we deteste we haue made mention of them almost in euery Chapiter briefly recitinge reiecting them Men shall easely gather this also that we doo not by any wicked Schisme seuer or cut of our selues from Christ his holie Churches of Germany France Englande and other Christian Nations but that we well agrée with all and euery one of them in the truthe of Christe whiche here we haue acknowledged For albeit there is some varietie in diuers Churches aboute the vtteringe and settinge foorthe of their doctrine and aboute rites or Ceremonies Varietie of Ceremonies and dissent in trifels whiche they receaue as a meane to edifie their Churches yet that varietie neuer seemed to minister cause of dissention and Schisme in the Church For in suche matters the Churches of Christe haue alwaies vsed their libertie as we may Reade in the Ecclesiasticall Historie The Godly in time past thought it sufficient if they agreed Agrement in the chiefe pointes of their faith in the true meaninge thereof and in brotherly loue wherefore we truste that Christes Churches when they shall perceaue and finde that we consente in all Articles of our holy and eternall Gods doctrine in the true vnderstandinge thereof in brotherly loue with theim and chiefely with the auncient Apostolike Churche will likewise willingly agree with vs in those matters for the chiefest cause whiche moued vs to publish this Cōfession was to séeke obtaine and once obtayned to keepe peace concorde and mutuall loue with the Churche of Germany and other foraigne Countries who be as we throughly perswade our selues so kind so sincere and perfect that if any of our doinges haue perhaps not bene well vnderstoode hetherto of diuers they will herafter hearing this our plaine Cōfession not count vs Heretikes nor condemne our Churches whiche are true Christian Churches as impious But in especiall we professe that we are alwaies readie if any man require it more at large to declare all and eche particular thinge that here we haue proposed yea and to yeelde and giue them most hartie thankes and to obey them in the Lorde which can teach vs better doctrine by the woorde of God to whome be prayse and Glorie The firste of Marche 1566. All the Ministers of all Christe his Churches in Heluetia subscribed their names whiche be at Tygur Bern. Scaphonse Sangall the Court of Grisons and they whiche be ioigned in leage with them on this side and beyonde the Alpes Milhous and Bienne To whome the Ministers of the Churche of Geneua haue associated them selues also A briefe and plaine confession and declaration of true Christian Religion c. ¶ Of the holy Scripture and of the true woorde of God Cap. 1. WE beleue and confesse The Canonical Scripture is the vvoorde of God that the Canonical Scriptures set foorth in the olde new Testament by holie Prophetes and Apostles is the verse true woorde of God and that thei haue sufficient authoritie not of men but of them selues For God himselfe spake to our forefathers the Prophets and Apostles and speaketh yet to vs The Scripture is sufficiēt to instructe vs in al godlines by his holy Scriptures wherin the catholike Churche of Christe hath at full set foorth what so euer may truely instructe vs bothe how we should beleue to be saued and what life we shoulde leade to please God for the which cause he hath expresly commaunded that nothinge be added to his woorde or diminished from the same We thinke therfore that in these Scriptures we ought to séeke true wisedome and godlines reformatiō and gouernment of Churches instruction to gouerne our selues in all godlines to be shorte the proufe of doctrine reproufe or confutation of al errours with good admonitions accordinge to that sayinge of the Apostle The holy Scripture is geuen by the inspiration of God and is profitable to teach to improue c. 2. Timoth. 3. And againe these thinges I wryte to thée sayeth he 1. Timoth. 