Purgatory then arise the whiche yet was not generally receyued in the Church as the writings of Augustine doo manifestly declare Wherefore to returns to the matter whom of so great a multitude shall we especially choose for iudges if we will heare that Apostata of whome I haue spoken we muste chouse them that liued about the time of Theodosias the great And surely I graunt that there was at that time very learned Bishoppes but yet dare I affirme this thinge the whiche I doo protest that I doo not speake for the reproche of any that scarcely any of them cā be named which doth not bothe dissent from him The Doctors dissēt one from another selfe from others in many thinges and those of no small importance And if peraduenture that Apostata that I did speake of shall denie it then let me be counted a lier onles I doo plainely proue it But here I knowe what exception he will make at the leaste by these wryters saith he it shal appeare what was the forme outwarde face of the Catholike Churche As though VVhat neede vve seeke for formalitie this were the chiefe pointe of our controuersie not rather of the doctrine it selfe or as though at all times al rites Ceremonies are to be receiued without exception whiche the Apostolike Church it selfe hath vsed either as profitable or necessarie for their times and as though they were not playne Buylde thy house before thou paynte it fooles which when the foundations of the houses were al fallē downe would be so carefull for building vp the roofe And what néede many woordes I suppose that many of you most excellent noble Lordes haue in your remembrance how when we did treate of this matter at Poissy where we had rather a triflynge skirmishe alteration then a serious and earnest disputation we did thus cōclude in fewe woordes that the waie and meane to finish the troubles and controuersies whiche some froward Newtrals and halfefaced mē Agree of the doctrine then talke of the comely Ceremonies to name them no worse doo so importunately craue was first of al that we should dispute and agrée by the woorde of God of the doctrine it selfe and of Faith the whiche beyng once established then should we agrée much more easely about the Ceremonial matters of the whiche we would reiect some as vaine and foolishe some as superstitious either by them selues or by circūstances some as altogether wicked and some finally we would willingly admit whiche coulde be proued either profitable or necessarie What then doo these men require any more assuredly most noble Prince they séeke this one thinge that they may bringe into hatred Many that seeme qualifiers of these controuersies seeke to spoyle the flocke still vvithout checke the faithfull Ministers of God as men seditious ambitious and louers of changes suche as woulde haue all thinges new that they thēselues may still spoyle and destroy the poore flocke of Christe without controlment For they are like those without doubte of whome the Lorde speaketh that they neither will enter into the Kingdome of Heauen thē selues nor suffer others to enter in Thei are the most perilous men vndoubtedly that are suffered VVho are the moste perilous enemies to liue this day vnder the Sūne more daungerous by muche then the open enemies of the Gospell and therefore ought you principally that are the patrones and defenders of the Churches of God by the most Christian Kinges decrée to auoyde such men and beware of them who partely for their bellies sake partly for lucre partly for enuie and malice partely for fauour of them whom they flatter lie in waite to trap you But I sée that I haue bene somwhat longe in confutinge this opiniō therefore I doo returne to the matter For what shall we say or doo to those which imagine that the publike errour Publike errour cā not be the rule of Religiō muste be folowed for the rule of Religion whiche set the bare names of fathers and custome against all reasons and proufes whiche finally doo sticke onely to that one Churche whiche no The Papists calling one church Vniuersall ioygne together cōtraries lesse foolishly then falsely they call the Catholike Romish Churche that is to say an Vniuersall particular Church surely I doo thinke that we muste let them alone least we shoulde séeme to labour to cure madnesse with reason But now if none of these that we haue God is the Iudge spoken of may sitte as Iudges in this cause but rather muste be iudged of others in what courte then shall this great controuersie be pleaded Verely before the iudgemēt seate of God onely Then will they say let him be called VVhere shall vvee finde him downe from his Heauenly palace Nay why doo they not draw him foorth of these their Chancels and holy corners forsooth because we stande in no néede of a dumbe God that can doo nothinge but kéepe silence suche one as their crusted God is in the wafer cake but of that good God that speaketh clearely and plainely vnto vs. And I praye you where shall we finde him no Not in the Boxe But in the Scriptures where doubtles saue in the writinges of those mē of God who as Peter witnesseth haue bene stirred vp by the holy Ghost to speake vnto vs of those I saye vpon whose doctrine as vpon the foundation the Apostle crieth that the Churche is builded euen vppon the bookes of the Apostles the Prophetes whiche are conteined vnder the name of the Olde and new Testament But say they the doubt standeth of the interpretation Obiection of this woorde whiche we say must be sought at the Church But first of all we must agrée whiche is the Ansvveare Churche for the Synagoge of Satan also doth abuse that fayre and beutiful name of the Churche And howe canst thou iudge this same thinge but by the kinde of the doctrine And how canst The worde is iudge of the Church thou put a difference betwixt the true doctrine and the false but by the holy Scriptures As for that succession wherein some sette all their succour it hath ceased lōge ago to haue any force or valure seyng this is most certaine that the most ignorant and wicked mē haue bene the successours for many yeares vnto the good and learned Bishops Successiō of doctrine not of persons requisite and that there doth appeare no steppe or token of any lawfull vocatiō in the Churches now for a longe ceason Furthermore we doo require a succession of doctrine not of the persons euen of the Propheticall and Apostolicall doctrine so that of necessitie we must runne againe to the bookes of the Prophetes the Apostles for the proofe of the true succession As for the name of Traditions the The bare visar of Traditions serueth not whiche some also that feare nothinge more then the triall of the Scripture doo holde
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
quike destroyed synnes and yet he calleth theim the holie churches of Christ Yea some tyme it cometh to passe that God by his iuste iudgement ▪ suffreth the truth of his woorde the catholike faithe and true worshippyng of hym to be darkened and plucked a sunder as it were so that it semeth vtterly to bee destroyed yea and no Churche at all to remaine As wee reade that it came to passe in Elias daies and other times yet notwithstādyng God hath in this worlde and in these darknes those his true worshippers yea and no smalle nomber of thē aboue seuen thousande For the Apostle auoucheth that the foundaciō of God remaineth sure and ii Reg. xix Apoc. vii hath this seale The Lorde knoweth who are his c. Wherefore the Churche maie also The churche may be called vnuisible be called inuisible not that mē be inuisible of whom the churche is gathered but because it beyng hidde from our yies and onely knowen to God man ofte tymes is not able to Iudge All be not of the churche that be in the churche where it is Moreouer not all that are nombred in the Churche are sainctes and the liuely or true members of the Churche For there are many Hippocrites whiche to the outwarde shewe heareth the worde of God and openlie receiueth the Sacramentes and seme also to call vpon GOD in Christe his name onely to confesse Christe to bee their onelie rightuousnesse to serue God to doe the workes of charitie and to suffer or a tyme their miseries paciently but inwardly thei are destitute of the lighte of the spirite of faithe of purenes of mynde and of continuaūce to the ende so that at lengthe thei are disclosed what thei bée Ihō the Apostle saieth Thei wante out frō vs but thei i. Ioh. ii were not of vs for if thei had been