken, for they do not nowe vse the place or steade of Christe, but they be Antichristes. And Christ saythe: Beware of false prophetes. And Paule wryteth, If any man shall preache any other gospell than this, whiche I haue preached to you, accursed be he. Yet neuer the lesse Christ hath monyshed and taughte vs in collations of the churche, that we beinge offended with the priuate vices eyther of the preestes, or of the people shulde not rayse vp schismes, lyke wyse as the Donatistes dyd full vngratiously. But those {per}sones,* 1.21 whiche dyd therfore rayse vp schismes, bicause they said it was not law∣ful for preest{is} to holde possessions, or to haue any thyng in propre or seueral to them selues we do iudge vtterly to be sedicious persones. For to holde a thynge as propre, is a ciuile ordination. And it is laufull for christen men to vse ciuile ordenaūc{is}, as well as to vse this

ayre, this lyght, meate, or drynke. For as this nature of thynges, and these certayne motiōs of the sterres be the ordenaūce of god, and be maynteined by god: euen so the laufull ciuile ordenaunces be the very ordenaunce of god, and be preserued and defēded by god agaynst the deuyll.

THe .ix. article they do allowe, in whiche we confesse,* 1.22 that baptisme is necessarye to saluation, and that chyldren be to be baptised, and that the baptisme of chyldren is not in vayne, but necessarye and effectuall to saluation. And bicause the gospell is purely and diligently taught amonge vs, by the bene¦fite of god, this frute also we do take of it, y^t in our churches there haue ben none Anabapti∣stes, because the people haue ben armed with the worde of god, agaynst the wycked and se∣dicious faction of those robbers and theues. And albeit we do condempne & disalowe very many other errours of the Anabaptistes:* 1.23 yet this we condempne in especiall, that they di∣spute the baptisme of chyldren to be vnprofi∣table. For it is vndoubted, that the promyse of helthe and saluation apperteyneth also to lytle chyldren. But it doth not apperteyn to them, whiche be out of the churche of Christ, where is neither the worde, neither the sacra∣mētes. For the kyngdome of Christ hath the beinge only with the worde & the sacramētes. Therfore it is necessarie to baptise infaūtes, that the promyse of saluation may be applyed to them, accordynge to the cōmaundement of Christe. Baptise ye all people. Where lyke wyse as to all mē is offered saluation: so to all men

is offered baptisme, both to men, women, chyl∣dren, and infantes. It foloweth therfore eui∣dently, that infaūtes must be baptised, because helthe is offered with baptisme.

* 1.24Secundarely it is manifest, that god doth ap∣proue the baptisme of infantes. Therfore the opinion of the Anabaptist{is} is wycked, whiche disalowe the baptisyng of infantes. And that god dothe allowe the baptisynge of infantes, it is declared sufficiently by this, y^e god dothe gyue the holy ghoste to them, that be so bap∣tised. For if this baptisme were voyde, than the holy ghost shulde be gyuen to none at all, than shuld none be saued, & finally there shuld be no churche at all. Euen this reason alone is able to confirme and establyshe sufficiently good and godly myndes agaynst the wycked and madde opinions of the Anabaptistes.

THe .x. article they do approue, in which we do cōfesse and knowlege,* 1.25 that we do thynke, that in the souper of the lorde, or sacramēt of the aultare, there is verily and substantially the body & also bloud of Christ, and that they be verelye exhibited and gyuen with those thynges, whiche be sene, that is to say, breadde and wyne, to them whiche do re∣ceyue the sacrament. This sentence and opi∣nion our preachers haue stedfastly defended, and we fynde, that not onelye the Romayne churche dothe affirme the bodely presence of Christ, but also the Greke churche that nowe is, and also in olde tyme hath ben of the same opinion, as the canon of the masse witnesseth whiche the Grek{is} do vse. And ther be record{is} also of certeyne wryters testifienge the same.

