Against the Errors of the Anabaptists, Article 2

Against the Errors of the Anabaptists · Article 2

¶ The ſecond Article of excommunicacion and contayneth three other artiles.

THe vſe of excomunicaciō oughte to be among all thoſe, which hauehave profeſſed thē ſelues Chriſtians, beyng baptiſed, & yet y^e not w^tſtandyng, thorow frayltie, and not of deliberat purpoſes, do fal into ſome faults. Theſe ought to be exhorted and warned twyſe ſecretlye: at the thirde tyme openly baniſhed before al the congregacion to the end that we, with one zele, might breake together the bred, and drincke the cup.

☞ Confutacion

☞ We denye not, but that the excommunicacion is a good and holye policye: and not onelye profitable: but alſo neceſſarye in the churche. Moreouer, that whiche this ingrate people do knowe of thys matter, they learned of vsus: and by their ingnoraunce or preſumption they hauehave corrupted the doctrine, whiche we on oure behalfe do purelye teache. But brieffely to voyde thys article: I wyl declare where in we agre: and wherein they dyffer …om vsus. As I hauehave alredye ſayed, we on our behalfe do conſtauntly teache, that excomm… nication oughte to be in vſe, accordynge as it was inſtituted by Ieſus Chriſte: and we affyrme that it is a neceſſarie meane to conſerue the churche. Furthermore, as much as in vsus is, we do conſtauntlye procure and ſolicitate, that it may be reſtored and practiſed as it ought to be: declaryng that it is a great faulte, & vyce to be reproued, whē it is not ſo done. In this thing thē, the Anabaptiſtes do not differ frō vsus, it we did cōdēne excōmunicatiō or woulde make mē beleue, y^t it were a thing ſuperfluouſe & vnprofitable: or that we were of that mynd, y^t we wold it ſhould hauehave no place in the church: thē might thei hauehave an occaſiō to murmure againſte vsus. But in this thing we agree well. Herein nowe lyeth the ſtryfe: that they thynke that in eueryevery place, wher thys policie is not in his eſtate, or that it be not duely exerciſed, there is no church: & that it is not lawefull for a chriſtian manne there to receyue the ſupper. Therfore do they ſeperate them ſelues from thoſe churches, in the whiche, the doctryne of God is purelye preached, takyng thys coloure, that they wil not be partakers of that polution, whiche is done there: bycauſe thoſe whych hauehave deſerued, are not baniſhed.

We on the otherſyde do confeſſe, that it is an imperfection, & ſhreude ſpote in the churche, when thys order is not there. Neuertheles we do not therefore repute it for no churche, and forſake the communion of the ſame: and we, ſaye that it is not lawefull for a pryuate man to ſeperate hym ſelfe from it

☞ Nowe becauſe it is not ſufficient to ſay let vsus ſe whether we can hauehave a good approbation of oure doctryne out of the ſcripture. For I do gladlye ſubiecte my ſelfe to thys cōdicion, that nothynge be beleued of that I ſhal ſay, excepte it hauehave the teſtimonye of the ſcripture. Nowe the fyrſte queſtion is, whether that companye, whych hath not ſuche an vſe of excommunication, as the Lorde Ieſus ordeyned, oughte to be taken for a Chriſten churche? Truelye thys defaute was at Corinthe, that ſame tyme that Sayncte Paulle wrote vntounto them, as he declareth and complaineth ther of.

¶ Thys notwythſtandynge, he gyueth them this honoure, that he calleth their congregacion, the chriſten churche. Ther was among them dyuers ſectes and parttakynges: ambicion and avarice, raygned a monge manye of them. They wente ſo to lawe, as one woulde eate another. An offence, whyche among heathen men was execrable, was not onelyonly tollerate amonge them: but in maner approuyd. And beſydes ſuche a corruption in maners, there were alſo manye faultes in doctryne. Not wythſtandynge all thys, ſayncte Paulle ſpekyng not of hym ſelfe, but as the mouthe and organe of the holye Goſte, intituleth hys Epyſtle vntounto the Chriſten churche whiche is at Corinthe. Who is that nowe amonge vsus whyche wyll take vponupon hym, to be more ſencere in iudgemente, than god? who ſoeuer dare do it, ſhall ſhewe hys foliſhe boldenes: but he ſhall chaunge nothynge of that whiche God hath onſe pronounced. What ſhall we ſay of the Galathiens? We knowe the confuſion and diſorder whiche was amonge them. But that notwythſtandyng Sayncte Paule knoweledgeth a church to be ther. We muſte erneſtely indeuoure our ſelues, to come vntounto that perfection, whiche ought to be in the bodye of Chriſte. Yet maye we not loke for any other ſtate or condition in the churche, than that, which hath be ſhewed vntounto vsus, by the infallible verity. Let vsus not than abuſe our ſelues to imagin a, perfect church in this world ſeing y^t our lord Ieſus hath ſhewed vntounto vsus: y^t ſhe ſhalbe leke vntounto a floore where on men threſh, in whiche the good corne is ſo myngled wyth the chaffe, that manye tymes it apereth not. Alſo that ſhe ſhalbe lyke vntounto a net, wherin dyuers ſortes of fyſhes are gathered together. Theſe ſimilitudes do teche vsus, that though we ought to deſier an excellent purenes in the church: and alſo do our indeuour y^t ſo it maye be: yet ſhall we neuer ſe it ſo pure, but that there ſhall be manye filthyneſſes ther in.