3. that thou mayst know how thou oughtest to behaue thy selfe in the house of God and 1. Thes 2 when you receaued of vs the woorde of the preachinge of God ye receaued it not as the woorde of mē but as it is in déede the woorde of God The Lord himselfe saide in the Gospell you are not they which speake but the spirite Mat. 10. Luc. 10. Ioan. 13. of my father speaketh in you therfore he that heareth you heareth me but he that dispiseth you dispiseth me Wherfore when this woorde of God The preach ynge of Goddes voorde is the vvorde of God is preached in the Church by preachers lawfully therto called we beleue that the very true woorde of God is taught and receaued of the faithfull and that we ought not to imagine or to looke for frō heauē for any other woorde of God nor consider the preacher so muche as the woorde it selfe whiche is preached For albeit the preacher be euell sinfull The preachers sinne maketh not Gods vvorde the vvorse The invvard vvorkinge of the holye ghost disanulleth not the outvvarde preachyng Ier. 31. 1. Cor. 3. Ioan. 6. yet the woorde of God remayneth still true and good Neither doo we thinke that the outwarde preachinge is therefore to be compted vnprofitable because the true Religion dependeth of the inwarde lightninge of the holy Ghost or bicause it is written no man shall teache his neighbour for all men shall knowe me he is nothinge whiche watereth or planteth but God which geueth the sucrease For albeit no man come to Christe excepte he be drawen of his heauenly father and illuminated with the holy Ghoste yet we know that God wil haue his woord preached by some outwarde meanes also For he could haue faught Cornelius by his holy spirite or by an Angel without Peters ministerie yet not withstanding he sent him to Peter of whome the Angell speakinge sayeth He shall tell thée what thou muste doo For he whiche inwardly illuminateth by geuinge his holy spirite to men cōmaundeth also his Disciples sayinge Goe ye into all the world and preache the Gospel to euery creature as Paule preached the outward woorde to Lydia a sellar of purple at Philipie but inwardly the Lorde opened the womans harte And the saide Paule speakinge elegantly by degreese as it were Rom. 10. at the length inferreth Then faith is by hearinge hearinge by the woorde of God Howbeit we acknowledge that God can illuminate whom when he will euen without the outwarde ministerie suche is his omnipotent power but we speake of the ordinary waye showed to vs by Gods commaundement and declared by examples We detest therefore the Heresies of Artemon of the Maniches of Heresies the Valentinians of Cerdo and the Marcyonites who eyther denied the Scriptures to be of the holy Ghoste or els disalowed some part therof or māgled and corrupted them Not withstanding we plainely affirme that certaine bookes of the old Testament are called of some anncient writers
impudēt Munke in thy presence most noble Prince this thing perteineth nothinge to the mysterie of our Saluation For it is sufficient for vs to beleue that whiche is done in déede declared by the Euangelistes that Christe our Sauiour was conceiued by the holy Ghost and borne of the virgine Mary And that the infantes ought to be Baptised that Baptisme may not be reiterate we doo not gether of any bare Tradition without the woorde of God As for those other thinges howe can the holy Scriptures expresse them the which coulde not be established in the Church but that the authoritie of the woorde of God muste firste be ouerthrowen as maye be proued with moste euident reasons But this muche at this present for we doo not vndertake nowe to declare euery particular matter Wherefore I come to that kinde of Traditions whereby Traditions that diminishe somethinge is taken from the doctrine of the woorde of God written as when the one parte of the Supper of the Lorde is taken awaye from the Laye men and when vnto the woordes of Paule that calleth the forbiddynge of mariage and the lawe of forbiddinge of meates the doctrine of Diuels there is added the exception of an aduised vowe and an other generall exceptiō whiche many will haue to be auaileable in all pointes Except it please our Lorde the Pope othervvaies But who Blasphemy I praye you that tendereth the glory of God as he ought to doo can suffer suche cursed sacriledge for assuredly if it be lawfull to take away any thing from that doctrine written then is it necessary that like as these men haue compted the doctrine taught by the holie Ghost a littell before to be haltyng and vnperfecte and to wante somewhat so nowe in other thinges they may say that it is redoundant superfluous neither of the