For Cyrille vpon Iohn̄ in the .xv. chapitre,* 1.26 saythe, that Christe is corporallye exhibited vnto vs in the souper of the lorde. For thus he sayth: Yet we do not denye, that by ryght fayth and sincere charite ••e be ioyned to Christ spiritually. But that we haue no maner of coniunction with h••m, as touchyng the flesshe, that verely we do vtterly de∣nye. And we do saye, that it is clene contrarye to the scriptures of god. For who hath doubted that Christ also hath ben the vyne, and we the braunches, whiche do gette lyfe forthe of it to our selues? Herken what Paule saythe. For al we be one body in Christ. For al be it we be many: yet be we all on in hym For al we be partetakers of one bread. Doth he thynke happyly that the vertue of the mysticall benediction is vnkno∣wen to vs? whiche sythe it is made in vs, dothe it not also by the partetakyng•• of the flesshe of Christ make Christ to dwel corporally in vs? And nat lōge af∣ter he sayth. wherfore it is to be consydered, that Christe is in vs not onely habituallye, whiche is per∣ceyued by charite, but also by naturall {per}ticipation▪ &c. These thynges we haue recited, not to then∣tent to begyn a disputation here of this mat∣ter (for themperours maiestie dothe not disa∣lowe this article) but to thentent▪ that who so euer shall rede these thynges maye perceyue the more clerelye, that we do defende the sen∣tence receiued in the hole churche, that in the souper of the lorde be truely and substācially present the body and bloud of Christe, and be verely exhibited and gyuen with those thing{is} whiche be sene, breadde and wyne. And we do speake of the presence of the lyuyng Christe, For we knowe that dethe shall no more haue power ouer hym.

* 1.27THe .xj. article of receiuynge absolution in the churche, they do allowe. But as concernyng confession, they adde a cor¦rection, that is to witte, that the constitution is to be obserued of the chapitre, Omnis utrius•• sexus. &c. that both confession shulde be made yerely, and thoughe all the synnes can not be rekened vp by nombre, yet that diligence is to be gyuen to gather them all to mynde, & those whiche may be brought to remembraunce▪ to be shewed and rehersed. Of this hole article we shall speake hereafter more plentuouslye, whan we shall declare our hole sentence tou∣chynge penaunce. This is euidētly knowen, that we haue so set forthe, declared, and gar∣nyshed with prayses the benefite of absolutiō, and the power and auctorite of the keys, that many afflicted & troubled consciences by the doctrine of our preachers haue taken cōfort, after that they haue herde say, that it was the cōmaundement of god, yea moreouer the very voyce of the gospel, that we shuld beleue, and truste to the absolution, and stedfastly decree with our selues, that remission of synnes is freely gyuen to vs for Christes sake, and that we shulde thynke, that by this fayth we be ve∣rely reconciled to god. This sentence hath lyfte vp and conforted many godly myndes, and in the begynnyng brought vnto Martine Luthere, very greate cōmendation amōge all good men, whan he shewed sure & stronge con¦solation to consciences: bicause before that tyme, the hole power and strength of consola∣tion was oppressed with the doctrines of war¦kes, whan Sophistres, and freers dyd teache nothynge at all of faythe and of remission of

synnes. But as concernyng the tyme, doubt∣les in our churches very many men do often tymes in the yere vse these ••wo sacramentes▪ absolution, and the souper of the lorde. And they that teache of the dignite and the frutes of the sacramentes, do speake in suche sorte, that they do exhorte and prouoke the people to vse the sacramētes often tymes. For there be many thynges so wryten by oure men con∣cernyng this thynge, that our aduersaries (if any be good men amōge them) do vndoubted∣ly approue and cōmende them. There is also denounced excōmunication to wycked {per}sons and despisers of the sacramēt{is}.* 1.28 These thyng{is} thus be done, bothe accordyng to the gospell and to the olde canones. ••ut no certen tyme is prescribed, be cause all men be not a lyke mere at one tyme, yea if all men shuld come to gether at one tyme, men can not be herde in ordre & instructed. And the olde canones and fathers do not appoynte any certeyne tyme. Onely the canon saythe thus:* 1.29 Yf any do entre in to the church of god and be perceyued neuer to take theyr housyl let them be admonyshed. And if they do not then take theyr housyl, let them come to penaūce. If they do take theyr housyll, let them not alwayes absteyne. If they do not, let them absteyne. Christe saythe: That they do eate condempnation to them selfes, who soeuer do eate vnworthely. Therfore the {per}sons and curates do not compell those {per}sones which be vnmete to vse the sacramēt{is}.