of vs thei would haue cōtinued with vs. And yet while thei faigne holines albeit thei be not of the churche yet thei Apte similitudes are compted to bée in the Churche As traitours in a Common wealthe are nombred emong citezeins before thei be discouered and as Daruell Kockle and Chaffe is founde among wheate and as boūches or swellings is foūde in a sounde bodie whereas in dée de diseases and deformities are truly saied to belong to the bodie thei are rather maladies and deformities of the body then true members thereof Wherefore the Churche of God is well compared Math. xiij to a nette wherein is drawen al kinde of fishe and so a fielde wherein is founde bothe Kockle and Wheate Here muste wee take deede that wee iudge not to sone that wee goe not about we must not rashly iudge to shutte out to caste awaie or to cutte of those whō God will not haue caste out or suche as without losse to the Churche we can not separate Also we must watch leste while the godlie slepe the wicked preuaile so muche that thei dooe some hurte to the church Moreouer wée diligentlie teache men to marke wherein chieflie the truthe and vnitie of the Churche dooeth consiste leaste by our rashenesse we raise The vnitie of churches stoudeth not in outwarde rytes and maintaine some Schisme in the churche It consisteth not in Ceremonies and outward rites but rather in truthe vnitie of the catholike faithe Whiche catholike faith is not taught vs in mannes Lawe but in the diuine scriptures a brief somme whereof the Apostles Crede is We haue redd that emong the olde fathers there was diuersitie of rites but so free for men to vse or not to vse that no man thought the vnitie of the churche to be broken Ceremonies indifferent to be vsed or not to be vsed by not obseruyng theim We affirme therefore that the true concorde of the churche standeth in doctrine in the vniforme preachyng of Christe his Gopell in kepyng of those rites whiche the Lorde euidently deliuered and cōmaunded wherin the vnitie of the church consisteth Phi. iii. Here chiefly we alledge the sentence of the Apostle Let as many as bee perfecte bee thus mynded and if ye bee otherwise mynded God shall reucale euē the same vnto you neuerthelesse in that whervnto we are come lette vs procede by one rule that wes maie mynde one thyng ¶ Of the ministers of the Churche of the making of them and their offices Chap. 18. GOd to assemble together to ordaine to gouerne or God vseth ministers to the instructing of his churche preserue his Churche hath alwaies and dooeth to this daie euer will so long as the churche shall cōtinue on the yearth vse the seruice of ministers The first beginning then and appointing of ministers and their function is of greate antiquitie beyng God his owne ordinaunce not The original cause of the ministrie any newe doctrine inuented by mannes braine God doubtles could by his own power without any meane ioine himself his churche whiche cōsisteth of menne together But he had rather deale with men by the seruice of men Wherfore ministers ought to be estemed The ministerie ought not to be cōtēned not as ministers onely but as Gods ministers for because by theim God worketh mens saluaciō Wherfore we warne men to take hede that thei dooe not in suche sorte attribute those thynges to the secrete woorkyng of the holie Ghoste whiche belonge to our conuersion and instruction that thereby the ministerie of the Churche bee abased For it is meete that wee should alwaies bée mindfull of the Apostles woordes How shall thei beleue Rom. x. in hym of whom thei haue not heard And howe shall thei heare without a Preacher Then faithe is by the hearing and hearyng by the 〈…〉 of GOD. Neither should 〈◊〉 forgette 〈◊〉 his saiyng in the Gospell Verely verely I saie vnto you he that receiueth whōsoeuer Ihon. xiii I shal sende receiueth me and he that receiueth me receiueth hym that sente me Wee ought also to remember Iohn vi what the man of Macedonie apperyng in a vision to Paule beyng in Asia counsailed hym to do saiyng Take thy iourney into Macedonie i. Cor. i. come helpe vs. For in an other place the saied Apostle writeth Wee together To muche ought not to be attributed to ministers are God his laborers ye are gods housbandrie and Gods buildyng Againe on the other side We must beware that wée attribute not to muche to ministers or to the ministerie remembryng the Lordes woordes No i. Cor. iii. manne cometh to me except my father drawe hym And the Apostles saiyng Who is Paule then and who is Apollo but the ministers by whom ye beleued And as the Lord gaue to euery man I haue planted Apollo watered but God gaue the increase So then neither is he that planteth any thyng neither he that watereth but GOD that geueth the increase Let vs therefore beleue that God doeth teache vs in his worde outwardlie by his ministers Howe God doth
vppon them inuentions inuented by man The greater heape of ceremonies there be in the church the more is withdrawen not onely from Christian libertie but also from Christe and faythe in hym while the cōmon people looke for that in ceremonies whiche they shoulde seke in the onely sonne of God Iesus Christ by faith A fewe rites therfore A fewe Rites suffice which are sincere and plaine swerue not from God his woorde doe suffice the godly And if in Churches there bée founde Diuersitie of Ceremonies proue not dissent in Churches vnlike ceremonies let no man gather thereby that the Churches agree not Socrates saieth it were impossible to write the Ceremonies that bee in all cities and countries No religion obserueth Socrates one kinde of Rites although thei imbrace one doctrine touchynge them For thei that be all of one faith dissent emong them selues about Ceremonies Thus much Socrates And we also at this daie obseruyng in our Churches not all one kinde of Rites True consent is in doctrine and faithe in ministering the Lordes supper and in many other thynges doe notwithstandyng agree in doctrine and faithe Neither is the vnitie and societie of Churches for that cause broken a sunder Surely churches haue alwaies vsed their libertie and dooen what seemed Libertie aboute Ceremonies beste to theim in suche Ceremonies as thynges indifferent as we also doe now a daies But we aduertise all menne to take Indifferente thynges hede that thei compte not those thynges as indifferente whiche bée not indifferent whiche bée not indifferent in what is indifferent deede as some compte the Masse and Images in Churches That is indifferente saieth Ierome to Augustine whiche is neither good nor euil so that we are neither iuste nor vniuste whether wée doe it or no. Therefore when indifferent thyngs are vrged for confession of our faithe thei bée no lenger indifferent as Paule declareth that it How̄e longe they remaine indifferent i. Co. viii x is lawfull to eate fleshe if one put vs not in mynde that it is offered to Idols for then it shal bee made vnlawful because he that eateth suche meat now by his eatyng seemeth to allow Idolatrie ¶ Of Churche gooddes Chapit .. 28. CHriste his Churche is indued with riches by the bountifulnes of Princes and the liberalitie of the faithefull who gaue their gooddes to the Churche For it is ofte in néede and therfore it hath had from the beginnyng some treasure to serue for necessary vses The true vse of Churche goods in tyme passe was The true vse of the church gooddes and now is to maintaine with theim learnyng in schooles and holie assemblies with al furniture rites and buildyng to maintaine also teachers scholars and ministers with other necessaries chiefly to helpe feede and succour the poore But let suche bee chosen as feare God wise and skilfull in gouernyng of families whiche may well bestowe the churches gooddes If the treasure of the Churche thorowe Abuse of churche gooddes the iniquitie of the time or some mennes rashenesse folie ignoraunce or coueteousnesse be put to any abuse let godly and wise men tourne theim againe to a good and holy vse For we muste not wincke at any abuse especially if it be mixed which sacrilege Wée teache therefore that corrupte scholes and Colleges should bee reformed in doctrine in worshippyng of God and in maners and that there should bee established religiously with good conscience and wisedome a good order for the helpyng and releuing of the poore ¶ Of sole life of mariage and gouernyng our familie Chapi 29. LEt them whiche haue from Single life heauen the gift of single life