which two things any good mans eares can heare without great offence But yet they saye that no man can denie but that the ceremonies of the lawe are altogether already taken away Howbeit we doo not treate nowe of the rites and ceremonies but of the very substāce of the woorship of God whereof though we doo iudge that Ceremonies of old to haue bene a portiō yet serueth this nothing to defende their bolde sacrilege For what meruell is it though the lawe whiche was made to shadowe those things whiche were hoped for to come at the time apointed did vade and vanish away at the light and sight of the same but if these men bringe against vs that the loue feastes called Agape that Apostolicall decrée of things offered to idols the strangeled was takē away by commen consent the anointinge Apostolical which we haue now abolished I doo answere againe that these are externall thinges of which we shal dispute afterwarde But this we conclude for certaine that the doctrine of Saluatiō conteyned in Gods woorde must be mainteyned safe sounde not onely in the whole substance but in euery the least and smalest parte therof without addition or diminution Now why should we once name or VVicked Traditiōs make mention of that thirde kinde of Traditions which doo either shake the fundations of the Saluatiō by Christ eyther ouerthrowe the thynges that are builte vpon that foundation Such as are the Supremacie of the Bishop of Rome the praying to sainctes prayer for the dead the makyng and the woorshippyng of Idols the Magistrall and Doctorall determinations as thei call them of frée wil of merite of pardons and of such other filthinesse the which thinges séeinge they coulde neuer be established so longe as the authoritie of the Heauenly doctrine stoode vnshaken in his full force so are they ouer impudent whiche doo thinke that these thinges maye be established eyther by the false forged title of the Church or by the prescription length of time Goe to then lette vs conclude this All Catholike Traditions are not alvvaies to be allovved place that they are farre deceyued which thinke that the Catholike rites are of necessitie to be receyued for there be also some Catholike errours whiche haue crepte into the Churche partely by the ignoraunce of many of the Bishops partly by their negligēce partly by their blinde zeale and apishe imitation of others and also by theyr ambition couetousnes but chiefly by the moste gréedy desire of honour which was in the Romish Bishoppes Furthermore wheras in the appointing of Externall rites and ceremonies whiche are perticular may be alvvaies chaūged and muste be abolished vvhen they become superstitious or Idolatrous rites orders wise men alwaies haue had regard to the time place and persons who dothe not sée that they are moste foolishe who in these kinde of thinges when the circumstances are changed will not onely haue nothyng chaunged but also such thinges as are for iuste causes abolished either by the continuāce of time or other waies yet because they are aūcient thei wil haue them to be againe reuoked but what shall we saye of those thinges that are degenerate into the most manifest madnesse of Idolatrie the whiche in that most cursed time whē God was angry with our sinnes did preuaile though a fewe in the beginninge but in vaine did resiste the whiche thinges finally though they were not at this present vtterly polluted yet are they such as can scarsely no not all be kepte pure any longe space But here cometh to my minde the Politike Gentlemē voice of these mē that thinke thēselues most witty of all others which thinke that the Churche ought to be reformed but not transformed And they call the reformation a restorynge agayne of those rites whiche were in vse in the florishyng time of the Church as they terme it takinge awaye some thinges which by the wickednes of times haue bene abused the whiche except we doo receyue they crie that the Churche is transformed and depriued vtterly of hir beautie and comelinesse Surely their woordes haue a greate shewe and a beautifull but it procedeth from the spirite of Satan whiche then bewrayeth it selfe when we come to the matter for thē there is nothyng so shamefull that they dare not couer vnder the colour of antiquitie and obtrude it vnto