our owne merites For what can be more plaine then that whiche Paule saieth All Roma iii. haue synned and are depriued of the glorie of God and are iustified freelie by his grace and through the redempcion that is in Christe Iesus For Christe hath taken vpon hym and borne the sinnes of the worlde he hath satisfied the iustice of God God therefore for his onely Christes sake Iustice imputed to vs. who suffred death and rose againe is mercifull to our sinnes not imputing them to vs but accepting Christes iustice as our rightuousnes so that now we are not onely purged and clensed frō synne but also clothed with Christ his iustice and deliuered from synne death and condemnacion to be short we are made rightuous and heires of life euerlastyng To speake properlie therefore God alone doeth iustifie vs and that onely for Christe his sake not laiyng our synnes to our charge but imputyng his rightuousnes to vs. Because wee receiue this iustificacion not for any of our workes sake we are iustified by faith only but by faithe in God his mercie and through Christe therefore we teache and beleue with the Apostle that man is iustified by faithe onely in Christe not by the Lawe or by any woorkes For Paule saieth Wee thinke that a man is iustified by faithe without the workes of the lawe And again Rom. iiij Roma iii. If Abraham were iustified by workes he hath wherin to reioyce but not with God For what saieth the scripture Abrahā beleued God and it was cōpted to hym as rightuousnes Now to hym that woorketh the wages is not compted by fauour but by debte and to hym that worketh not but beleueth in him that iustifieth the faithe of the vngodly is compted for rightuousnes And again Ephe. ij by grace are ye saued through faithe and that not of your selues it is the gifte of God and not of woorkes leaste any man should boaste hymself Then because faithe ketcheth holde faste on Christe who is our rightuousnes and attributeth all thynges to the grace we receaue Christe by fayth of God in hym therefore iustificacion is ascribed to faithe chiefly for Christ and not because it is our woorke for it is the gifte of God That wee receiue Christe by faithe the Lorde declareth at large wher he vseth this woorde Ihon. vi Eate for beleue and beleue for eate For as by eatyng wee receiue meate Eat vsed for beleue so by beleuyng wee are made partakers of Christ Wherefore we deuide not the benefite of Iustificacion attributyng Iustification is not to be attributed partly to vs. and partly to Christ it partely to the grace of God or to Christe and partly to our selues our loue to our woorkes to our merites But wee ascribe it wholie to the grace of God in Christe by faithe And whiche is more out loue and our workes cannot please God if thei be doen of vs that are vniuste Wherefore we muste firste be made iuste before wee can loue or doe iuste workes We are made iuste in deéde as we haue declared by faithe in Christe by the mere grace of God who dooeth not impute our sinnes but Christe his rightuousnes to vs and compteth our faithe in Christe as rightuousnesse Furthermore the Apostle plainly sheweth that i. Timo. i. loue cometh of faithe The ende of the Lawe is Loue issuyng out of a pure harte a good consctence and an vnfained faithe Here we speake not of a counterfet vaine idle or dedde faithe but of a liuely and quickenyng faithe whiche through Christe who is life and quickeneth hym whō faithe ketcheth hold on is a liue and so is saied to bee because Sainct Paules saiyng is cōferred with sainct Iames. Iames. ii she declareth her self to line by her liuely woorkes Saincte Iames then maketh nothing against this dostrine who speaketh of a vaine and dedde faithe whereof some boasted albéeit thei had not Christ liuyng in thē by faithe He saieth also that woorkes Iustifie not therein disagreyng from the Apostle for then he were to bée reiected but shewing that Abraham declared his liuely and iustifiyng faithe by his woorkes The whiche thing all the godlie doe who notwithstandyng putte their truste in Christe onely and in no workes of their owne For in an other place the Apostle saith Thus I Gala. ii liue yet not I now but Christe liueth in me and in that that I now line in the fleshe I liue by faithe in the sonne of God who hath loued me and geuē himself for me I doe not abrogate the grace of God For if rightuousnes bée by the lawe then Christe died in vain ¶ Of faithe and good woorkes of their reward and mannes