☞ For where it is ſayde that the Lorde Ieſus hath ſhedde hys bloud to clenſe her, that ſhe ſhould be wythout wrinkle or ſpote: doth not ſygnifye that in thys worlde ſhe ſhalbe cleane from all ſpottes. But rather ſhe beleueth and goeth forwarde in good worckes daye by day, ſtretchynge hyr ſelfe fourth vntounto that ende, vntounto whych ſhe ſhal not attayne in thys worlde.

Furthermore, the church is ſpotted wyth vices, two waies. For ther is no membre of the ſame, ſo pure nor ſo perfite, whyche is not alwayes compaſſed & inuironed wyth many imperfections. Therefore all faythfull men, as longe as they be conuerſaunte in thys worlde, hauehave alwayes ſome vncleannes remaynynge in theyr fleſhe: as all holye ſcripture doeth teſtifye: and principally. S. Paul in the ſeuenth to the Romayns. Touchinge thys fourme of vncleannes, though we had a church in the beſt gouernaunce that might be in thys world: yet could we neuer auoide thys, that we ſhould not hauehave nede to be waſhed dayly by oure Lorde, in forgeuynge vsus our ſynnes thorow hys mercye. The ſeconde maner or waye whereby the churche is ſpotted, is by the wycked hypocrites whyche are alwayes amonge the ſtocke of the good, to infect y^e hole cōpany w^t their fylthines. Sū time ther be contēpners, of diſſolute & ſlaunderous lyfe, whych though they kepe in, theyr wyckednes for fear of rebuke before mē: yet in y^e meane while they declare that they hauehave neyther feare nor reuerēce of God. This polution ought to be taken awaye by the diſcipline of excommunication: and to trauel diligentlye therin, that it maye be done in dede But there be many churches, whyche do not theyr indeuour to caſte out ſuche filthines. Other ther be, whiche do take greate paine and diligence, and yet do not come to ſuche perfection, but that ther do remaine alwaies a greate numbre of wyked men vnpuniſhed, and that bycauſe the malice of hypocrites is ſo hyd, or at the leaſte wiſe not ſo diſcouered: that ſentence maye be geuen againſte it.

Let vsus for a concluſion take thys to be true, whyche our Lorde hath ſayed, that we muſte vntounto the ende of the worlde ſuffer many euil herbes: leaſte whyle we go aboute to plucke them al vp, we deſtroye the good corne with al. What wyll we hauehave more? Our Lord to proue his, hath made his churche ſubiecte to thys miſerye, that ſhe ſhal be alwayes, myngled wyth good and euyll. We muſte therefore be content therwyth.

And to ſaye trouth, we hauehave good occaſion ſo to do. For we ought to beare thys honoure vntounto the holy worde of God and hys Sacramentes: that where ſo euer we ſe thys worde preached, and that accordynge vntounto the rule whych is geuen vntounto vsus, god is ther purely honoured wythout ſuperſtition: and the ſacramentes there miniſtred, we ought to conclude wythoute anye doubte that there is the churche. What ſhoulde it elſe be? Shall the wyckednes of hypocrites, or of the contempners of God abolyſhe the dignitie and vertue of the worde of God and his Sacramentes? Now I confeſſe that the diſcipline is alſo of the ſubſtaunce of the churche: and that it ought to be eſtabliſhed in good ordre. And when good policie or order wanteth in any place: as if excommunication be not in vſe, that then the true fourme of the churche is diſfigured. Yet may we not therfore ſaye, that ſhe is wholy diſtroyed, and no building there, ſeynge that ſhe retayneth that doctrine vponupon whyche the churche is founded.

I ſaye further, that if we ſhoulde hade none other conſiderations, then to eſteme the churche by the men and theyr maners: we ſhoulde many tymes be deceyued, and caſt oute ſome company, not eſtemynge them for the church, bycauſe of theyr imperfection: whyche notwythſtandynge be in verye dede the churche. For it myght ſo come to paſſe, that we ſhold do iniury to manye good & holy perſonages, whiche amonge the wycked be vnknowen & hid, as the good corne vnderunder the chaffe. Furthermore we ought to think that ther be many whych are oppreſſed wyth vices, and yet do take greate diſpeaſure wyth theym ſelues for theim, and wyth true repentaunce do deſyre to wythdrawe theim ſelues from them, that they myght ſerue God more entierly. It is alſo a very rygoriouſe thynge to excōmunicate a manne for one faulte. On the other ſyde, our natureis ſo inclined vntounto malignitie, that it ſuſpecteth, and geueth raſhe iudgmente, before the thynge be well and ryghtly knowen vntounto vsus. Therefore oughte we to take the greater hede leaſte we declyne into that parte. But as I hauehave ſayed, we ſhoulde do peruerſly, if we ſhould onelyonly hauehave reſpect vntounto men For the maieſtye of Gods worde, and of hys ſacramentes, ought to be in ſuch reputation among vsus: that wher ſo euer we ſe them, we ſhoulde be certayne that there is the churche: notwythſtandyng the vices and ſpottes whyche be there communelye in the lyfe of the people. In ſomma, when the queſtion is which is the church: the iudgemente of god ought to be preferred before ours. Now the Anabaptiſtes wil not ſtay thē ſelues at Gods iudgemēte as we hauehave ſhewed.