so that in harte and mynde wholie thei be pure and continent and not greatly burne in fleshly The gifte of Chastitie luste let suche I saie serue the lorde in that vocacion so longe as thei shall perceiue them selues indued with that gift of God not extollyng them selues aboue others but seruyng the Lorde continually with simplicitie and humilitie These men doubtles are more meete to enter into Gods ministerie then thei that are withdrawē by their priuate businesse of their familie But if this gifte bee taken from them and thei feele a continuall burnyng in thēselues Mariage lette them remember the Apostles wordes It is better to mary then to burne For mariage beyng the remedy for Mariage is continencie incontinencie yea continence it self was ordained of the Lorde God hymself who abundantlie blessed it and Math. xix would that man and wife should not bee separated one from the other but liue together in perfecte loue and concorde Whervpon we knowe that the Apostle saieth Mariage is honourable Hebr. xiii i. Cor. xvii emōg all and the bedde vndefiled but whoremongers and adulterers God will Iudge And againe If a Virgine Marrie she synneth not We condēne Polygamie therefore the hauyng of many wifes or housbandes at one tyme a liue and theim also who disalowe the seconde Seconde Mariages mariages the mariage of widdowers or widdowes deniyng that one maye twise bee married Wee teache that How Mariage should be made marriage must be made after a lawfull sorte in the feare of the Lorde and not againste those whiche forbidde thē to bee coupled in Matrimonie that are within certaine degrees of kindered least inceste be committed Lette them The parentes consente is requisite in mariage be contracted with consent of their parentes or of suche as are in steede of their parentes and to that ende chiefly for the whiche the Lorde hath appoincted mariage Lette the bondes of Matrimonie bee kepte with holinesse with vnfained faithe and fidelitie towardes the yoke fellowe with godlines with loue and Chastitie bothe of bodie and mynde Let them auoide all brawlyng dissencion lustes and adultrie Lette there bee appoincted in the Churche lawfull Courtes for the hearyng Courts kept for matters of matrimonie of suche matters godlie Iudges to maintaine Mariages and contractes to punishe all vnclennes and impudencie and to discide controuersies of Matrimonie Parentes also should bryng vp their children in the feare of the Lorde and make prouision for thē remembryng the Apostles saiyng He that prouideth not for his owne he denieth Care for our familie Bringing vp of children 1. Timo. v. the faithe and is worse then an Infidell But chiefly let thē be taught some honest science whereby thei may be able to finde them selues Let them bee plucked from Idlenes and a sure truste in God ingraffed in them least thei to muche distrusting be to to carelesse or els be giuen to filthie couetuousnes and so come to naught Also it is moste certaine that those deedes whiche bee dooen of Parentes with true faithe according to the duetie of Matrimonie and gouernement of their familie are before God holie and good woorkes pleasyng hym as wel as Praiers Fastyng and Almose deedes dooe For so the Apostle hath taught in his
instructed to serue God to labour in his vocation to fulfill his duetie so that muche profite may ensue to all except any mā beyng blinded with the darke miste of superstition idolatrie disdayne to reade the truthe whome iustly we maye accuse of wilfull ignorance or els beinge wedded to his lewde phantasie cōdemneth before he readeth who declareth him self to be of a malitious frowardenesse stubbernlie bente against Christe and his woorde God if it be thy will conuert all such from theyr sinfull waies God giue them the spirite of wisdome to consider that it is harde for them to kicke againste the pricke God soften their stonie hartes least the preachyng of thy Gospell be to them Odor mortis in mortem a sauour of death vnto death and eternall damnation God indue vs all with his heauenly grace not onely to heare and reade this vnfallible truth but to beleue it also that beleuing it we may openly professe it and openly professing it may cōstantly continue therein constantly continuynge therein may leade our liues accordingly to the profite of our countrie the edifiynge of thy Churche the defacinge of Hippocrisie the rootinge vp of iniquitie the establishinge of thy woorde the aduaunsinge of thine honour and our soules Saluatiō Graūt this O mercifull Father for thy déere sonne Iesus Christ his sake to whome with thée and the holy Ghost be praise and glorie for euer and euer Amen q I. O. FINIS To the moste renoumed Prince Lewes of Borbon Prince of Condey c. and other famous and noble Dukes Marqueses Erles Barons Lordes of the Nobilitie that embrace the true Gospell of Christe in the realme of Fraunce Theodorus Beza Vezelius a minister of the Church of Geneua wisheth grace and peace from God the Father and our Lorde Iesus Christe I Present vnto thée most renoumed Prince and to the VVhat is true nobilitie residue of you that are made noble by the true knowledge of Christe through the mercie of our most mercifull and heauenly Father the bookes of the newe Testament which were translated into Latine by me a fewe yeares by passed are now againe perused by me with as great fidelitie and diligence as I could possible and set foorth with certaine briefe summaries of the doctrine therein cōprehēded a present vnto the Churches of God of whome you are the tutors fosters and norishinge Fathers by the The noble are the norishers of the church decrée of the moste Christian Kinge would to God so profitable as I truste vnto you it shal be pleasant and acceptable For why should not I promise my self this of you who haue so stoutely and constantly declared before the whole worlde that you are not ashamed of the Gospell of Christe and to whome I woulde knowe rather then to you whiche doo not onely approue allowe the doctrine here taught but set it at libertie and restore it shoulde I dedicate these my poore trauayles But what néede we these trauayles shal some say Beholde therfore I will recite the reasons more at large that haue moued me hereunto Those men are altogether intollerable and in no case to be suffered who for the desire of Nouelty doo cōdemne Antiquitie may not be Antiquitie like as also those are woorthie great reproche whiche can finde condemned onely for desire of Noueltie taste in nothinge but in that whiche is olde and auncient For I praye you were they not al once new which now are olde auncient And this can not be denied of any that will confesse the truth without contention that euermore in all worlde 's there were some Errours are olde that either of ignorance or of set purpose did darken and obscure the manifest truth of God And also this is euidēt though God did neuer so seuerely punishe the infidelitie of the worlde that he did leaue his Churche vtterly destitute of the true knowledge of his woorde yet that there was not alwaies the like measure of knowledge no not in those things the are the chiefe pointes of our Religion So that some most false and daūgerous errours are very auncient in so muche that Paule him selfe of olde time did write vnto the Thessalonians sayinge Nowe the misterie of iniquitie is already in workinge And Iohn saide that euen then were many Antichristes in the world Antichriste is olde Howbeit no man can easely finde sure and certaine remedies for these euels The wante of the woorde is the cause of all errour and diseases saue onely that knoweth the right and true causes of them the whiche causes in déede are many but they flowe all as it were foorth of one fountaine that is because that men turne from the woorde of God frō the woorde I saye that is conteined in the bookes of the Prophets the Apostles vnto theyr owne dreames and inuentions For that light beyng once taken away the whiche who so doth not sée to be the onely and singuler light seeth nothinge at all what can folow but that like blinde men they shoulde grope in darkenesse Neither are they in any wise to be hearde that are of a contrarie opinion For what say they doo not the Heretikes pretende the woorde of God therefore stande we néede of some one rule whereby the false interpretations of the woorde whiche sometime is ambiguous and doubtful maye be discerned from the true But What rule will serue what rule shall