merite Cha. 16. CHristian faithe is not a bare opinion what faith is or perswasion of men but a moste sure confidēce an euidente and constaunte assente of the mynde to bee shorte a moste certaine comprehendyng of God his truthe set forthe in the Scriptures conteined in the Apostles Crede yea and cōmaunded of God himself who surmounteth al goodnes But chieflie faith is a cōfidence in God and his soonne Christ his promises whiche Christe is thence of all promises This faithe is the free gifte of God whiche onely he geueth Faith is the gifte of God of his grace to his electe accordyng to measure when to whō and as muche as he liste and that by his holie spirits by the meane of preachyng the Gospel and faithfull praier This faithe is increased and that by God his mercie For els the Apostle would not haue The increese of fayth Luke xi saied Lorde increase our faithe Al that hetherto we haue saied concernyng faith thapostles haue taught before vs For Paule saieth Faith is the ground of thynges whiche are hoped for and the euidence of those thynges Hebre. xi that are not seen And againe he saith Al the promises of god in Christ ii Cor. i. are yea and are in hym Amen To the Philippians he writeth that it was Phi. i. geuen to them that thei should beleue in Christe And againe Christe hath Rom. xii ii Thes iii. Rom. xi distributed to euery man a measure of faithe And again All menne haue not faithe neither dooe all men obeye the Gospell Luke also witnesseth Act. xiij As many as were ordained vnto eternall life beleued Wherefore he calleth faithe the faithe of Gods elect And againe Roma x. Faithe cometh by hearyng and hearing by the worde of God In other places he often biddeth men praie for faithe The saied Apostle affirmeth faithe The force of faith to bee of greate efficacie declaryng it self by Loue Faithe quieteth the conscience openeth to vs a frée entrie vnto GOD that wee maie come to hym with bolones and obtain of hym profitable and necessarie thynges It kepeth vs in doyng our duetie that wee owe to God and our neighboure In aduersitie it strengthneth vs with paciēte facioneth and formeth in vs
naturall corruption of maner stickinge faste in vs to our liues ende Howbeit seinge that the streÌ„gth of the fleshe reliques of the olde man be not so stronge of such puisance as vtterly to suppresse conquere the woorking of the spirit therfore the faithful are said Note to be frée yet so that they acknowledge their infirmitie weakenesse without boostinge bragginge of their frée will For 〈◊〉 faithfull ought alwaies to kéepe in minde that saying which so ofteÌ„ S. Augustine repeteth out of the Apostle what haste thou that thou diddest not receaue if thou hast receaued it why hastest thou as though thou receauedst it not Moreouer that thing commeth not straight waye to passe whiche he appointed The successe of thinges is in Gods hande Rom. 1. In outvvard thinges all men haue freevvill For that successe of thinges is in Gods hands Whereupon Paule desireth the Lorde to prosper his iourney euen for this cause then our frewill is but a weake frewill Howbeit no man denieth but that men regenerate and not regenerate haue fréewill in outwarde things for man hath his constitution as other liuing creatures haue that he will doo one thing and will not doo an other thinge so he may speake or holde his peace goe out of the house or tarie within doores Yet here the power of God is alway to be marked whiche brought to passe that Balaam Num. â—4 coulde not goe thether whether he woulde neither Zacharie returninge Luc. 1. out of the Temple could speake as he had a good will to doo We condemne Heresies in this behalfe the Manicheis who denied that frewill was to a good maÌ„ the beginninge of euill We condeÌ„ne also the Pelagians who affirme that an euill man hath frewill inough to kéepe a good commaundement both of them are reproued by the holy Scripture whiche saieth againste the Manicheis God made man righteous and good against the Pelagians If the Sonne of God shal make you frée you shal be frée in déede ¶ Of Gods predestination and election of his Sainctes Cap. 10. GOd hath froÌ„ the beginninge predestinated God choseth freely of his grace or chosen fréely and of his mere grace for no respecte that is in men the Sainctes whom he will haue saued for Christes sake accordinge to the Apostles sayinge God Ephes 1. hath chosen vs in him before the foundation of the worlde And againe who 2. Tim. 