The ſeconde queſtian vponupon thys Article is, when the order of excōmunication, is not vſed in the church, or that it be not ther, practiſed as it ought to be: whyther for thys default, we oughte to ſeperate oure ſelues, and that it ſhoulde not be lawefull for vsus ther to receyue the ſupper of the Lords? The Anabaptiſtes do ſaye, that wherſoeuer the wycked be not excluded, from the communion of the ſacramente, ther the chriſtē man is polluted if he do communicate. We cōtrary wyſe ſaye, that a chriſtē man oughte to to be verye ſory, when he ſeeth the holy ſupper polluted, thorowe the receiuinge of it, by wycked and vnworthi people: & ought as much as in him is, procure y^t it ſhold not be ſo done. And alſo he knoweth, y^t it is not for al y^t, lawful for to wythdrawe hym ſelfe frome that communion, & exempt him ſelfe from the ſupper, but that he oughte ſtyll to perſeuer in the worſhyppynge of God wyth other, hearyng hys worde, and receyuynge the ſupper, ſo longe as he dwelleth in that place.

Let the Anabaptiſtes brynge forthe theyr Aucthor, to approue theyr ſayinge. As for vsus, we ſaye nothynge but that whyche is approued by oure Sauioure Ieſus Chriſte, and all the Prophetes, and Apoſtles.

We ſe what vyces the Prophetes rebuked in the Iewes churche, or rather the abhominations, agaynſte whyche they cryed oute. And that was not vponupon one eſtate: but they ſaye, from the rulers boeth ſpirituall and tē porall, vntounto the common people, all was ſo corrupted, that ſkante was there one whole membre. Dyd they for all thys ceaſe to come and aſſēble with the people ſo peruerſe and wicked? to worſh…p God, to do ſacrifices, to heare the doctrine of the lawe? Dyd they builde an aultare or temple to theim ſelues, that they myghte hauehave a pure churche? If a faythfull manne be poluted in companiynge wyth the wicked when he praieth, and receiueth the doctrine, and Sacramentes of oure Lorde: then were all the Prophetes poluted, and he capitaynes to leade vsus all into perdition thorowe theyr enſample. Lette vsus come to our ſauioure Ieſus and hys Apoſtles. We knowe at the leaſte, what was the ſtate of Hieruſalem at hys tyme. Yet oure Lorde Ieſus woulde be circumciſed communelye wyth other people. Furthermore at the daye of purification, he was contēted to be borne to the temple, to be preſēted vntounto God after the maner accuſtomed. If it be aledged that he was receiued bi the handes of a holy man that is to ſaye Simeon: I anſwere that all that was done there, was done in the name of the churche: whyche was fylled wyth many filthyneſſes and abhominations If anye do reply and ſaye, that he was a yonge child and therfore that it was not his propre fact: I anſwere that he was ſo a childe in the nature of man whyche he toke of vsus: that there whilſe he was gouerned by hys diuine prouidence: by which he woulde neuer hauehave permitted hym ſelfe to be contaminate with any ſpotte, whyche were contrary to the purenes of the chyldren of God. But beyng a perfect man, preached, and that more is, he exerciſed hys office, and folowed thys trace vntounto his death. If it be an offence to God to enter into a congregation (oute of whyche all the wicked be not excluded) to pray to God, and to make proteſtation of our fayth, what ſhal Chriſte ſaye, and what exemple hathe he geuen vsus, in goynge vntounto the remple of Hieruſalem with the ſcribes and Phariſeis, a people ſo wycked as they then were? I knowe wel that they wyl anſwere me here, that Ieſus Chriſte dyd not go into the temple, but for that intente he woulde rebuke the vyces whyche at that tyme were there committed: and not to participate with them in theyr ſacrifices, and other proteſtations of theyr faieth. That thys ſolution is falſe, it is eaſy to ſhew.Gala. iiii.Gal 4 It is not for nought that ſaint Paule ſayeth, that he was ſubiect vntounto the lawe (I meane alwais Ieſus Chriſt) to win from the ſeruitud of y^e ſame, al thoſe which were ſubiect vntounto it. Now meaneth he expreſly the ceremonial lawe. Therfore when he came vntounto the Temple, and chyeflye on the ſolemne feaſtes: thoughe he came thyther to hauehave the better occaſion to aduaunce the Goſpel, and to correct the naughti vices of the preachers: that notwythſtandynge, he ſhewed him ſelfe an obſeruer of the lawe, in doing thoſe thinges whyche were commaunded, as to come vntounto the temple to worſhyppe, and to do ſacrifice. Thys thynge he confirmeth by hys own mouthe, ſpeakynge to the Samaritane. For, ſpeakyng in y^e perſō of al the Iewes, he ſayeth thus. We knowe what we worſhyp. You know not what you worſhyp. For ſaluation is from the Iewes. Trulye he exemteth not hym ſelfe from the worſhyppyng of God, whyche ſtandeth alſo in the offerynge vp of ſacrifices▪ but putteth hym ſelfe amōg the reſt of the commons. The reaſon which he addeth, geueth yet a more ample confirmation of thys thynge. That is, that ſaluation is from the Iewes. For by theſe wordes he vnderſtandeth none other thynge: but that God dyd accepte the ſeruice whyche was done vntounto hym at Ieruſalem, onelye for his couenaunte of ſaluation whyche he promiſed vntounto that people. We ſe thē, that a man receyuyng the ſacramentes ordeyned by god wyth the wycked, doeth not defyle hym ſelfe by theyr companye, ſo be it that on hys behalfe, hys conſcience be cleane and pure.

