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
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
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.
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
minister by the name of priest For our Lorde hymself ordained not Christ made no priestes but Ministers any priestes of the news Testamente in his Churche who beyng aucthorized of the Suffragane might offer daielie Sacrifice I meane the verie fleshe and bloud of the Lorde for the quicke and the dedde But he ordained suche as should teache the people and minister his Sacramētes For Paule simplie and brieflie declaryng what wee ought to thinke of the ministers of the newe Testamente or of the Christian churche and how we ought to esteme theim saieth Let men so thinke of vs as of the ministers of Christe and disposers of the secretes of God Therefore i. Cor. iiii the Apostle would that we iudge of ministers none otherwise then as of ministers He verely hath called ministers vnderrowers who haue yte onely to the shipmaister men not liuyng to pleace them selues and to doe what them liste but apoincted to pleasure others that is to saie their maisters at whose commaundement only thei be For a minister of the churche in all thinges belongyng to his office is bidde not to please his owne fantasie but to doe that onely whiche his maister cōmaundeth him And in the saied Chapiter it is expressed Who i. Cor. iiii is the Lord or maister euen Christ to whom ministers are bounde as seruauntes to do all businesse belonging to the ministerie be addeth further to declare more plainlie what the ministerie is that thei are bailifes or disposers of gods misteries Whiche misteries are called in many places chefly Ephe. iij the gospel of Christ as in olde tyme. Christe his Sacramentes why they are called ministers were called misteries wherefore thei are named ministers of the Churche bicause thei should preache the Gospel of Christ to the faithfull and minister the Sacramentes In an other place Luke xii of the Gospell we reade of a faithfull and wise seruaunte whom his Lorde appoincted ouerseer of his household to geue meate to theim in due season Againe wée reade that a man takyng his iourney into a farre countrey cōmitted the gouermente of his house to his seruauntes and gaue them auctoritie to ouersee his gooddes and appoincted euery man his woorke Here haue wée occasion ministered to speake somewhat of the aucthoritie and office of churche ministers wherin The auctoritie of ministers some haue with muche labour disputed and haue made subiecte vnto their power all the chiefest thinges in the yearth cleane contrary to the commaundemente of the Lorde whiche forbad his disciples to striue for chiefe rule and highlie commended humilitie Luke xxii Mat. 18. 20. In déede there is an absolute aucthoritie whiche is called Iuris aucthoritie by right of prescripcion whereby The true auctoritie and powre God kepeth to him selfe Math. 28. Apoc. ii iii. all thynges are subiecte to Christe the Lorde of all as he testifieth saiyng Power is geuen to me in heauen and in yearth And againe I am the firste and the laste beholde I liue worlde without ende and haue the Keyes of hell and of death Also he hath the keis of Dauid whiche openeth and no mā shutteth shutteth and no manne openeth This power the Lorde kepeth to himself and geueth to none other that he might stande idley beholdyng his ministers while thei doe woorke For Esaie writeth I will laye vpon his Esa 9. 22. shoulder the keye of the house of Dauid And againe whose rule shall remaine vpon his shoulders but he reserueth and still vseth his power rulyng all Moreouer there is an other power belongyng to the office or ministerie what powre god geueth to ministers limited of hym who hath full and absolute aucthoritie that power is rather to be likened to seruice then to rule For some lorde geueth to his steward power ouer his house and therwithal A pretie similitude he geueth his keies also wherwith he maie let in or shutte out of the house whom the Lorde will either to be lette in or shutte out Accordyng to this power the minister dooeth by his office that whiche he is commaunded to doe of his Lorde who ratifieth and alloweth his dooynges and will haue his ministers deede to be estemed and acknowledged as his owne And this is the meanyng of those sentences in the Gospell I will geue thée the keies Math. xvi of the kyngdome of heauen what soeuer thou shalt binde or lose in yearth shal be bounde or loosed in heauen Ihon. xx Also whose synnes ye remitte thei are remitted vnto theim and whose synnes ye retaine thei are retained But excepte the minister shall doe all thynges as he is commaunded of his Lorde if he passe the limites of faithe truely God disaloweth his dooynges Therefore the Ecclesiastical power of Churche ministers is that function whereby ministers dooe in deede rule the Churche of God but yet dooe all thinges therein as the Lorde hath appoincted in his woorde And beyng so dooen the faithefull accompte then as doen of the lorde hymself As touching the keyes we haue spoken muche before One equall power or functiō is geuen to all ministers of the Churche Equall power is gyuen to the ministers Doubtles in the beginnyng Bisshops or Elders ruled the churche alike one helping an other none preferring him self before other or vsurpyng greater aucthoritie or dominion ouer their felowe Bisshops For thei were myndfull of their maister his woordes He that will emong you