1. hath saued vs called vs with an holy callyng not according to our woorkes but according to his owne determinate councell and grace whiche was geuen to vs thorow Christ Iesus before the worlde was created but is now made manifest by the appearinge of our sauiour Iesu Christe Wherefore not without a meanes although not for VVe are chosen or predestinated for Christe his sake our merites but in Christe for Christ God hath choosen vs so that they whiche are nowe ingraffed in Christe by faithe be also elected and they be reprobrate or caste awaies whiche are without Christe Agreable to the sayinge of the Apostle Proue your selues whether ye are in the faithe knowe 2. Cor. 13. you not your ownselues how that Iesus Christe is in you excepte ye be reprobates To conclude the Sainctes are choosen in Christe by God to a certaine To vvhat ende vve are chosen Ephes 1. ende whiche the Apostle declareth sayinge He hath choosen vs in him that we should be holy and without blame before him in loue who hath predestinated vs to be adopted thorow Iesus Christe vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace And albeit God knoweth who be his and in a certaine place mencion be made of the VVe should hope the best of euery man small number of the elect yet we must hope well of all not rashely iudgynge any maÌ„ to be a reprobrate Paule saith I thanke my God for you all he speaketh Philip. 1. of the whole Churche of the Philippians because of the felowshippe whiche ye haue in the Gospell beinge perswaded that he whiche hath begon this good woorke in you wil perfourme it vntill the day of Iesus Christe as it becommeth me so to Iudge of you all And when the Lord was demaunded whether there were fewe in number VVhether fevve be chosen that shoulde be saued he aunswered not that a fewe or many shoulde be saued or damned but rather exhorted euery manne to labour that he mighte enter in throughe the strayte Luc. 13. gate as though he had saide it is not your parte so curiously to enquire of these thinges but rather to endeuer that by the right way ye may enter into Heauen Wherefore we allow not their wicked ObiectioÌ„ talke which prattle that a few are chosen and séeinge I am not certaine whether I be any of that smal nuÌ„ber or not I will take my pleasure Neither those that saye If I be predestinate or electe of God nothyng shall hinder me from the SaluatioÌ„ alreadie certainely appointed for me whatsoeuer I doo for if I be one of the reprobrate no faith no repentaunce shall helpe me seyng that Gods determinate sentence can not be chaunged and therfore all teachinges Solution and admonitioÌ„s are vnprofitable that sayinge of the Apostle maketh against 2. Tim. 2. Admonitions are not in vaine them The seruaunt of the Lorde must be apt to teache instructing them with méekenes that are contrary minded prouinge if God at any time will geue them repentauÌ„ce that they may know the trueth and that they may come to ameÌ„dment out of the snare of the Deuill which are taken of him at his wil. But Augustine in his booke intituled De bono perseuerantiae Cap. 14. and the residue folowyng doth shew that both must be preached not onely the grace of frée election and predestination but also holsome admonitioÌ„s We disalow therfore those which demaunde without Christe whether they be elected from the beginninge and what God determined of them before the worlde was made for thou muste heare the preaching of the Gospell and beleue it VVhether vve be elect and muste vndoubtedly thinke if thou beleue and be in Christ that thou arte one of the electe For the father hath opened to vs by Christ as euen now I declared out of the Apostle ij Tim. j. the eternall sentence of his predestinacion Wee ought therefore to teache and to consider aboue all other thynges how muche loue our heauenly father hath reueled to vs thorow Christ We must heare what the lord hymself daiely saieth to vs in his Gospell and marcke howe he calleth vs saiyng Come vnto me all ye that labour and Math. xj are heauie laden and I will refreshe you So God loued the worlde that he gaue his onely begotten sonne for the worlde to the ende that all whiche beleue Ihon. iij. in hym should not perishe but haue life