vs for comely and beautifull Those Rapsodies moste vayne and foolishe written of these matters by G. Cassander that bablynge Apostata with whose name I woulde not defile these papers doo declare these matters How be it I folowynge the example of Kinge Ezekiah so greatly commended had much rather to imitate such which doo Iudge that the offence and daūger that lieth in the high way ought to be abolished and taken away though at sometimes there hath bene or maye be some vse therof rather then to appoint monitores to stande by which may admonish the passengers lest they at vnwares doo fall into suche perilles For what if they that are admonished doo not obey or the Monitors doo not their office Moreouer besides that in many of
to be Canonicall and a moste certaine a Psal xix viii and. ix Psal 12. 7. rule of our faithe not so muche because of the common agremente and consente of the Churche as through the witnesse and inwarde perswasion of the holie spirite whiche causeth vs to discerne them from the Ecclesiasticall bookes On whiche although thei bee profitable wee maie not grounde any article of faithe 5. We beleue a 2. Tim. iii. xv and. xvi 2. Pet. 1. that the worde contained in these bookes proceded frō God b Ihon. iii. xxxi 34. and. v. 34. of whō it taketh aucthoritie and not of men c Iho. 15. 11. Act. 20. 27. and for asmuche as it is the rule of all truthe containyng al thynges necessarie to the Seruice of God and our saluacion that d Deut. 12. 32. and. 4. 2. Gal. 1. 8. Apo. 22. 18. and. 19. it is not lawfull for any man no not for Angelles to adde diminishe or chaunge any thing therein Whereby it followeth that neither e Mat. 15. 9 Actes 5. 28. and. 29. antiquitie custome multitude mannes wisedome iudgement statute proclamacion decrée counsail vision or miracle can bee compared with the said holie scripture f i. Cor. 11. 1. 2. and. 23. but that contrariwise all thynges ought to bée tried ruled and reformed by the same And accordyng thereunto wee allowe the thrée Simboles or Credes that is the Apostles Crede the Crede of Nice and Athanasius Crede because thei be agreable to the worde of God .6 This holly scripture a Deu. 4. 12 Mat. 28. 19. i. Ihon. 5. 7. teacheth vs that in this onely and simple substance diuine whiche we haue confessed there are three persones The Father the Sonne and the holie ghost the Father the firste cause beginnyng and original of al thinges the b Iohn 1. 1. 17. 5. Act. 17. 25. Rom. 1. 1. Sōne his worde and euerlastyng wisedome the Holie ghost his vertoe power and efficacie The Sōne from euerlasting begotten of the Father The holie ghoste procedyng from bothe The three persones not confused but distincte and neuerthelesse not deuided but of one onely substaunce eternitie power and equalitie And therein wee also allowe the determination of the auncient Councelles and deteste all suche sectes and heresies as haue been reiected by the holie Doctors as fainct Hillarie sainct Athanasius S. Ambrose S. Cirill 7. We beliue a Gene. 1. 1. Iohn 1. 3. Iud. 6. Col. 1. 16. Hebr. 12. 14. that God in three persones together woorkyng by his vertue wisedome and incomprehensible goodnes hath ereated all thynges not onelie heauen yearth and eche thing therrein containe dibut also the inuisible spirite b 2. Pet. 2. of whiche some are fallen hedlong into perdicion c Psal 103. 20. 21. other some continue in obedience d Iohn 8. 44. That the first beyng corrupt by malice are enemies to all goodnesse and consequentlie to the whole Churche The seconde beyng performed by the grace of God e Heb. 1. 7. 8. are ministers to glorifie the name of GOD and serue to the sauetie of his chosen 8. We beleue a Psal 104. that not onely he hath creater all thinges but that he gouerneth and cōducteth b Pro. 16. 4 Mat. 10. 29 Rom. 9. 11. Actes 17. 24. 26. 24. disposeth and ordaineth according to his will all thinges that come to passe in the worlde c 1. Iohn 2. 16. Ose 13. 9. 1. Iohn 3. 8. Not that he is the aucthour of euill or that any faulte maie be imputed to hym d Psal 5. 5. 119. Iob. 1. 22. seyng his will is the seueraine and infallible rule of all rightuousnes and equitie e Act. 2. 23. 24. 27. But he hath suche wonderfull meanes to vse the seruice of Deuilles and wicked men that he can conuerte to good the euill whiche thei dooe and wherein thei are culpable And f Rom. 9. 