this be One sorte doo here obtrude vnto vs that their most vaine name of Catholike or Vniuersall whiche at all times Catholike and in euery place and with all men hath bene receiued Of whome if thou goe further to aske the question what is so Catholike there of necessitie they muste sticke faste in the myre when the demaūde is made of the most parte of the matters that are in cōtrouersie Another sorte set before them selfes the Councels olde Canons to whom Councelles and Canōs they geue glorious titles as though thereby the concorde of the Churche might be recouered but all in vayne for I doo thinke that no man is now so ignorant but that he doth know that many Synodes and Councels I doo speake of them that are not openly cōdemned haue decreed euen in thinges concerning doctrine not onely darkely but also vnlearnedly Wherfore oftentimes the Prouincials haue bene corrected by the Generall and yet the Prouinciall hath sometimes iudged more vprightly then the General And that the truth was so euery one maye easely perceiue that can compare Gāgrensis Gangrensis Synode taught more purely of the Sacramentes c. Counsell with many that they call generall I passe ouer that thinge whiche the very History of those times doth moste manifestly proue that in those which we may call the best times if they be compared with the latter there was partly such ambition of the Bishops partly suche a vaine babling ignorance and of many of them suche an open and desperate malice that verie
other halfe of the word of God Surely he that denieth this denieth the Sonne to shine at the middaie And I praie you what common wealthe what citie what house or familie shall not straight waies bee dissolued vnlesse it be knit together with The churche the scolehouse of honestie maie not bee the denne of vnthriftes the bondes of Lawes and Order What Shall wée suffer the Churche of Christe that teacheth all holinesse and honestie to bée transformed into a schoole of wickednesse and licencious life But if we take awaie this discipline that wée speake of if euery one bee permitted to preache publikely if there be no examinacion of the doctrine and maners of the Pastours if euery man bee receiued without difference vnto the Sacramentes if it be not lawful to reproue those that synne with the offence of others and seuerely to correcte those that resiste stubbernely and also in the ende if nede be by the example of the Apostle to thrust suche forthe of the flocke leaste thei infecte others and also vnlessé there be prouision for the poore and almoses bée distributed by the order appoincted by the holy ghost vnlesse finally all thynges bee rightly and orderly dooen in the house of God what will the Churche bee streight waies for the moste parte but an assemblie of men geuen to libertie and all licētious life But will some saie these An obiection The answer are the duties of Magistrates As though wée wee would haue temporall and yearthly thinges suche as are onely for this world to come into question by any meanes in the Ecclesiasticall Consistorie or that we would exempt either Pastours them selues or any others from the aucthoritie or commaundemente of the Ciuile Magistrates as those doe whom men call Catholikes Christ aunswered vnto them that called Christe hath established the discipline of the church vpon hym to deuide their heritage who saieth he hath appoincted me youre Iudge But he saieth also he that heareth not the Churche let hym bee as an Heathen a Publicane wherfore those thynges are to be disseuered that GOD hath deuided but thei maie not be takē awaie that he hath established Naie certainly it is so farre from the truthe that this Discipline dooeth hinder or lessen the ancthoritie of the Magistrates if it bée lawfully that is to saie by the worde of God onely placed and ordered that contrarywise it dooeth as muche as maie bée establishe it séeyng that nothyng is able so muche to maintain publike tranquilitie as this one thyng that the conscienses of all maie bée retained in the feare of God But it is to bée feared least that olde Popishe An obiection tyrannie bée brought again into the Churche So it is howbeit this is greate The answer foolishenesse saieth the Poet so to auoide vices that thou doe fall into the contrary extremities Wherefore wee maie not auoide Christs yoke of Discipline moste sweete to the godlie mannes tyrannie shake of Christes yoke but we muste receiue it for it is onely vnpleasaunte vnto the wicked and prophane persones and is to the good and godlie moste swéete and comfortable And wée are so farre from coumptyng the Magistrates The Magistrates the sheldes of the Churche and you whom God hath made the foster fathers of his Churche by the Kinges Maiesties Decrees Laie men as certaine dooe and so to separate you as straūgers frō this discipline that I speake of that contrary wise wée doe iudge that this poinct chieflie belongeth vnto you to punishe most seuerely those troublesome contemners of the Churche and by your aucthoritie to procure that the worship of God maie moste purely bee maintained And seyng this regimente of the Elders must bee appoincted not onely of the Pastours but of suche also by whom the pastours theim selues if néede bée maye bée corrected who is so madde but that in the chusyng of the Elders he muste thinke that greate consideracion must bee had of those that besides the commendacions of their godlinesse haue also aucthoritie and proeminence in the Churche But paraduenture I haue spoken to muche of these thynges vnto you especially of whose good willes I can nothyng doubt Therfore I make an ende besechyng the moste merciful and mightie God that he would strengthen thee moste noble Prince with his mightie power and you the rest of the renouned Lordes endued with his holie and excellente spirite and with the true knowledge of his soonne and vouchsafe to adorne you cōtinually more and more with all his moste excellente giftes that he maie finishe that greate worke that he hath begonne in you to the full restoryng of his heauenly kyngdome moste blessedly with your immortall praise and glorie At Geneua the .x. of the Calendes of Marche The yere from Christes incarnaciō for vs. 1565. To al the faithfull Christians whiche are in Germany and other foraigne Nations the Ministers of the Churches throughout Heluetia vvhose names are subscribed wishe grace and peace from God the Father by Iesus Christe our Lorde MAny and sundrie cōfessiōs and declarations of our Faith haue béene heretofore writtē but chieflye in this our age set foorthe in Printe by Kingedomes Nations and Cities wherby in these our latter daies in so vnhappie increase of pernicious Heresies which euery where sprynge vp they shewe and testifie that they thinke beleue and teache purely plainely and according to the vnfallible truthe all euery Article of the Christian faithe and Religiō to be short that thei are farre from Heresies or erronious opinions Albeit therefore we haue done the like alreadie in our writinges whiche we haue published yet bicause they are now perhaps out of minde scattered in diuers places intreate of the matter more at large then that euery man can haue leasure to peruse and reade them through we beinge incoraged by other faithfull mens good example doo our indeuour in this briefe declaratiō to comprehende and set foorth to al that beleue in Christe the doctrine gouernment of our Churches whiche they frō the beginninge of their reformation these many yeares wadinge through sundrie perils haue taught euen to this daie and now also doo retaine with one full cōsent Hereby also we witnesse to all men our generall agrement which the Lord hath wrought emong vs that in our Churches wherein God hath apointed vs Ministers we al speake one thinge not disagreynge amonge our selues but are a perfecte bodie of one minde of one iudgement Moreouer we declare by this our woorke that we sowe not such séede of corrupte doctrine in our Churches as many of our aduersaries falsely and vndeseruedly goe about to laie to our charge to thrust violently vpō vs specially in their hearinge to whome our writinges come not and before suche as know not our Doctrine Indifferent Readers therefore shall most manifestly perceiue by this our writinge that we doo in no wise allow any Heresies whiche heresies that it might the better appeare how greatly