Lorde he shewed theim his Luke xxiiii handes and feete pearsed with nailes and rased with woūdes addyng these woordes beholde my handes and my feete that it is I my self handle me and see for a spirite hath no fleshe and bones as ye see me haue In the self same his flesh we beleue Christe his true ascenciō into heauen that our Lorde Iesus Christe did ascende aboue all heauens that maie be séen into the very highest heauen that is to witte the seate of God and place of the blessed where he sitteth on the right hande of God the father whiche The righte hande of god right hande although it signifie equall glorie and Maiestie with God the father yet it is taken for a certaine place also whereof the Lorde speaketh saiyng that he would go awaie and prepare Ihon. xiiii a place for his Disciples The Apostle Peter also witnesseth that the Actes iii. heauens must containe Christe vntill the tyme that all thynges be restored And he hymself shall come againe frō heauen to the Iudgemét at suche time The cōming of Christ as there shal be in the world most wickednesse and Antichriste true religion being corrupted shall ouerwhelme all with supersticion and impietie cruelly persecutyng the churche embruyng himself with the blood of God his sainctes and consumyng their bodies with fire then then I saie Christ will Actes xvii i. Thes iiii Math. xiii The Resurrection of the dead come to iudge the quicke the dedde to receiue his electe to his mercie and to destroye Antichriste For the dedde shall rise and thei whiche are founde liuyng in that daie shal be chaūged in the twinckelyng of an yie and all the faithfull shal be caried vp into the ayre to meete Christe and so from thence thei shall with him enter into a blessed place where thei shall liue with hym worlde without ende but infidels and impious persones shall descende with the Deuils into helle fire there to bee i. Cor. xv Math. xxv burned for euer and neuer to bee deliuered or released of their tormentes We condemne therefore all which Heresies deny the true resurrection of the body and those who with Ihō of Ierusalem against whom Ierome wrote thinke not a right of glorified bodies Wee condemne those who thought that the deuilles and all wicked men should at the length be saued and haue an ende of their punishementes For without exception the Lorde hath saied Their fire is neuer quenched their worme dooeth neuer dye Moreouer wee condemne Iewishe dreames dreamyng that before the daie of Iudgements there shal bee in the yearth a golden worlde wherein the godlie their wicked enemies beeyng oppressed shall possesse the kyngdomes of the yearth For we are farre otherwise taught in the Gospell Math. xxiiij Luk. xxv and xvij Also in the doctrine of the Apostles ij Thess ij and. ij Timo. iij. iiij chapiters Furthermore our Lorde by The frute of Christe his death and resurrection his death and passion and by all thinges whiche sithens his incarnacion he did and suffered for our sakes hath reconciled our heauenlie father to all Rom. 4. beleuers hath purged by his sacrifice our synne hath vnarmed death broken the strength of condemnacion and Cor. 7. hell hath by his resurreccion from the dedde restored vs to immortall life for Io. 6. 11. he is our rightuousnesse life and resurrection to be short he is the fulnes the perfection and the discharge the healthe and moste aboundant sufficiencie Collos 1. 2. of all the faithfull For the Apostle saieth so it pleased the father that all fulnes should dwell in hym and in hym ye are made perfecte For we teache and beleue that this That Christ is thouly sauiour of the worlde Iesus Christe our onely and eternall Lorde is the sauiour of all mankinde and of all the worlde in whō by faithe so many are saued as were saued before the lawe vnder the lawe and duryng the tyme of the Gospell and all Ioh. 10. that shal bee saued before th ende of the worlde For the Lorde hymself saieth in the Gospell he that entereth not in by the dore into the shepefolde but climeth Ioh. 8. vp an other waie he is a theife a robber I am the doore of the shepe Act. 4. 10. 