After lyke ſorte hauehave al the Apoſtles done, folowynge the enſample of theyr maiſter. But leaſte we ſhoulde be to prolixe, let vsus be content wyth the exemples of ſaynt Paule. I wyll not alledge howe that euerye where, where he came, he dyd not refrayne the Iewes Sinagoge, there to praye to God, and to treate the ſcriptures. Loke well, I wyll not aledge, that he was not ſcrupulous to preſēt hym ſ…lfe vntounto the tēple, ther to worſhip god and to vſe the ceremonies lawfull & permitted, wyth other in common, though the prieſtes and Scribes whyche then were, were in a deſperate wickednes: Not that theſe thinges do not ſerue for our purpoſe, but becauſe we hauehave more manifeſte probations: & which be leſſe ſubiecte to falſe accuſation. That is, that he complayneth, that all they whyche oughte to be hys helpers: in ſtede of the honoure of Ieſus Chriſte, and the aduauncemente of hys church, ſought theyr owne priuate profitte.

And yet we reade not, that he dyd ſeparate hym ſelfe frome theyr companie, for feare to be polluted by theim. Alſo in reprouynge the enorme vices, whych were amonge the Corhinthyans, and Galathyans. He ſayeth not vntounto them whych were pure and cleane, that they ſhould no more communicate wyth thē, vntyll all were well cleanſed: but is contented to exhorte them to correcte theſe faultes, whyche he reprehendeth, euerye man in hym ſelfe, w^tout ſpeakyng of any ſuch ſeparatiō as theſe pore phātaſticals would introduce.

What neade hauehave we to diſpute of thys thynge? ſeynge that the ſame Apoſtle, in an other place, treatynge howe euerye manne to diſpoſe hym ſelfe to receyue dulye the holy ſupper, doeth not commaunde that euerye mā ſhoulde examine the faultes of hys neighbour. But he ſaieth thus. Let eueryevery mā proue him ſelf, & thē let him eate of this breade and drīke of this cup. For he y^t cometh thither vnworthely, he ſhal receyue his condēnaciō. In theſe wordes ther be .ii. Articles to be noted