19. 20. 11 23. sa confessing nothing to be doen without the prouidence of God we reuerence with all humilitie those secretes that are hidden from vs without further searchyng for that whiche is aboue our reache And rather applie to our vse that whiche is declared vnto vs in the holie scripture to bee the better in quiet safetie g mat 10. 30 Luke 21. 18. because that God to whō all thynges are subiecte so watcheth ouer vs with a Fatherly care that one heare can not fall frō our heddes without his will h Iob. 1. 1. Gene. 3. 15. And in the meane while so bridleth the Deuil and all our enemies that thei can not harme vs without his leaue 9. We beleue that man a Ge. 1. 26. Eccls. 7. 30. Rom. 5. 12. Ep. 2. 2. 3. beyng at the beginnyng created cleane perfite and like to the Image of God is through his owne proper fault fallen from the grace whiche he receiued b Gene. 6. 5 and. 8. 21. and is so estraunged from God who is the fountaine of rightuousnesse and all goodnesse that his nature is whollie corrupt and beyng blinded in spirite and corrupt in harte hath loste all perfitenesse without hauyng any residewe thereof c Rom. 1. 21 and 2. 18. 19. 20. And though he be yet able to discerne good from euil d i. Co. 2. 14 we safe that that light is tourned into darkenesse when he goeth about to knowe God For that by all his reason and vnderstandyng he is not able to reache any thyng nere therevnto e Iho. 1. 4. 5 and. 8. 36. Rom. 8. 6. 7 And although he haue a will that moueth hym to do this or that yet that it is so thrall to synne that he hath no libertie to dooe well but suche as God geueth hym 10. Wee beleue a Gen. 8. 21. Rom. 5. 12. Iob. 14. 4. that all the ofspryng of Adam is infected with suche contagion whiche is the originall synne and naturall vice and not onelie an imitaciō as the Pelagians go about to proue whom wee deteste with their errours And thinke it not néedefull to enquire how synne cometh from one man to an other seyng it suffiseth that that whiche God gaue hym was not to hym alone but to all his posteritie And so that in the persone of hym wee are spoiled of all goodnesse and ouerwhelmed in all pouertie malediction 11. Wee beleue also that this vice is verie synne a Psal 51. 7. Ro. 3. 9. 10. 11. 12. 13. 5. 12. whiche is sufficiente to condenme all mankinde yea euē new borne children and to so reputed bofore God b Rom. 7. And after Baptisme it remaineth synne as concernyng the fault though the condemnacion be taken awaie from the children of God who of his free goodnesse imputeth it not to them Further c Rom. 7. 5. that it is a peruersitie bringyng for the continuallie the fruites of malice and rebellion so d Rom. 7.
preferred before other b 1. Cor. 1. 8 9. Yea and that faith is not onelie geuen to the chosen to bryng theim into the right waie for one onelie time but causeth them to continue therein to the ende c Philipens 2. 13 1. 6. For as God must woorke the beginnyng so must he also woorke the ende 22 We beleue a Ro. 6. a. b. 7. a b. Col. 2. 13. 3. 10. 1. Pet. 1. 3. that through this faith wee are regenerate into newenesse of life beyng naturallie thrall to synne And that wee receiue through faithe the grace to liue holily and in the fear of GOD in receiuyng the promesse which is geuen vs by the gospell that is that God will geue vs his holy spirite b Iames. 2. Gal. 5. 6. 1. Iohn 2. 3. 4 5. 28. So faithe dooeth not onelie not coole the desire to liue well and holily but rather engendreth and prouoketh the same in vs necessarilie bringyng forth good workes c Deut. 30. Iohn 3. 5. Furthermore although God to fulfill our Saluacion regenerateth vs in framyng vs to doe well d Luc. 17. 10 Psal 16. 2 Rom. 3. c. d Tit. 3. 5. Rom. 4. 3. 4 5. neuerthelesse wée confesse that the good woorkes whiche wee dooe through the guidyng of the holie spirite are not sufficiente to iustifie vs or deserue that GOD shal accepte vs for his children for we should bee alwayes waueryng in doubte and vncertaintie if our cōsciences were not stayed on that satisfaction where with Iesus Christe hath cleared vs. 23. Wée beleue a Ro. 10. 4. Gal. 3. 4 Coll. 2. 