15. Abraham saw my daie and was glad In like maner Peter the Apostle saith There is saluaciō in none other but in Iesus Christe neither is there emong mē giuen any other name vnder heauen whereby wee must be saued We beleue therefore that wee shal bee saued by the grace of God euen as our fathers were accordyng to Paule his saiyng All our fathers did eate of the same spirituall meate did al drinke the same spirituall drinke For thei all 1. Cor. 10. dranke of the spirituall rocke that folowed thē and the rocke was Christe Therefore we read that Ihon also writeth Apoc. 15. that Christe was that Lambe whiche was killed frō the beginnyng of the worlde And that Ihō the Baptiste witnessed that Christe is the lābe Ioh. 1. of God whiche taketh awaie the synnes of the worlde Wherefore we opēly professe and Preache that Iesus Christe is the onely redemer and sauiour of the worlde a Kyng and chiefe Prieste the true Messias and he that was looked for I meane that holie blessed one whom al the figures of the lawe and Prophesies of the Prophetes prefigured and promised GOD hath fulfilled his promes and hath sēt hym to vs so that wee oughte not to looke hereafter for any other neither resteth there any more now but that wee giue all glorie to Christe and beleue in him contēting our selues with hym onely despising and reiectyng all other helpes to obtain life euerlasting For they are fallen from grace and make Christ to die in vaine for them Gal. v. whiche seeke saluation in any other thing then in Christe alone Nowe in fewe woordes to speake muche concerning this matter whatsoeuer is decreed by the scriptures of the misterie of our Lorde Iesus Christ his incarnacion and comprehended in the holy sacramētes and concluded in the first iiij moste godly Synodes holden The approued Credes of counsels at Nice Constantinople Ephesus and Calcedon whatsoeuer is conteined in the Crede of that blessed manne Athanasius or in the like we beleue it with a sincere hart we frelie plainly confesse with vnfained lippes cōdemnyng all other opinions contrary to theim Thus wee defende in all poinctes the true and catholike Christian faith knowyng that in the fore named Credes nothyng is contained that is not agreable to the woorde of God or plainlie and truely setteth not forthe the Christian faithe ¶ Of God his lawe Chap. 12. WE teache that in the lawe of The lawe of God declareth his will God is declared to vs his will what he would and what he would not haue vs to doe what is good and
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
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
flesh that is corporallie eaten profiteth nothing It is the spirit that quickeneth and the wordes whiche I speake vnto you are spirite and life Now as wée muste in eatyng swallowe doune the meate into our stomackes that it may inwardlie worke shewe his strength in vs wheras beyng put without our bodies it doeth vs no good Euen so is it necessarie that we receiue Christ by faithe that he maie be made ours and he liue in vs and wee in hym For he saieth I am the breade of life he that commeth to me shall not hunger and he that beleueth in me shall neuer thirste And againe he that shall eate me he shall also liue through me and abide in me and I in hym By this it is manifeste that we vnderstande not by spiritual meate I knowe not what maner of imagined meate but the self The receiuing of christ his bodie same bodie of the Lorde whiche was crucified for vs whiche notwithstandyng is receiued of the faithefull not bodilie but spiritually by faithe And in this matter wée followe in all pointes the doctrine of our sauiour Iesus Christ whiche he taught This eating Ihon. vi what eating of Christe is necessarie to saluation of the fleshe and drinkyng of the bloud of the Lorde is so necessarie to saluacion that without it no manne can be saued Wée maie also eate and drinke A spirituall eatynge of Christ with out the Samentes spirituallie the bodie and bloode of Christe although wee receiue not the supper of the Lorde as ofte as wée beleue in Christe To this ende parhaps belongeth that saiyng of Augustine Note Aug. Why preparest thou thy tethe bealie Beleue and thou haste eaten Beside the former spirituall eating A sacramentall eatinge of Christe there is also a Sacramental eating of the Lordes bodie whereby the faythfull is not onelye spiritually and inwardly made partaker of the true bodie and bloode of the Lorde but outwardly also by comming to the Lords table receaueth the visible Sacramēt of the bodie and bloud of the Lorde When the faithful beleued he receaceaued quicknyng nourishmēt before whiche he still enioyeth therefore when nowe he receaueth the Sacrament he receaueth therwith muche norishment to his soule For he continueth in continuall receauinge of the Lorde his bodie bloud In so much Faithfull receauers receaue not the sacramentes onelye but Christ also that his faith is more and more kindled increased and with spirituall fode refreshed For while we liue fayth continually increaseth in vs. And he that outwardlie