Apocrypha Apocrypha of other Ecclesiasticall bicause they woulde haue them Read in the Churche but yet not to be alleaged as sufficient authoritie to confirme our faith as Augustine in his booke Deciuitate Dei 18. ca. 38. declareth that in the bookes of Kinges mention is made of names and bookes of certaine Prophetes but he addeth that thei are not recited in the Canon and that those bookes which we haue are sufficient to instruct vs in all poinctes of godlines ¶ Of expoundinge the holy Scriptures of the Doctors Councels and Traditions Cap. 2 THe Apostle Peter saide that the 2. Pet. 1. The true interpretation of the Scripture holy Scriptures are not of any priuate interpretation Wherefore we doo not allow al kinde of interpretations neither doo we acknowledge that sence of that Romaine Church as thei cal it which simply God wote the defendors of the Churche of Rome would compell euery man to receaue but we accept that interpretation onely as true whiche is gathered out of the Scriptures themselues that is of the proprietie of that tounge in the whiche they were writen and examined according to the circumstance and so expounded as they may agrée with many other like and vnlike places not swaruinge from the rule of Faith and charitie but may moste auaunce Gods glorie and mans saluacion Therfore we dispise not the holy Fathers expositiōs Greke or Latine neither doo we The holy fathers expositions reiect their disputations or treatises of holy thinges as longe as they agree with the Scriptures Howbeit we disalow after a modest sorte their iudgementes when they are espied to write thinges not agreyng or cōtrary to the Scriptures Neither thinke we that we doo them any iniurie in so doynge seinge they all with one consent are of this minde that they woulde not haue their writinges to be of equall authoritie with the Canonicall Scriptures but wille vs so farfoorth to allowe thē as they consente with the Scriptures biddinge vs to receaue those thinges which agrée with Gods woorde leaue that whiche swarueth from the same In like maner ought we to esteme the decrées or Canōs of Councels Wherfore Councels we iudge it of small force in controuersies of Religion or matters of faithe to be vrged with the bare sentēces of the Fathers or with Decrées of Councels much lesse with receaued customes or with cōtinuance of time For we admitte none other iudge in VVho is our Iudge in matters of Faith matters of faithe then God himselfe pronouncinge in his holy Scripture what is true what false what to be folowed what to be auoided So that we are satisfied with the iudgements onely of spirituall men whiche iudgemēts are taken out of the woorde of God Ieremie and other Prophetes did vtterly condemne the Councels of the Priestes holden againste the lawe of God earnestly admonishing vs not to heare those Fathers who walking in their owne inuentions haue gone astray from the path of Gods lawe We refuse also Mennes Traditiōs Mennes Traditiōs which notwithstandinge their glorious titles as though thei came of God his Apostels deliuered to the Church by expresse woorde of mouth and as it were by the handes of Apostolike men geuen to Bishoppes their successours yet being conferred with the Scripture doth dissent from them which argueth that they were neuer made by the Apostles scolers For as the Apostles taught not cōtrarie doctrine one to the other so their scolers published not repugnant doctrine to the Apostles nay it were rather impious to affirme that the Apostles in their life time by woorde of mouthe did appoint thinges contrary to their owne writinges Paule plainely affirmeth that he taught one kinde of doctrine in all Churches And 1. Cor. 4. againe he saieth We write none other thinges vnto you then that you reade 2. Cor. 1. or know In an other place he witnesseth that he and his Disciples that is 2. Cor. 12. to witte they that folowe his Apostolike steps doo walke all in one waye and doo all thinges together with one spirite The Iewes had in time paste traditiōs of the Elders but they were confuted by Christe sayinge that the Mat. 15. Marc. 7. kepinge of them was an hinderance to Gods lawe and that God was woorshipped in vaine by them ¶ Of God of his Vnitie and of the Trinitie Cap. 3. WE beleue and teach that there There is but one God is one God in essence or nature subsistinge by himselfe sufficient in all pointes of himselfe inuisible without a body infinite eternall maker of all thinges both visible vnuisible the soueraigne good euer liuinge geuinge life and preseruinge all thinges omnipotente of perfecte wisedome gentle mercifull iuste and true but we detest their Heresies that would haue more Gods then one For it is plainely written the Lorde thy God is one I am the Lorde thy God thou shalte haue none other Gods before Deut. 6. Exod. 20. me I am the Lorde and there is none other ther is no God besides me Am not I the Lord and there is none Esay 45. other but I alone a iuste and sauinge God there is none but I I am Iehouath Iehouah a merciful and gracious Exod. 34. God of longe sufferinge aboundinge in goodnes and truthe We beleue notwithstandinge and teache that the same God of infinite The Trinitie power beynge one God indiuisible is distinguished inseparably and vnconfusely into the Father the sonne and the holy Ghost so that the father begat the sonne from the beginnyng the sonne was begotten by vnspeakeable generation the holy Ghost procedeth from them both and that from the beginning and is to be adored with them bothe so that they be not thrée Gods but thrée persons consubstantiall co-eternall and coequall distincte touching their Substance the one goinge before the other in order but yet without any maner of inequalitie for by nature or essence thei be so vnited that they be one God and haue one diuine essence common to the Father the Sonne and the holy Ghost For the Scriptures hath taught vs a manifest distinction of persons by the woordes whiche emonge all other thinges the Angel spake to the blessed Virgin The holy Ghost shal come vppon thée the Luc. 1. power of the most high shall ouer shadow thée that holy thinge whiche shal be borne of thée shal be called the Sonne of God In the baptisme also of Christ a voice was heard frō heauē speakinge of him This is my beloued Sonne Mat. ◠The holy Ghoste appéered in the likenesse Ioh. 1. of a Dooue when the Lord himself bidde his Disciples Baptise he cōmaunded them to Baptise in the name of the Father the Sonne and the holy Mat. 28. Ghost Also in another place of the Gospell he saide My father shal sende you Ioh. 14. the holy Ghost in my name Againe he affirmeth the same sayinge When the comforter shall
teache howe ministers but inwardly he moueth the hartes of his electe to Faithe by the holie ghoste And therefore wee ought to referre all the glorie of this benefite to God But of this matter we haue spoken in the firste chapiter of this declaracion Verely God hath vsed frō the what kynde of preachers god hath alwayes sent beginning of the world the beste men of all albeit many of them were simple in worldlye wisedome and philosopie yet passing other in the knowlege of true diuinitie as the Patriarkes Patriarches with whome God talked ofte times by his Angels For the Patriarkes were Prophettes or Teachers in their tyme whō God would haue liue twoo or three mennes liues to th ende that they might be as it wer fathers lightes of the worlde Moises and the Prophettes followed them who were most famous throughout al the worlde What neede I to rehearse that after them our heauēly father sent his only begotten sonne a most perfect teacher of the worlde In whom was hid that diuine wisedom which he deriued vnto vs by the preaching of his most holy plain and of all other most perfecte doctrine For he chose to hym Disciples whom he made Apostles who goyng out into all the quarters of the world assembled euery where congregaciōs by the preachyng of the Gospell then in all Churches thei ordeined by gods commaundemente pastours and teachers by whose successours he hath to this daie instructed and gouerned his Churche As therefore God sent to his people in the olde tyme Patriarkes Moises and the Prophetes so to those to whom he hath geuen his newe Testamente he hath sent his onely begotten sonne with Apostles and Doctors of the Churche Furthermore the ministers of the newe Testament be called The names of ministers i. Cor. xii Ephe. iiii by sundrie names For thei are called Apostles Prophetes Euāgelistes