The firſte is, that to eate vnworthylye the Lordes breade, is not to communicate wyth ſuch as be vnworthy: but it is, in not wel preparinge him ſelfe, in examininge whether he hauehave fayeth and repentaunce. The ſeconde is, that whan we ſhoulde receyue the ſupper, we oughte not to begin the examinacion of other: but eueryevery mā ought to proue him ſelfe. And in dede, if we do conſider the thynge aryghte, they whiche hauehave ſo good leaſure to inquire of other men, moſte commonlye forget to thyncke of ther owne matter. Ther is a man yet a lyue, the whiche beyng infected wyth thys erroure, that he feared to receyue the ſupper wyth vsus, becauſe of ſome mennes imperfections: dyd therefore depriue hym ſelf of the communion of the church. Al thys whyle he had two ſeruauntes in hys houſe, of a verye wycked & ſlavnderous life. I beynge aduertiſed ther of, declared thys thynge vntounto hym, as farforth as he woulde here me at that tyme, ſaynge that he ought to indeuoure hym ſelf to pourge his own houſe of the which he had charge, if he thought to be defiled wyth the faultes of them whiche were not cōmitted vntounto his gouernaūce. After thys, he perceyued his folye, and toke this as a chaſtiſment ſente of God, to mocke hys preſumption. And ſo he reconciled hym ſelfe as well vntounto me, as vntounto the churche, knowledgynge that the principall is, to thyncke of oure ſelues, and of oure howſhoulde: and after that, to hauehave reſpecte vntounto other, not that we ſhould wythdrawe oure ſelues from the church in diſpite of them, whā they be not ſuch as they oughte to be but for to correcte, & reduce thē if we cā, or elſe to cauſe thē to be excluded: otherwiſe: to cōmend them vntounto God, that it myght pleaſe hym to ſet an order in it. ☞ Here it maye be replied, that Sayncte Paulle in the ſame Epiſtle doeth ſharpelye reproue the Corinthians, becauſe that in their congregacion, vyces were not puniſhed by excommunicacion: and further, doeth forbyd to hauehave conuerſacion wyth whoremongers, dronkardes diſceyuers, Idolaters, and ſuche lyke: To thys I anſwere, that it is afore faulte, worthye reproffe in the churche, that ther is no correction for ſinnes. And I ſaye further that the lorde doeth punyſhe the whole people, for thys onelyonly fault. And therfore let no churche, whych lacketh thys diſcipline of excommunication flatter it ſelfe: as thoughe it were a ſmalle or lyghte faute, not to vſe it whan nede is: but rather let euerye man endeuoure as muche as in hym is, to redreſſe and brynge it to hys eſtate. Lykewyſe let euerye priuate man, helpe al that he maye, that it maye be done. But it cannot be, that euerye perticuler manne ſhoulde hauehave iuſte cauſe, to altenate hym ſelfe from the church, as oftentymes as thynges do not go after hys deſyer, For thys muſte be obſerued, that thys policie is not in y^e power of one mēber, but oughte to exerciſe it ſelfe, by the conſente of the wholle bodye. Therefore Sayncte Paulle ſpeketh not ſpecialtye to eche one, to impute vntounto hym thys faute: but doeth impute it to the hole bodye. The ſome of thys is, that touchynge the communion of the churche, we oughte to do our indeuoure, that all membres rotten or infected wyth contagious maladie: that is to ſay, all thoſe which lyue a ſlaunderous lyfe ſhould bekut of. But let vsus conſider what is in vsus, & whē we hauehave done y^t which was our dudie & office if we cā not obtayne that thynge whiche we deſire to brynge to paſſe, let vsus than commit the reſte to God, and praye that it maye pleaſe hym to put to hys hande, as it is hys worcke In the meane whyle, thoughe, by good ryghte, we hauehave cauſe to be ſorye, that we cannot ſe the churche of God in hys perfecte order: yet let vsus beare that imperfection whiche is not in vsus to correcte. Touchyng that ſaynct Paul forbyddeth to eate and drincke wyth ſuche as lyue a ſlaunderouſe life: that meaneth he of priuate conuerſacion and not of the publyke communion. But here wyll ſome man anſwere, if it be not lawefull for a chriſten man, to companye wyth a wycked man, to eate and drincke wyth hym for bodilye refection: howe muche leſſe is it permitted him, to eate the Lordes breade in hys companye. To thys I anſwere, that it is in oure power and libertye, to vſe companye and hauehave familiaritie priuatly w^t the wycked. We muſte therefore euerye man in hys owne ſelfe, abſtayne from ſuche companye. But to receyue the ſupper of the lorde, is not a thyng that is in oure diſpoſition. And therefore the reſon, is dyuers. Let vsus therefore note thys, that if the church do tollerate and ſuffer an vnworthye man: he that knoweth hym to be ſuche a one, doeth well to abſtayne from hys company priuatly, & he ought to do it as muche as he may, ſo y^t he make no ſchiſme or ſeparatiō in the church touchyng the publyke comuniō. ☞ Touchynge the matter of excōmunicacion, their is as much ſayde as the matter doth require: ſaue that I woulde aduertis, by the waye, all louers of the veritye, of one poynte whiche is in the article aboue ſayd, of the Anabaptiſtes, that by that they maye ſe what credite is to be geuen them in the reſt. That is where they ſay, that a man which hath by frailtie, without deliberat malice offendyd, after he hath bene twice ſecretelye warned, ought to be openly chaſtiſed, or excommunicate. I forgeue thē one errour in this ſaynge which is our lord would not that the church ſhould precede vntounto excōmunication, whā a ſinner hath contēned to ſecret admonitions: but wyl y^t he be warned opēly thre times before he be caſte out. They are alſo, once more diſceyued, in that they conſider not that the lorde in that place ſpeketh not but of ſecrete ſynnes. For touching thoſe whiche are notorious and ſlaunderous amonge the people, ther is another waye and facion to procede wyth them, than to make declaration in ſecret Lo here be two faultes which do wel declare what godlye doctours thes Anabapſtes be, and what ſpirite they hauehave to reforme, ſeynge they cannot ſpeake there wordes but to confounde all,