receaueth the Sacramentes with a true faith euen he receiueth not the signe onely but enioyeth the thynge it self also ment by the Sacramēt as we haue declared Furthermore he obeieth the Lorde his institucion and commaundemente and with a cherefull harte giueth thankes for his and all mankindes redēption remembryng faithefullie the Lordes death and witnessyng the same before the churche of whose bodie he is a mēber It is confirmed or sealed also to theim that receiue the Sacramentes that the bodie of Christ was betraied and his bloud shedde not onely generally for men but also particulerly for euery faithfull receiuer whose meate Note and drinke it is to life euerlastyng But he that without faithe cometh to the holie Table of the Lorde receiueth Vnfaithfull receauers receaue but the bare signes the Sacramente onely and not the thyng mente by the Sacramente whereby commeth life and saluacion and suche eate vnworthely of the lorde his table Now thei that eate vnworthely Vnworthie receauers of the Lordes breade and drinke of his Cuppe vnworthely are giltie of the bodie and bloude of the Lorde eatyng and drinkyng their owne damnacion For when thei come not with a true faithe thei doe slaūder and like vilaines despise the death of Christe and therefore eate and drincke their owne damnacion Wherefore wée dooe not so knitte Christe his presence in his Supper and ioigne together the Lords his bodie and blood with the bread and wine that we affirme the bread to be the bodie of Christe but after a Sacramentall maner Neither saie wee that the bodie of Christe lieth hidden corporally Heresies vnder the breade or that it oughte vnder the forme of breade to bee worshipped or that who soeuer receiueth the signe he also receiueth the thyng it self The bodie of Christ is in heauen on the right hande of his father Wee must therefore lifte vp our hartes and not fire set our mindes on the bread Neither ought wee to worshippe the Lorde in the breade and yet the Lords is not absent from his churche when it celebrateth his supper The soonne beyng absente from vs and runnyng Note this similitude his race in the firmament is notwithstandyng present emong vs by his vertue How muche more Christe the soonne of rightuousnesse beyng absent from vs touchyng his bodie whiche is in heauen is present with vs not bodily but spirituallie by his liuely working in vs And as he hath declared that he would be presente with vs in his laste supper Ihon. xiiij xv xvj Whereby it foloweth that we haue no supper with out Christe yet that we haue a misticall Supper without bloudshed euen as our aunciēt fathers haue termed it We are also admonished in the celebracion Other endes of the Lords Supper of the Lordes supper to bee mindfull of whose bodie we are made mēbers in cōsideracion thereof to agree with all our brethren to liue an holie life and not to defile our selues with wickednesse and straunge religions but to continue in true faithe to the ende of our life to indeuer to excel in holinesse of liuyng It is mete therfore A preparyng of our selues before we come to receauinge of the lords supper that mindyng to come to the supper we first trie our selues accordyng to the Apostles commaūdement chiefly of what faithe we are whether wée beleue that Christ is come to saue sinners and to call them to repentaunce and whether eche man beleue that he is one of that nomber who beyng deliuered by Christe is saued throughe him and whether he haue determined to amende his synfull life and to liue godlie to continue by Gods helpe in true Religion in concorde with their The beste kinde of celebrating christ his Supper brethren and to giue God hartie thākes for their deliueraunce c. Wee iudge that to be the plainest and beste maner or waie of celebratyng the lord his Supper whiche cometh nereste to Christ his institucion and the doctrine of the Apostles that is to witte which consisteth in declaryng or preachyng God his woorde in Godlie praiers in imitatyng Christe his doynges in eatyng the bodie and drinkyng the blood of the Lorde also in the fruictfull remembraunce of his death in saithfull The supper of the Lorde should be celebrated in both kindes thankes giuyng ioinyng them selues in Godlie felowship to the vnitie of the bodie of the Churche Wee disalowe
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
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
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.