be chief let hym be your seruaunte Thei kepte theim selues in humilitie and helped one an Luke xxii other in gouernyng and preseruyng the Churche Howbeit for order sake Howe whē one minister is preferred before other ▪ some one appoincted of the ministers sommoned their conuocacions and in their assemblies proposed thynges to bee deliberated vpon gathered also other mennes myndes and to be short did what in hym laye to prouide that matters should not be handled confusely and without order So wee reade that sainct Peter did in the Actes of the Apostles who notwithstandyng was not extolled aboue other nor of greater aucthoritie then the residewe For right well Cyprian the martyre affirmeth Cyprian in his booke of the simplicitie of the Clergie Such wer the other Apostles as Peter was of like felowship of like honour and power But the beginnyng betwene theim procedeth of one vnitie to the ende that wee maie knowe that there is but one Churche S. Ierome also writeth not muche vnlike Ierome wordes in his commentarie vpō the Epistle of Paule to Titus saiyng Before that by the Deuils intisemēt there was strief in religion Churches were gouerned by the common counsaile of thelders but after eche maner thought those whom he baptised to bée his owne and not Christes it was decréed that one of the Elders should bée chosen and preferred aboue the other to whom all the care of the Churche should appertain and by whose wisedome all occasions of schismes might bée taken awaie Yet Ierome boasteth not of
extreme Vnction or anelyng are the inuencions of man whiche the Churche maie wāt without any dōmage Neither vse we them in our churches For thei haue some thynges whiche we cānot allowe We vtterly deteste all the marchaundice whiche the Romistes practise in dispensing for their Sacramentes The aucthor of all Sacramentes The author of sacramēts is God is not man but God onely Men can not institute Sacramentes for they partaine to the seruice of God and it belongeth not to mennes duetie to inuent or make God his seruice but to receiue kepe that whiche Note is deliuered to thē of God Moreouer the Sacramentes haue promises annexed to theim whiche require faithe But faith resteth onely vpō the worde of God and the worde of God is likened to tables or letters the Sacramētes An apte similitude to seales wherewith GOD onely sealeth his letters And as God is the aucthour of his Sacramentes so continually God worketh in his sacramentes he worketh in that Churche wherein the Sacramentes are rightly ministered So that the faithefull whē thei receiue the Sacramentes of God his ministers doe acknowledge that God doeth woorke in them and therefore receiue the Sacramentes as though it were at GOD his handes Thei knowe also that the ministers viciousnes if there bee any notorious sinne in them hurteth not them seing The Sacrament is not the worse for the ministers sinne that thei confesse that the worthinesse of the Sacramentes depēde of the lordes institucion Wherefore thei make a manifeste difference in the ministeryng of the Sacramētes betwene the Lorde hymself and the minister of the A difference betwene the auctor the minister of sacramentes Lord cōfessyng that the thyngs ment by the Sacramentes as grace faithe forgiuenes of sinnes in Christ c. are geuen by the Lorde hymselfe but the figures to wit water bread or wine Christ is the chiefest thing to be considered in the sacraments bee deliuered theim by the handes of Gods ministers Howbeit the cheifest thyng that in all the Sacramentes is proposed of God and taken hede vnto of all the godlie in all ages whiche other call the substaunce and matter of the Sacramentes is Christe their sauior that onely sacrifice and that lābe of God whiche was slain from the beginnyng of the worlde and that rocke whereof al our forefathers did drinke by whom all the electe are Circumcised without handes and by the holie Ghoste are washed from all their synnes and are nourished with the true bodie and bloud of Christ to life euerlastyng And touchyng that whiche is chiefeste wherin the sacraments of the newe and olde Testamēt are a like in the Sacrament and the thing it self the Sacramentes of bothe people are like For Christe the onely mediatour and Sauiour of the faithefull in the Sacramentes bothe of the olde and newe Testamente is that chiefe principall thyng and the thyng it self ment by the Sacrament One and the self same God is aucthour of theim in bothe To bothe people thei were giuē as tokens yea as pledges of God his grace promises whiche maie bryng into our remembraunce and renewe his large benefites whereby also the faithfull were separated from al other religions of the worlde whiche to cōclude were receiued Spiritually by faith vnityng the Ceremonies to the Churche and admonishyng theim of their duetie In these I saie the like the Sacramentes of bothe people are not vnlike although thei differ in signes But wee make a farre greater difference in the Sacramētall signes For our Sacramentes are stronger and of longer duraunce because to the worldes ende thei shall neuer bee chaunged Our Sacramētes witnesse that bothe the thyng and the promes is alreadie fulfilled and made perfecte in Christ whiche the Sacramentes of the old lawe did signifie should be fulfilled Also ours are more simple lesse troublesome of smaller coste and not intangled with Ceremonies belongyng to a mightier people dispersed throughout the whole worlde and seyng thei be more excellente and brede in vs a stronger faith