But yet I pardon them, al thys, that I may come to that poynte, whyche is of greater waight. For in ſaiyng that he which ſinneth by ignoraunce, and not by hys owne wyll, ought to be caſte out, they do declare, as they do openlye teache and mayntayne, that if a man do ſynne wyllyngely, he ſhall neuer obtayne forgeuenes of hys ſynne bycauſe, that all voluntarye ſynnes, after theyr phantaſye, are ſynne agaynſte the holye Gooſte, and irremiſſible. I ſaye that thys opinion is an execrable blaſphemy agaynſt the grace of God, and a falſe doctrine verye pernitiouſe to dryue all poore ſoules to diſpayre. As I hauehave ſene the experience in ſome, which were for a tyme ſeduced to thys wycked ſecte. It is true, that we ought earneſtlye to thinke in oure ſelues, & declare the ſame to other, that it is no ſmall thynge, wyllyngely to offende God, and to commit any acte agaynſte oure conſcience, to prouoke his wrath againſt vsus. Therfore who ſo euer ſhall vſe theſe termes that if it ſo happen that after we hauehave knowen God, we do ſynne agaynſte our conſcience, y^t it is but a ſmall faulte eaſy to be pardoned: and that God is not ſo greatly greaued therwyth, that we nede to torment oure ſelues therfore: we muſt auoyde ſuche a man as we woulde the Deuyll, whyche by ſuche flatteries woulde induce vsus to the contempt of God: but let vsus rather thynke thys, that it is no ſmall faulte to go agaynſte the holye wyll of God, by rebellion and contumacye, by aduiſed purpoſe violatynge hys Iuſtyce: and ſo to do, is outragiouſlye to violate the grace whyche he hath ſhewed vntounto vsus. Yea and it is muche to be feared that he whyche ſo mocketh wyth God, be not geuen ouer into a reprobate mynde, to be hardened in malyce, ſo that he ſhall neuer be conuerted. And here let vsus brynge forth the threates, which in holy ſcripture, are made agaynſte ſuch ingratitude. But when all thys is ſayed and done, yet maye we not dryue theym into diſpayre, whyche by chaunce hauehave thus fallen. For where ſhal we then be become? Amonge ten, hardelye ſhall we fynde one, that after he knewe God, hath not ſynned wyllyngly. Is not this to bring the holy church in to ruine: to brynge all men into diſpayre? They wyll ſaye, that thys bryngeth conſciences a ſlepe, to drawe them to do euyll. But I ſaye rather he is a ſlepe whyche bryngeth hym ſelfe in beleife, that he neuer offendeth but by ignoraunce: and that he maketh hym ſelfe ſo pure and innocente, that he neuer hath euyll wyll or euyll purpoſe. Let vsus cōſider. I pray you, how many waies the deuyl doth tempte vsus. Who is he that is ſo vertuous, whyche doeth not ſometyme declyne? thoughe he be warned of God, and hauehave the teſtimonye of hys conſcience, to drawe hym in to the ryght waye. They aledge that al ſynne agaynſt the holye Gooſte is vnforgeuable. I confeſſe the ſame. But it is verye muche to ſaye, that all voluntarye ſynne, is agaynſte the holy Goſt. For he reſiſteth the holy Goſte, whyche opē ly repugneth agaynſt the veritie of God, and by diſpite enforſ…th hym ſelfe as much as he can, to ouerthrowe it. Now a man may ſyn wyllyngly, and yet be not in wyl to warre agaynſt God, or to blaſpheme his holy word.

But we ſhal hauehave a ſhorte ſolution of this queſtion, if we do remit the diſcreſion therof vntounto God, that is to ſaye, if we agre to that whiche he hath pronounced, as reaſon wold we ſhoulde, for ſeynge that to hym onelye is reſerued the authoritie to pardon ſynnes, it pertayneth to hym alſo to determine whiche ſynnes are remiſſible, and whyche not. Now frō y^e firſt beginning he hath ordeyned amōg the people of Iſrael that there ſhould be two kyndes of daylye ſacrifices. The one, for voluntarye ſynnes, the other, for thoſe whyche were done by ignoraunce▪ adding a promiſe to forgeue the one as well as the other. What wyll theſe poore phantaſticals ſaye vntounto thys? The Lorde hathe ſayed that he wyll forgeue the voluntarye ſynnes of the fayethfull (for the ſacrifices were done for thoſe whyche were alreadye membres of the churche) and theſe men wyll bynde the handes of God, and wythſtande hym, that he ſhall ſhewe no ſuch mercy if they reply, that thys thyng was done in the olde law, & that the reſon is otherwiſe in our time thys cauelation is to foliſhe. For we knowe that the infinite goodnes of God is not reſtrayned by the comminge of the Lorde Ieſus: but rather inlarged. More ouer we knowe that the aunciēt ſacrifices were but figures of thoſe thynges whyche ſhould be fulfilled in Chriſt Ieſus. Seynge nowe that remiſſion of voluntarye ſynnes, is repreſented in the aunciente ſacrifices, and is promyſed to be done vntounto them that are of the houſhold of faith: It is a playne and euidente teſtimonye, that the fayethfull obtayne, by the meanes of Ieſus Chriſt, remiſſion not onelyonly of their ignoraunces, but alſo of theyr offences whyche they hauehave done willyngly. And to ſay troth, we hauehave ſo mani exemples, that it is a ſhamleſſe boldenes for any mā to bryng the thing in doubte. If we take the olde teſtament: the Patriarkes when they conſpired their brothers death, were not ignoraunt that it was euil done. Ruben did not defile his fathers bedde thorow ſimplicitie. Iuda knew well, that whordome was a thynge diſpleaſaunte to God: & yet he did not forſake the doyng of it. Dauid which daily puniſhed his ſubiects for euyl doyng, could not cōmit the adultery which he did, by ſimple ignoraūce. The mercy whyche God ſhewed vntounto all theſe, is it ſpente or dead, that he can not as well ſhewe it nowe a dayes. But what nede hauehave we to borrowe exemples oute of the olde Teſtamente, ſeynge we hauehave ſo many in the newe? Saynte Peter before he denyed the Lorde Ieſus, did he not hear this ſentence? He that denieth me before mē, him wil I deny before my father. Therfor he could not pretēd thexcuſe of ignoraūce. And yet the Lord Ieſu ſhewed him mercy. S Paul cōplaineth of certen mē which liued diſorderly in Theſſalonica: & yet he hath good hope of theyir ſaluatiō, ſo be y^t thei be corrected & brought to repētaūce. They whiche in the church at Corinth, gaue thē ſelues vntounto luſtes & vnclēnes, & had ſuche delite in theyr vices, that they would herken vntounto no exhortation, were culpable of volū tarie ſynnes. And yet the ſame Apoſtle ceaſeth not to exhorte them to turne agayne frō theyr vyces, alwayes reſeruynge for theym a hope to fynde fauoure wyth God, if they repente, We reade: ſaynte Peter dyd as much vntounto Simon Magus. What wyl we more?