Bisshops Elders Pastours and doctours The Apostles remained in no one certaine place but gathered sundrie Apostles Churches throughout the worlde whiche when thei had now dooen thei were no longer to be called Apostles but eche man became a Pastour in his owne churche The prophetes in time Prophetes paste foreseyng thynges to come were called Seers who were expounders of the scriptures also as some be euen now adaies Euangelistes were writers Euāgelistes of the historie of the Gospell and preachers also of the glad tidynges of Christe his Gospell As Paule bidde Timothe doe the worke of an Euangeliste Bisshops are superintendendentes Byshopps and watchemen of the church whiche geue to it sustenaūce and prouide for all necessaries Elders are aūcientes and as it were Senators and Elders fathers of the Churche gouernyng it with wholsome counsaile Pastours Pastours doe bothe keepe the Shepefolde of the Lord and prouide for thynges necessarie Doctors dooe teache and preache the true faith and vnfained godlines Doctors Wée maie therefore now call the ministers of the Churche Bishops Elders Pastours and Doctors Afterwarde in processe of tyme the Popishe orders ministers of the Churche had many other names For some wer made Patriarkes som Archbishops some Suffragans also Metropolitans Archedeacons Deacons Subdeacons Bēnettes and Collettes Crorcistes Singers Dorekepers and I wotte not what as Cardinalles Prouestes and Priers Fathers minores maiores But we passe for none of those orders neither what ones thei wer nor what now thei be The doctrine of the Apostles concernyng ministers is sufficient for vs. In like maner seing that we knowe assuredlie that Monkes and their orders Monkes were ordained neither of Christ nor his Apostles We teache that thei nothyng profite naye that thei dooe muche harme to the Churche For although in tyme paste when thei were solitarie and gatte their liuyng with their handes and were a burthen to none but in all places obeied the ministers of Churches as laye menne did thei were to be tollerated yet now what thei are all the worlde espieth perceiueth Thei adioyne to their orders I knowe not what vowes and lead a life cleane contrary to their voues So that the verie beste of theim maie be nombred emong those of whō thapostle spake ij Thes iij. We heare that there are some whiche walke emong you inordinatly and worke not at al but are busie bodies Such therefore in our Churches we neither haue neither by our doctrine ought to suffer in Christe his Churche But no manne ought to vsurpe the honour of the ministerie of the church Ministers should be called chosen to that office that is to saie by briberie or crafte or by his owne arbitriment to take vpō hym their offices Let them bée called and chosen by the lawfull election of the Churche that is to witte let them be chosen with aduisement by the cōgregacion or by those whiche are appoincted to that office in the Churche and that orderly without trouble sedicion or contencion But let not euery man without regard be chosen but onely méete menne of sufficient godlie Howe should be chosen to the ministerie learnyng of godlie vtteraunce and wisedome ioigned with simplicitie To be short suche as are famous for their modestie and honest life accordyng to the Cannon of the Apostle made by the Apostle i. Tim. iij. and Ti. j. And let suche as are chosen be made of the Elders with publike praier and laiyng on of handes Here we condemne all those who of their owne accorde thruste themselues into the ministerie not beynge chosen sent or ordained We cōdēne all vnmete ministers not vninete ministers indued with giftes necessarie for a shepherd that should fede his flocke Howbeit we acknowledge that the harmlesse simplicitie of some shepherdes in the olde churche did some tymes more profite the Churche then the greate exquisite and fine or delicate but a little to proude learning of some others Wherfore we reiecte not now adaies the good simplicitie of certaine so that thei bee not altogether vnskilfull of God and his worde Christe his Apostles called all those that beleued in Christe Priestes but not in respecte of Priestes the ministerie but because through Christe all the faithfull beyng made Kynges and Priestes maie offer spirituall sacrifices to God There is then a greate diuersitie betwene Priesthod A difference betwen preist hode and ministerie and the ministerie For Priesthode is common to all Christians as euē now wee declared the ministerie is not so Neither haue wée cleane taken awaie the ministerie of the Churche when we cast the Popish Priestehode out of Christe his Chuche Truelie in the newe Testamente of Christe there is no lenger any suche priesthod as was in the olde Testament whiche had an outwarde annointyng holie garmentes and verie many Ceremonies that were figures of Christe and no maruell sithens that Christ fulfillyng thē all at his comyng abolished them He therefore alone remaineth a prieste foreuer from whom least we withdrawe any thyng that is proper to hym wee call no
and are no more called onely water bread and wine but also regeneracion or the wasshyng of renouacion also the bodie and bloude of the Lorde or sacramentes of the bodie and bloude of Christ Not that the signes are chaunged into the thynges signified and that thei cease to be that whiche thei are by their owne nature for then thei should not be Sacramētes nor signes but onely the thynges signified but therfore the signes beare the names of the thinges because thei are misticall tokens of holie thynges and the signes and thynges signified are ioigned together sacramentallie I saie thei are ioigned or vnited by a misticall significacion by the will and counsaille of hym who ordained Sacramētes For water bread and wine are not common but holie signes and be that instituted water of Baptisme did not institute it to the intent that the faithfull should bée wasshed with the water of Baptisme onely And he that commaūded in his supper to eate bread and drinke wine ment not that the faithful should take the bread and wine onely without a misterie as thei eate breade at home in their houses but also that they shoulde spiritually bee partakers of the thynges signified and be in déede by faithe wasshed from their synnes and fedde in Christ through faithe Therfore we allowe not those who attribute the sanctifiyng of the Sacramentes Heresies to I knowe not what Caracters and to the recityng or to the vertue of woordes promised of the consecrater or of him that hath an intent to consecrate or els to accidentall thynges which are deliuered to vs neither by woorde nor by example of Christe nor his Apostles Nether dooe wée allowe their doctrine who speake of the Sacramentes as though thei wer cōmō signes not signifiyng som weightie matter or not of greate vertue or efficacie Neither allow we those who so muche regard the inuisible thynges ment by the Sacrament that thei despise the visible thynges in the Sacramentes beleuyng that it is superfluous for them to receiue the signes because thei imagine that thei enioie alreadie the thinges ment by thē Such heretikes the Messalians are named to bee Neither doe we allowe their doctrine who teache that grace and the thynges signified are so tied to the signes and encluded in them that whosoeuer receiueth the signes outwardlie bee partakers also what maner of man soeuer he bee of the inwarde grace and spirituall thinges signified by the Sacramentes Notwithstandyng as wée dooe not ponder the worthinesse of the Sacramentes The Sacrament is not the worse for the vitiousnes of the receauer by the worthinesse or vnworthinesse of the ministers so we compte theim not better or worse for the vertue or vice of the receiuers For we acknowledge that the worthinesse of the Sacramentes doe depende of faithe and of the mere goodnes of God For as the woorde of God remaineth the true worde of God wherein not onely the bare wordes are rehersed while it is preached but all thinges signified by the wordes are offered of God Albeeit wicked and Infidelles heare the wordes and vnderstande them but yet enioye not the thynges ment thereby because thei receiue theim not with a true faithe Euen so the Sacramentes consistyng in the worde the signes and thynges signified remaine true perfect Sacramentes not onely signifiyng holie thynges but also God offeryng them the thynges signified althoughe vnbeleuers receiue not the thynges