17 that all the figures of the lawe toke ende at the comming of Iesus Christe But though the Ceremonies are no longer in vse neuerthelesse the substaunce and truthe remaineth with vs in the person of him in whom consisteth all fulnesse b 2. Ti. 3. 16 2. Pet. 1. 19. 3. 2. And further that wee muste vse the helpe of the lawe and Prophetes as well to the framyng of our liues as to confirme vs in the promises of the gospel 24. We beleue a 1. Tim. 2. 5 Act. 4. 12. 1. Ioh. 2. 1. 2 sith Iesus Christe is geuen to bée our onely aduocate b Ioh. 16. 23 24. and that he commaundeth vs to haue familiar recourse in his name to his father c Mat. 6. 9. Luc. 11. 2. yea that it is not lawfull for vs to praie but accordyng to the forme that God hath appoincted vs by his worde d Act. 10. 25 26. 14. 14 Apoc. 19. that all that whiche men haue imagined touchyng intercession of dedde Sainctes is but abuse and deceipte of Sathan to tourne menne from the forme of true praier Wée despise also all other meanes wherewith menne presume to be able to reunsome them selues to Godwarde as derogatyng the sacrifice of the death and passion of Iesus Christ To be shorte we esteme purgatorie for an illusiō forged in the same forge the c Mat. 15. 11 Act. 10. 14. Rom. 14. a. b. c. Gal. 4. 9. 10 Col. 2. 18. 19 23. 1. Tim. 4. 2. 3. 4. 5. Monkish vowes pilgrimages forbiddyng of Mariages and vse of meates the Ceremonious obseruacion of daies Auriculer confession Pardons with al other suche like were whereby menne thincke too deserue grace and saluacion Whiche thynges we despise not onelie for the false opinion of deserte that is had in theim but also because thei are mannes inuentions and yoke mennes cōsciences 25. And a Rom. 1. 16 17 10. c. because we enioye not Iesus Christ but by the Gospell b Math. 18. 20. Eph. 1. 22. 23 we beleue that the order of the Churche whiche is established by his aucthoritie ought to bee holie and inuiolable and therefore that the Churche can not stande without Pastours whose charge is to teache c Math. 10. Ioh. 13. 20 Rom. 10. ◠and ought to be honoured and reuerently heard if thei be duelie called and faithfully exercise their office Not that God is bounde to their helpes or base meanes but that it pleaseth him to bridle vs therwith Wherin wee despise all suche phantasticall persones as goe aboute as muche as in theim lieth to deface the ministerie and preachyng of the woorde and Sacramentes 26. We beleue then a Psal 58 22. 23. 42 5. Ephe. 4. 12. Heb. 2. 12. that none ought to withdrawe hymself a parte and be contented alone but that all together ought to kéepe and maintain the vnitie of the Churche submittyng theim selues to the common instruction and to the yoke of Iesus Christe and that in what place soeuer God hath established a true order of his Churche b Act. 4. 19 20. Heb. 10. 25 yea though the Magistrates and their ordinaunces be contrarie thereunto and that all they that submitte not themselues therevnto but separate them selues from it doe contrarie to the ordenaunce of God 27. Neuertheles a Iere. 7. 4. b. 11. 12. Math. 3. 12. 7. 22. 24. 5. we beleue that it behoueth carefullie wiselie to discerne whiche is the true Churche for that this title hath been too too muche abused b Ephe. 2. 20 4. 11. 12. 1. Tim. 3. 5. Deut. 31. 12. Wee saie therefore accordyng to the woorde of God that it is the companie of the faithfull whiche agree together to folowe the same worde and the pure Religion dependeth thereon and whiche profite therein all the dayes of their life encreasyng and confirmyng theim selues in the feare of GOD accordyng as thei neede to aduance themselues and to marche dailie forward c Rom. 3. c. when they haue done their vttermoste that it behoueth thē continually to haue recourse to the remission of their synnes d Mat. 13. d 2. Tim. 2. 18 19. 20. And neuerthelesse wee deny not but that emong the faithfull there are Hypocrites and reprobate whose malice is not able to deface the title of the Churche 28. Vpon this belief a Math. 10. 14 15. Iohn 10. c. 1. Cor. 3. b. c we proteste that where the woorde of God is not receiued nor any professe to submit theimselues ther vnto where the Sacramētes are not ministred to speake plainly wee can not iudge any Churche to be there And therefore we condemne the Popish assemblies seyng the pure truthe of God is banished thence in whiche the Sacramentes are corrupt counterfeacte falsified or wholie defaced and wherein all supersticion and Idolatrie beareth swaie b 2. Cor. 6. 14. 15. 16. 1. Cor. 6. 15. Wee holde then that all thei that haue to do therin or communicate after that sorte separate and cutte of theim selues from the bodie of Iesus Christe Neuerthelesse because there domaineth a certaine small trace of the Churche in Poperie namely that the substaunce of Baptisme remaineth therein c Math. 3. 11 28. 19. Mar. 1. 8. Act. 1. 5. 11. 15. 16. 17 19. 4. 5. 6.