Oure Lorde openeth the treaſures of hys grace to theym that hauehave bene ouercome by theyr concupiſcences, though thei knew that they dyd euyll, yet they fell by infyrmitie of the fleſhe. Who ſhall ſhutte the gate agaynſt pore ſynners, and wythſtād that they ſhould receyue the grace whych God doeth offer vntounto them? We ſe nowe that there is a deadly poyſon hyd in theſe wordes of the Anabaptiſtes, wher they make none other ſynnes remiſſible but thoſe which are done vnaduiſedly. To make an ende of thys Article: it is neceſſarye that all chriſtiās be aduertiſed what a tayle it draweth after it. For thoughe we maye eaſelye iudge, that it is an extreme rygoure, not to bear one fault in the church: yet at the fyrſte ſyghte we do not ſo eaſelye perceyue howe pernitiouſe thys opinion is beſydes forth, excepte we do diligentlye marke the conſequent that foloweth therof.

There hauehave bene in olde tyme two ſectes of heritikes, whyche dyd myghtely trouble the churche, of whyche the one named them ſelues in greke Cathares, whych is to ſay, pure: the other Donatiſtes, after the name of theyr fyrſte aucthor and maiſter. Theſe as well the fyrſt as the ſecond, were in the ſelfe ſame phā taſie, that nowe dayes be theſe pore dremers, ſearche oute a churche in whyche ther ſhould be no faulte founde. Therfore dyd they ſeperate them ſelues frome all chriſten men, that they myght not be defiled thorow the imperfections of other. But what came of thys? God hath confounded theym all wyth theyr enterpryſe ſo preſumptuous. Lette thys then be a warnyng vntounto vsus, that when vnderunder the colour of a zeale of perfectiō, we cā beare no imperfection, other in the body, or in the mē bres of the churche, it is the deuyll whyche puffeth vsus vp wyth pryde, and ſeduceth vsus wyth hypocriſie, to make vsus forſake Chriſtes flocke: thys knowynge that he hath gotten what he deſyereth, when he hath drawē vsus awaye. For ſeynge that out of the church there is no remiſſion of ſynnes, nor ſaluatiō: thoughe we hauehave an apparaunce of holynes more then Angelicall, yet if wee do ſeperate oure ſelues, by ſuch a preſumption, from the chriſtian companye, we are become deuylles.

The thyrde Article is of the receyuynge of the ſupper, in whyche they can not denye but that we do agree wyth theym: as we do preache it daylye. That is, that none be ſo hardy to approch to thys holy table, whiche is not verely of the bodye of Ieſus Chriſte, worſhyppynge one God with all fayethfull men, and ſeruynge hym in good lawfull vocatiō. But were they come to make declaration in theyr fourthe Article▪ howe a mann… ought to ſeperate hym ſelfe from al pollutions of the world to ioyne hym ſelfe to God: there they begynne to depraue altogythers. Though yet in the begynnynge they hauehave a merely good purpoſe, as in condemninge the popyſhe ſuperſtions, & forbyddynge all chriſtenmen to perticipate wyth them. Yet in the tayle lyeth al the venim, as the prouerbe ſayeth. For finally they conclude that all vſe of the temporall ſworde is deuillyſhe Nowe is thys true, that perticulerlye the vſe of the ſwerde ought to be permitted vntounto no man, to reſiſte euyll. But the weapons of chriſten men be prayers and mekenes, to poſſeſſe their lyues in patience, and to ouercome the euyll in well doynge acccordynge to the doctrine of the Goſpel.

Therfore the dutye of eueryevery one of vsus is to ſuffer pacientelye if any wronge be done vntounto vsus, rather then to vſe force and violence.

But to condemne the commune authoritie, whyche God hath ordeined for our protection, is a blaſphemye agaynſte God hym ſelfe.

Beholde the ſpirite of God, whiche doeth pronounce by S. Paule, that the magiſtrate is a miniſter of God, for our profitte and in oure fauoure, to repreſſe and to lette the violence of wycked people. And that for thys cauſe the ſwerde is putte into hys handes, to punyſhe y^e euyl doers. Seynge that God hath ordeyned hym to do thys: what are we that wyll let it? Lykewyſe ſeynge that God doth offer vntounto vsus ſuche a ſaugarde, why ſhall it not be laweful vntounto vsus to vſe it?

More ouer it is very euidente, that the intente of theſe poore phantaſticals is to condempe all munitions, fortreſſes, engynes of warre, and ſuch lyke, whych are done for the defence of the countrye: and for bydde ſubiectes to obeye theyr prynces and ſuperiours when they woulde hauehave theyr helpe in ſuche neceſſitye.

Nowe to reproue that thynge whyche the Lorde neuer reproued, is to greate an enterpryce for anye mortall man. Let vsus alwayes kepe fyrme thys thynge, that it is to vſurpe ouer the authoritie of God, to condemn… for euyll, that whyche the Lorde hath permitted vntounto vsus.