offered This cometh to passe not through the defaulte of the geuer or of God the offerer but of men receiuyng without faithe and vnworthely Whose incredulitie maketh not Roma iii. the faith of God of none effect or force Furthermore seyng that in the beginnyng where it was declared what sacramentes were wée brieflie shewed to what ende thei were instituted wée neede not tediouslie to reporte that whiche wee haue ones saied It followeth therefore that wee seuerallie treate of the Sacramentes of the new Testamente ¶ Of holie Baptisme Chapi 20. BAptisme was firste inuented Christ ordained baptisme and sanctified of GOD Ihon beeyng the firste that baptised Christe with water in the riuer of Iordane Afterward this office was committed to the Apostles who Baptised also with water The Lorde in plaine woordes commaunded them to preache the Gospell Math. 28. Actes ii and to Baptise In the name of the father and of the sonne and of the holy ghost Peter also answered in the Actes to the Iewes demaundyng of him Act. ii what thei should doe Let euery one of you bée baptised in the name of Iesus Christe for the remission of your synnes and ye shall receiue the gift of the holie ghoste Wherefore Baptisme is called of many the firste signe of gods people because by it his electe begin to retaine to the liuyng Lorde There is but one Baptisme in the Churche of God wherewith it is sufficient once to be Christened For Baptisme once One baptisme receiued doeth indure all our life lōg beyng a perpetuall sealyng of our adoptiō For to be Baptised in the name of Christ is to be written to be entred what it is to be baptised and receiued into the couenaunte and familie yea and into the inheritaunce of God his children yea euen now to be named by the name of God that is to be called the child of God to be purged also from the dregges of our synnes and to haue frely sundrie graces of God to leade a newe and innocente life Baptisme dooeth kéepe in memorie and renewe God his benefites bestowed on mankinde For wee all are borne in the filthines of sinne and are the children of wrathe but God who is riche in mercie dooeth clense vs from oure sinnes frelie by the bloud of his soonne in whom he maketh vs by adopcion his soonnes knitteth vs to him with an holie couenaunte enricheth vs with sundrie giftes that wee maie be able to liue a newe life Al these benefites are sealed with Baptisme for inwardlie our soules and myndes are regenerate purified and made newe of GOD by the holie ghoste but outwardlie wee receiue the seale of his large giftes in water by the whiche those greate benefites are represented and as it were laied before our yies to beholde Therefore wée are Baptised that is we are wasshed and sprinckeled with visible water For as water maketh cleane our filthe doeth refresh we are baptised with water and coole our fainte and burnyng bodies so the grace of God doeth purge our soules from stinkyng synne after an inuisible sorte or spiritually God also separateth vs by the Sacraments of Baptisme from all other religions and from all other people and dooeth consecrate vs a peculier people to him and as his owne proper gooddes whē therefore we are Christened wée confesse what we are bonde to doe by baptisme our faithe and are bound to God to obeye hym to mortifie our fleshe and to leade a newe life and are inrolled in the holie roule of Christe his souldiers to fight
all the daies of our life againste the worlde Sathan and our owne fleshe We are Baptised also into one bodie of the Churche that we maie well agrée with al the members thereof in one Religion dooyng one for another We beleue that the maner of Baptisme whereby Christe hym self was The forme of baptismge Baptised and his Apostles did Baptise is moste perfect Wherfore what soeuer was after by mannes inuencion added and vsed in the Churche we thinke not to be necessarie to the perfection of Baptisme As the coniuracion Popish bapt the vse of burning lightes of oile of Salte of spittle and the like with this custome to cōsecrate twise in the yere Baptisme For wee beleue that one Baptisme of the churche in Gods firste Institucion was sanctified and consecrated by his worde and is now also of efficacie and vertue by reason of that firste blessyng of God We teache that women or midwiues wemē should not baptise ought not to Baptise in the churche For Paule secludeth women frō Ecclestasticall offices but Baptisme partaineth to Ecclesiasticall dueties We condemne the Anabaptistes who Heresies deny that yong children newly borne ought to bee Baptised of the faithfull accordyng to the doctrine of the Gospell The kyngdome of God belongeth to children And séeyng thei are included in God his couenaunte why should not the signe of the couenaunte be giuen to them Wée condemne the Anabaptistes in other poinctes also of their doctrine whiche thei alone holde particulerlie and defende against the worde of God We are not then Anabaptistes neither dooe wée take parte with them in any matter of theirs ¶ Of the holy Supper of the Lord Chap. 21. THe Supper of the Lorde whiche is also called the table of the Lorde the Euchariste that is thankes geuinge is therfore cōmonly named a Supper because it was instituted of Christ in his last Supper and nowe representeth the same the faithful spiritually fedynge and drinkynge in it for the aucthor of the Lord his Supper is The aucthor of the Lords Supper not any Angell or man but the sonne of GOD him selfe our Lorde Iesus Christe who firste consecrated it for his Churche that consecration blessinge dureth as yet amonge all those that celebrat none other Supper but the selfe same whiche the Lord instituted recitynge his wordes and in al thinges looking on Christ only with a true faith of whose handes as it were they receaue that which they take by It is a remembraunce of gods benefites the seruice of the ministers of the churche The Lorde wyll kepe by this holy Sacramente in freshe remembrāce his chiefeste benefite bestowed vppon mākynde namely that when he gaue his bodie to be betraied and his bloud to be shedde he forgaue vs all our sinnes and redemed vs from eternall death and from the power of the Deuill and now fedeth vs with his flesh and giueth vs his bloudde to drincke whiche beyng with a true faithe spiritually receiued nourisheth vs to life euerlastyng And this so greate a benefite is renewed so ofte as the supper of the Lorde is celebrated For he said dooe this in the remembraunce of me It is also confirmed vnto vs in this Supper leaste wee should wauer in faithe that the Lordes bodie in deede was deliuered for vs and his bloude shedde for the remission of our sinnes And truely that to the outwarde yies is by the minister represented in the Sacramente and as it were laied before our face which inwardly is doen after an inuisible sorte by the holie ghoste Outwardlie breade is offered by the minister the wordes of Christ The signe the thinge signified are heard Take eate this is my body take deuide it betwixt you Drinke ye all of this this is my bloud Therfore the faithfull taketh that whiche is offred what the faithfull receaue by the lordes minister Thei eate the Lorde his bread and drinke of the Lordes Cuppe but inwardlie by the helpe of Christ through the holy ghost thei receiue the fleshe also the bloud of the Lorde and are fedde with them to life euerlastyng For the fleshe and bloud of Christ is true meate drinke to eternall life And Christe hym self in that he was deliuered for our sakes and is our sauiour is that principall chiefe thyng of the supper neither suffer we any other thyng to be put in his stede But that it maie the better and more plainly bee perceiued how the Howe the fleshe blode of Christe is meat drīke indede fleshe and bloud of Christ is the meate and drinke of the faithfull receiued of them to life euerlasting we will adde these fewe woordes There bee diuers kindes of eating For there is a bodily eatyng whereby meate is receiued into mannes mouth is chewed with the Two kindes of Eatinge with the bodelie mouth tethe and swallowed into the beailie After this kind of eatyng the Capernites in tyme paste vnderstoode that thei should eate the Lorde his fleshe But thei are confuted by Christe hym Heresies self For Christe his fleshe can not bée eaten corporally without an heinous Aug. de doct Christ cruell acte It is not then meate for the beallie as al menne are cōpelled to confesse We disalowe