for that the efficacie of Baptisme dependeth not on the minister wee confesse those that are Baptised to nede no seconde Baptisme and yet by reason of the corruption therof that menne cannot present their children thereto with out pollucion 29. As concerning the true Churche a Act. 6. 3. 4 5. Ep. 4. b. c. 1. Tim. 3. Tit. 1. b. Mat. 18. 17. we beleue that it ought to be gouerned accordyng to the policie that our sauiour Iesus Christ hath established that is that there bee Pastours Superintendes and Deacons to th ende that the puritie of the doctrine maye haue his course that vices maie bee corrected and repressed and that the poore and afflicted maie bée succoured in their necessities and that the assemblies maie bee made in the name of God wherein bothe greate and small maie be edified 30. We beleue a Math. 20. 26. 27. 28 2. 3. 4. 1. Cor. 3. a. b c. d. Ephe. 1. 22. Col. 1. 18. 19 that al true pastours in what place so euer they be haue equal power and aucthoritie vnder one onely bedde the onely soueraigne and onely vniuersall bishop Iesus Christ and for this cause that no Churche oughte to pretend any rule or Lordship ouer other 31. We beleue a Math. 28. 10. 19. Mar. 16. 15. Iohn 15. 16. Act. 1. 21. 6. a. b. Rom. 10. 15 Tit. 1. 5. 6. 7 that none ought of his owne authoritie to thrust himselfe into the gouernement of the church but that it ought to be done by election for that it is possible and God permitteth it Which exception we adde expressely hereunto because it behoued at somtimes and namelye in our time in whiche the churche was interrupt for a season that GOD should rayse vp men by extraordinarye meanes to reare vp his churche a newe whiche was ouerthrowen and desolate This notwithstandyng we beleue that we must alwayes conforme our selues to this rule b Gal. 1. 15. 1. Tim. 3. 7. 8. 9. 10. 15. that all pastours supertendents and deacons haue testimony of calling to their office 32. We also beleue a Act. 13. 2 6. 7. 25. 28. Rom. 12. 6. 7. 8. 1. cor 14. fg 2. Cor. 12. 7 8. that it is good and profitable that they whiche are chosen Superintendentes should bée thincke thē what meane they were best to vse for the gouernement of the whole body b 1. Pet. 5. ◠1. Cor. 14. 40. and neuertheles that thei swarue not one iote from that whiche our fauiour Iesus Christe hath ordayned whiche hindereth not but that they maie haue certaine particular ordināces in eche place as the commoditie thereof shall require 33. Yet for all that Rom. 16. 17. 18. 1. Cor. 3. 11. Col. 2 6. 7. 8 Gal. 5. 1. wee exclude all mannes inuencions and all Lawes whiche are brought in vnder coulour of Gods seruice whereby they goe aboute to bynde mennes consciences but onely allowe that whiche bredeth and maintaineth concord and kepeth eche persone from the firste to the laste in obedience b Mat. 18. 17. 1. Cor. 5. 6. 1. Tim. 1. 20 Wherein we must followe that whiche our sauiour Christe declareth concernyng Excommunication whiche wée allowe and confesse to be necessarie with all thynges thereto belongyng 34. We beleue that the Sacramentes are added to the woorde for further confirmation thereof to bée as it were pledges and earnest to vs of the grace of God and so by this meane to helpe and comforte our faithe by reason of the grossenesse and infirmitie whiche is in vs And that thei are so outward signes that GOD worketh through them in the power of his spirite to the ende that nothyng bee signified to vs in vaine Neuerthelesse wee hold that all their substaunce and veritie is in Iesus Christe and beeyng separated from hym thei are nothyng but shadowe and smoke 35. Wee confesse a Rom. 6. 3. Tit. 3. 5. 9. Act. 22. 