Nowe it is not founde in all the ſcripture, that euer he forbode princes, by force of armoure to maintaine theyr contrye, againſt ſuche as agaynſte ryghte, vexed theym. It is very true that the Prophetes, ſpeakynge of the kyngedome of Ieſus Chriſt, do ſay that the ſwerdes and ſpeares, ſhall be turned into inſtrumentes of huſbandry, to tyle the earth.

But by ſuche maner of ſpeaches they do ſignifye none other thynge,Eſa. ii.Isa 2 but that al warre and enmitye, ſhal ceaſe and be taken from the fayethfull. And woulde God that the Goſpell myghte ſo take place in the worlde, that thys thynge myght be well practiſed of all menne.

But ſeynge that fayeth and the louelove of God hauehave not ſuche rule in the mooſte parte of menne, but that ambition and couetuouſnes hauehave often tymes the vpper hande: when one vniuſtly inuadeth an others contrye, and by warres doeth moleſte it: ſo farre is it of, that the prynce whyche is ordeyned of God, for the protection and defence of the ſame, doeth euyll in reſiſtyng the iniuſte violence, that he is bounde by the duty of hys office to do the ſame. It is true that a chriſtian prince ought to ſearche all meanes for peace, and to bye it dere wyth loſſes of hys owne: and ſo to do that it come not to the ſwerd, vntyll he hauehave aſſayed al remedies to auoyde thys neceſſitie But when he hath done al that it hym lyeth, and hath reculed as muche as he myght, if he can not otherwyſe mayntayne the countrye whyche is committed vntounto him: the laſte refuge is to vſe the ſwerde whyche God hathe put into hys hande. For it is all one reaſon, to pull out the ſwerde to puniſhe euyll doers whych trouble the publyke order, & to thruſte backe thoſe whyche vniuſtelye come into a countrye and breake peace. In thys caſe, if a chriſten man, after the order of the countrye, be called to ſerue hys prince, doeth not only not offende God in goynge to the warres, but is in a holye vocation, whiche cannot be reproued wythoute blaſphemynge of God. And in dede we ſe that when the ſouldiours came to Iohn Baptiſte to be inſtructed of hym, he dyd not commaunde theym to caſt away theyr armoure and renounce their eſtate: but onelye dyd admonyſhe theim to be contente wyth theyr wages, and not to pole or vexe anye man, but to abſtayne frome all malice. Saynte Peter baptiſed Cornelius the Centurion: that is to ſay captayne of an hundred men: and yet he commaunded hym not to leaue hys companye and office as a thynge moſte wycked. And that more is, hauynge receyued the holye Goſte viſiblye, dyd neuertheles remayne ſtyll wyth the ſouldiours, in hys office of the warres. To conclude thys matter, if wee wyll kepe a good meane to reprehende that whych is euyl and viciouſe in warres, Lette vsus not condemne ſimply the goynge to warre, when it is done by the authoritie of the prynce, for the defēce of the contrye: when the prynce hath none other reſpect but the commune profitte of his contry, and that the ſubiectes for their parte hauehave none other cōſideration but to do their duty: but let vsus reprehend the wycked deſires which are the cauſe to y^e raiſyng vp of warre: lette vsus reprehende the cruelties, rapines, violences, extortions, and ſuche other inſolencies which are done there To mingle the good wyth the euyll, to cōdemne altogithers w^tout diſcreſion, is a thyng without reaſon.

The fyfte Article is of paſtours: in which they hauehave ſomewhat aduiſed them ſelues. For afore tyme they were in that erroure, that it was agaynſte God that a preacher ſhoulde be deputed to anye certayne place: but woulde that all they whyche ſhoulde be in that office, ſhoulde runne frome one place to an other, counterfaytinge the Apoſtles as apes, and not as true folowers.

But I thynke verelye that they dyd thys of a good mynde whyche they hadde, that the miniſters whych dyd fayethfully teache, ſhoulde departe and leaue the place emptye, for them, when they came to poure oute their poyſon euerye where.

Nowe, be it that they reknoweledge their errour, or that they geue thē ſelues a greater priueledge, then they wil graunt vntounto other: we agree well wyth theym, that no churche canne continue in hyr eſtate wythoute a miniſter: and therefore there muſte be miniſters ordeyned in euerye congregation.

Thys alſo woulde I hauehave theym graunte conſequentlye, that eueryevery where, where there is a miniſter dulye conſtituted, and whyche fayethfull…e exerſiſeth hys office: who ſo euer wyll be taken for a chriſtē man ought to cleaue to him, & to vſe his miniſtery with the reſt of the flocke. Nowe what do they? Bycauſe wee wyll not approue theyr erroure: though we beare the word of Ieſus purely, yet are we to thē rauiſhīg wolfes, & thei hauehave vsus, in ſuch abhominatiō, y^t they thinke y^t they ſhould ſin deadly againſt God, if they heare one ſermō of vsus. And out of this they do ordaine miniſters in haſt, to make ſeperatiō in the church, to draw away y^e people, to make a cōtrarie aſſēble to y^e other: to the intēt that the name of God be not inuocate in vnitie and concorde as it ought to be.