the Popes Canons in the decrees of the bisshops of Rome Ego Berēgarius de cōse dist 2. For neither the godlie in tyme passe nor wée doe now beleue that Christe his bodie is eaten with the mouthe of the bodie corporallie or essenciallie There is also a spirituall eatyng of Christ his bodie not that wherby we Christe his bodie is not eaten with the bodelye mouth 2. A spiritual eatinge by fayth thinke that the verie meate is chaunged into the spirite but whereby the bodie and bloud of the Lorde kéepyng still their essence and propertie we receiue theim not after a corporal but after a spirituall sorte by the working of the holie ghoste who doeth bestowe vpon vs those giftes whiche wer purchased by the flesh and blud of Christ who was deliuered and put to death for vs grauntyng vs remission of our synnes deliueraunce from Sathan and life euerlastyng so that Christe liueth in vs and we in him For he bringeth it to passe that wee receiue hym Christ is spirituall meate and drinke with a true faithe and that he is spirituall meate and drincke to vs that is to saie our life For as bodilye meate and drincke dooeth not onely refreshe and strengthē our bodies but also preserueth our life so the fleshe of Christ betraied for vs and his bloude shedde for our sakes dooe not onely refreshe and strengthen our soules but also preserueth them a liue not in that thei are corporally eaten or dronken but in that thei are giuen vnto vs by the spirite of God spiritually accordyng to the Lord his saiyng The bread which I wil giue is my flesh which I wil giue for the life of the worlde Also the
Epistles chiefly to Timothe i. Tim. iiii and Titus But with the saied To forbid mariage is a doctrine of deuils Apostle we compt it a doctrine of Deuils to forbidde or openly to dispraise mariage or to restrain it by some croked or couerte meanes as though it were not holy or cleane Wee deteste Heresies vnchaste single life the secrete or open and manifeste lustes and fornicacion committed by hypocrites faining chastitie when thei are moste lasciuious of all others God will iudge them all We disalowe not riches and riche Ritches men if thei be godlie and vse their riches well but wee mislike the secte of the Apostolicans who would haue all thynges common ¶ Of Magistrates EVery chief Magistrate is ordained of God hym self for Magistrates be ordained of God the peace and tranquilitie of mankynde and to beare the chiefeste rule and degree of honour in the worlde If he bee an enemie to the Churche he maie hinder and trouble it muche But if he be a friende and so a member of the churche he is the profitableste and moste excellente parte thereof whiche maie greatly profitte and beste helpe the Churche His chiefeste office is to prouide for The duetie of a Magistrate and kepe the publike peace and quietnesse Whiche thing he shall neuer do with better successe then when he feareth God in deede and zelously setteth for the his religion imitating the steppes of moste godlie Kynges and Princes that gouerned the Lordes people and aduaunseth the Preachyng of the truthe and sincere faithe rooteth out lies and vntruthes all Supersticion with all impietie and Idolatrie and defendeth God his churche We teach that a godlie Magistrate ought chiefly to care for the furtheraunce of Religion Lette hym therefore with all his might maintaine the worde of God and prouide that no doctrine contrary to it bée taught Let hym also rule the people cōmitted by God to his charge with good lawes agreyng with gods worde and thereby kepe them in good order in doyng their duetie and in obedience Lette hym exercise hym self in iudgyng causes iustly not respectyng persones refusing bribes defendyng widowes fatherlesse children and other afflicted punishyng yea and rootyng out vniuste deceiptfull and cruell persones For he hath not Roma xiii the swearde of God for naught Letts hym therefore drawe his swearde against euill doers sowers of dissencion theues murtherers oppressours blasphemours forswearers of theim selues and againste all those whom God hath commaunded hym to punishe and put to death Lette hym chasten Heretikes also and correcte vncorrigible heretikes whiche be heretikes in deede which cease not to blaspheme the maiestie of God to trouble and destroye his Churche If it bee necessarie to defende warre the sauegarde of his people by warre lette hym goe to warre in the name of Lorde so that firste ▪ he seeke peace by all meanes he maie and can defende his subiectes none otherwise then by battaile While the Magistrate dooeth this of faithe he with the self same workes as good in déede serueth God and is blessed of hym Wee condemne the Anabaptistes who as Heresies thei deny that any Christian cā beare the office of a Magistrate so thei defende that no manne can lawfully be putte to death by a Magistrate or that a Magistrate oughte to wage battaile with any or that thei should require othes of menne and sweare them on a Booke c. For as God will that the sauegard of his people be wrought by his Magistrate Subiectes duetie whom he hath geuen to the worlde to bee as a father euen so all subiectes are charged to acknowledge this benefit of God in the magistrate It is their duetie therefore to honour and reuerence hym as God his minister to loue hym to praie for hym as for their father to obeie all his lawful and iuste commaundementes to bee shorte to paie hym Tribute with all suche like duetie faithefully and willynglie If the conseruacion of the publike wealthe and Iustice so require and the Magistrate bee forced necessarilie to warre let his subiectes be reddie to hassarde their liues and to shed their bloude gladlie valiauntlie and cherfullie in Gods name to saue their Countrie and their chief gouernour For he that resisteth his rewler doeth purchase God his greuous wrathe againste hymself We condemne therfore all despisers of Magistrates Rebelles Dispisers of Magistrats Traitours enemies to the common wealth sedicious knaues to bee shorte all that refuse either openlie or craftely and couertly to do their boūden duetie and allegeaunce to their gouernour We praie God our moste mercifull and heauēlie father to blesse the princes of his people and vs also with all his people through Iesus Christe our onely Lorde and sauior to whom bee praise glorie and thankes worlde without ende So be it A confession Of Faith made by common agreement of suche Frenchemen as desire to liue accordinge to the puritie of the Gospel of our Lorde IESVS CHRIST The Frenchmen that desire to liue accordyng to the puritie of the Gospell of our Lord Iesus Christ to the King WE haue great cause most mightie Prince to geue God thankes that hauing not hitherto had accesse to youre Maiestie whereby we mighte declare what rigour of persecutions we haue suffered and dayly do suffer for desiring to liue according to the puritie of the Gospell and quietnesse of our consciences he hath no vouchsaued to graunt vs this fauour that your grace is willinge to vnderstande of our cause as appeareth by the last proclamation gyuen at Amboise the moneth of Marche the yeare 1559. when it pleased your Maiestie to cause the publicatiō of the same Whiche boldeneth vs at this present to open mouth whiche before by the violence and iniustice of certaine your officers was closed and stopped vp rather of malice to vs ward than good affection or seruice to you ward And to the ende your Maiestie maye be plainelye and fullye informed of the whole cause we most humbly beseche you to read and vnderstand this our Confession of Fayth whiche wee here present vnto you hopinge it to be sufficient defence for vs against all such blames and slaunders as we haue hitherto wrongfully ben charged withall by suche as haue daily sought to condemne vs before our cause were knowen or heard Wherin we proteste there is nothinge repugnant to the worde of God or contrary to that subiection which we owe to your Maiestie For these articles of Faithe set forth at large in our confession tend all to this ende that seeyng God hath sufficiently declared his wille by his Prophettes and Apostles yea by the monthe of his derely beloued soonne our sauiour Iesus Christe wee ought so to honour and reuerence this holie woorde of God that we adde nothyng thereto of our owne but wholie conforme our selues to the rewle prescribed vnto vs therein And for that the Romishe Churche leauyng the vse and custome of the primitiue Church