16. onely twoo to be cōmon to the whole Churche of whiche the firste whiche is Baptisme is geuen to vs for witnesse of our adoption for that thereby we are graffed into the bodie of Iesus Christ to th ende to bee wasshed and clensed throughe his bloude and after renewed in holinesse of life through his holie spirite b Math. 3. 11. 12. Mar. 16. 15. Ro. 6. a. b. c d. 22. 23 We also holde that although we bée Baptised but ones that the profite whiche there is signified vnto vs extendeth to life and death to the ende that wee maye haue an euerlastyng marke that Iesus Christe will alwayes remaine our rightuousnesse and sanctificacion And although it bee a Sacramente of saithe and repentaūce c Math. 19. 14. 1. Cor. 7. 14 neuerthelesse because God receiueth into his Churche the children with their fathers wee saie that by the aucthoritie of Iesus Christe young children begotten of faithefull parentes ought to be Baptised 36. We a 1. Cor. 10. 16. 17. 11. 24. cōfesse that the holie Supper whiche is the seconde Sacramente witnesseth vnto vs the vnitie whiche wee haue with Iesus Christe in asmuche as he did not onely ones dye and rise againe for vs b Iohn 6. 56. 57. 17 21. 22. but also truely fedeth and nourisheth vs with his fleshe and bloude that wee might bee one with hym and his life common to vs. c Mar. 16. 19. Act. 3. 21. And though he bee in heauen till he come to iudge the worlde d 1. Cor. 10. 16. Iohn 6. yet wee beleue that by the secrete and incomprehensible power of his Spirite he nourisheth and quickeneth vs with the substaunce of his bodie and bloud We hold that this is done spiritually not putting in the place of effect and veritie imaginatiō nor thought But forasmuch as the highnesse of this misterie for mounteth the measure of our vnderstanding and all order of natuture to be short because it is heauīly it cannot be apprehended but by faith 37. We beleue as is said that as well in the Supper as in Baptisme god geueth vs in dede and in effecte that whiche is figured therby And therefore we ioyne with the signes the true possessiō and enioying of that which is there presented vnto vs. So that all they whiche bringe to the holye table of Christe a pure fayth as a vessell receiue truelye that whiche the signes testifie That is a 1. Cor. 11. Iohn 6. that the body and bloud of Iesus Christ serue no lesse for meat and drinke to the soule than the bread wine do to the body 38. Also we hold a Ro. 6. 3. 4. that though the water be a transitory element yet it truely testifieth vnto vs the inward washing of our soules in the blod of Iesus Christ through the working of his spirit and that the bread wine beinge giuen vs in the supper is very spirituall food to vs b Iohn 6. 1. Cor. 11. for that they manifestlye declare vnto vs that the fleshe of Iesus Christ is our meate his bloud our drink we despise all phantasticall heades Sacramentaries which wil not receiue such signes markes seinge that our Lord Iesus Christ pronosiceth c Mat. 26. 1. Cor. 11. This is my body this cup is my bloud 39 We beleue a Exod. 18. Math. 17. 25 Rom. 13. that God willeth the worlde to be gouerned by laws pollicie to the end to bridle kepe vnder the disordonat appetites of the people And like as he hath established kingdoms cōmon weales and all other sortes of powers be they by inheritaunce or otherwise with all thinges belonging to the state of iustice wil be acknowleged author therof for this cause hath he put the swerde in the magistrates hād not only to punish vice cōmitted against the secōd table but also against the first b 1. Pet. 2. 13 14. 1. Tim. 2. 2 And therfore it behoueth vs for his sake not onely to suffer superiours to rule but also to honour and esteme them with all reuerēce holding them for his liftenauntes officers whiche he hath appointed to exercise a lawfull and holy charge 40 We holde than a Math. 17. 24. that we muste obey their lawes and statutes paye tributes imposts and other dueties and willinglye to beare the yoake of subiectiō although they were infidels b Act. 4. 17 18. 19. so that the soueraigne Empire of God be kept whole And therfore we detest those that woulde reiect superioritie make all thinges common and ouerthrowe all order and iustice FINIS This confession of faith was publiquely presented again to the Kings Maiestie Charles the .ix. of that name at Poissy the yeare 1561. the ninth Septemb.