OF the nombryng of synnes in cōfession,* 1.30 men be in suche wyse taughte, that con∣sciences be not snarled and entangled, although it is {pro}fitable to vse and accustome

vnlerned persones to reherse certeyn synnes, y^t they may y^e more easely be taughte. But we dsspute now what is necessary by godd{is} lawe. Our aduersaries therfore oughte not to haue alledged the constitution to vs. Omnis utrius{que} sexus. &c. Whiche constitution we knowe well ynoughe, but they shulde haue proued by the lawe of god, that nombrynge or rekenynge vp of synnes is necessarye to obteyne remission. The hole Churche throughout all Europa knowethe, what maner grynnes & snares that particle of the cōstitution hath cast vpon con¦sciences, whiche byddeth to confesse all our synnes. Neyther is there so moche hurte in the texte it selfe, as afterward{is} the Summist{is} haue fayned to it, whiche do gather the circū∣staunces of synnes. What endeles mases be there? What a tormētrie of good mynd{is} hath ben there? For as for them that were wylde and vngodly, suche maner fearynges dyd no∣thynge moue at all. Afterwardes what maner tragedies and troubles hath the question, De proprio sac••rdote,* 1.31 that is to say, of a propre or peculiar preeste raysed amonge curates and freers? whiche whan they dyd warre aboute the kyngdome of Confessions, were nothyng lesse, than fr••tres whiche they were called.

We therfore do thynke y^t the rehersal or nom∣brynge vp of synnes, is not necessarye by the lawe of god. And this is the mynde of Pa∣normitanus,* 1.32 and of the most part of the other lerned in the lawe. Neyther wyll we lay a ne∣cessite vpon the consciences of other men by that constitution Omnis utrius{que} sexus. &c. Of whiche we do iudge lykewyse, as we do of o∣ther humaine traditions. Of whiche we haue

this opinion, that they be not honours or ser¦vices necessary to iustification. And this con¦stitution commaundeth a thynge vnpossible, where as it byddeth vs cōfesse all our synnes. For it is certayne that very many of them we do neyther remēbre, nor perceyue accordyng to that sayeng of the psalme, Delicta quis intel∣ligit? who perceyueth synnes or trespasses? If they be good pastors, they shall know how farre forthe it is profitable to examine vnler∣ned people. But we wyll not confirme & esta∣blyshe that tormentry of Summistes, whiche yet shulde haue ben least intollerable, if they had added one worde of faythe, confortynge and lyftynge vp consciences. Nowe of this faythe obteynynge remission of synnes, there is not one syllable in so great an heape of cō∣stitutions, of gloses, of summes, of confessio∣nalles. Christ is neuer redde in none of them all. Onely there is redde accomptynges and nombrynges of synnes. And the moste parte is spente in synnes cōmitted agaynst the tra∣ditions of men, whiche is moste vayne. This doctrine hathe dryuen many godlye myndes to desperation, whiche coulde not be quiete and in reste, because they thoughte that the iuste rehersall of synnes was neces∣sary by goddes lawe, and yet they founde by experience that it was impossible. But there remayne in the doctrine of our aduersaries tou∣chyng penaunce, other as greate defaltes, whiche we shal forthewith reherse.

Notes

• * 1.1

  The .vii. article of the cōfes∣sion.
• * 1.2

  •• ••hat is y^• church.
• * 1.3

  Paules definitiō.
• * 1.4

  Ephe. 5.
• * 1.5

  Why the church is called ca∣tholik.
• * 1.6

  The Glose.
• * 1.7

  Hierome.
• * 1.8

  Ephe. 2.
• * 1.9

  A para∣ble of Christe Mat. 15.
• * 1.10

  The dif∣finitiō ol the chur∣che after Lyre.
• * 1.11

  〈◊〉〈◊〉 dif∣finitiō of the chur∣che after the aduer¦saries.
• * 1.12

  Of the vnitie of y^e churche
• * 1.13

  A vayne distinctiō
• * 1.14

  A {pro}pre si¦militude.
• * 1.15

  Collos. 2
• * 1.16

  Collos. 2
• * 1.17

  Rom. 14
• * 1.18

  The sect of the Audians.
• * 1.19

  Howe the aduersa∣ries them selues do breake vniuersal obseruaū¦ces.
• * 1.20

  The .8. article of the mini∣sters of y^e churche·
• * 1.21

  The Anabap∣tist{is} wold haue al in comune.
• * 1.22

  The .9. article, of the bapti¦zyng of infaūte••.
• * 1.23

  The Anabap∣tistes.
• * 1.24

  The ij. reason.
• * 1.25

  The .10. article of the sacra∣ment of y^e Aulter.
• * 1.26

  Cyrillu••
• * 1.27

  The .xj. article of absolutiō
• * 1.28

  Excōmu¦nication.
• * 1.29

  The wordes of the Canon.
• * 1.30

  The re∣hersall of synnes in cōfession.
• * 1.31

  The question. De pro∣prio sa∣cerdote.
• * 1.32

  Panormi¦tanus.