by the working of the holie ghoste there foloweth also more plentifull store of God his spirit by the worthie receiuyng of them Verelie seyng that Christe the true Christ abrogatinge the old sacramēts gaue vs new Messias is come in the fleshe and shewed to vs and abundaunce of grace powred vppon the people of the newe Testamente the Sacramentes of the old people are abrogated and the Sacramentes of the newe Testamente put in their places In the sted of Circumcision Baptisme In the place of the Paschal lambe and Sacrifices the Lordes supper Againe as in time paste the Sacramentes Sacraments consiste in three things did consiste of the woorde the signe and the thyng signified so now also the self same thre partes as it wer are required to the perfecte making of our Sacramentes For by the woorde of God thei are made that whiche before The worde thei were not that is to witte Sacramētes For they be consecrated by Consecratiō the worde and are declared to bée sanctified of hym whiche firste ordained them To sāctifie or cōsecrate a thing is to dedicate it to GOD and to some holie vses that is to saie to separate it from commō and prophane vses and appoincte it to some holie purpose For in Sacramentes the signes are made of suche thynges as are commonly vsed ◠Signes of outwarde and visible thynges As in Baptisme the elemēt of water and the visible wasshyng whiche wee sée the minister doeth is the signe but the thyng signified is regeneraciō and washyng awaie of our synnes In the supper of the Lorde the signe is bread and wine which we commonlie vse in eatyng and drinkyng but the thynge signified is the verie bodie of Christe 3. The things signified deliuered and his bloud shedde for vs. Therefore water breade and wine of their owne nature not seruing to god his instituciō and not put to any holie vse are onely that whiche thei are named to be and we proue them to be by experience Howbeit if the woorde of the lorde bée added with callyng vpon God his name and with renewyng of the firste institucion and sanctificaciō these signes are cōsecrated and declared to be sanctified of Christe For still remaineth in the Churche in his vertue and efficacie that firste institucion of Christe and consecracion of the sacramentes So that he whiche none otherwise celebrateth the Sacramentes then the Lorde hymself at the first ordained dooeth euen now enioye the fruites of that moste excellente consecracion of all other therefore Christ his owne woordes are rehearsed in the celebracion of the Sacramentes And bicause by the worde of God we lerne that these signes are ordained of the lorde for an other ende then cōmonly thei are vsed for therefore wée teache that the signes beyng put to this holie The signes beare the names of the thinges signified vse beare the names of the thinges signified by theim
therefore those whiche haue taken frō the faithfull the one kind I meane the Cuppe of the Lorde For thei offende greuouslie againste Christe his Institucion who saied Drinke ye al of this whiche commaundement he gaue not so expreslie of the bread What the Masse was in tyme past The Masse emong our forfathers whether it wer to be suffred now wée dispute not but this we frelie affirme that the Masse which is now vsed in all the churches of Rome is banished out of our churches for sundrie and moste iuste causes Truely we could not allowe it bicause it was made a vain sight or spectacle why the masse is not to be allowed of a profitable action bicause it was compted meritorious bicause it was saied for money for siluer gold bicause in it the Prieste is affirmed to make the Lordes bodie and to offer it really for the remission of sinnes both of the quicke and the dedde and also bicause it is saied For the honor worship and remembraunce of the sainctes in heauen ¶ Of the holye and ecclesiasticall assemblies or commynge to the Churche Chap. 22. ALthoughe it be lawfull for all men to reade the holye scriptures what ought to be done in holye assemblies priuatlye at home and to instructe or edifie one an other in true religion yet holy congregations and metings together in churches is very necessarie to th ende that gods words maye be soundly preached to the people that prayers supplications maie be made publikely the Sacramentes rightlye ministred and almes gathered for the poore and other necessarie charges and expenses of the Churche For it is euidēt in the apostolike primitiue church that there were such assemblies frequented of all the godlye Who soeuer dispise these congregations Refrainers from the churche witholde them selues frō them contemne true religion and ought to bee compelled by the ministers and godlie magistrates to seuer them selues no more so stubbernelye from faithfull people assembled in the churche Let their metinges in the churche be not secret but publike and ofte excepte persecution and the cruell enemies of the Christian congregation wyll not suffer it For we knowe what maner of assemblies there were in time paste in the primitiue The place of their assemblies churche in hidden and secret places during the tyranny of the princes of Rome Let also the places wher the faithful mete together be honeste and in al pointes conuenient for the churche of God Let the Churches therfore be large yet suche as are clensed from all those thynges that become not the Churche Let all thinges be furnished comelie and as necessitie and Godlie honestie requireth Lette nothyng bee lacking requisite for necessarie vses of the Churche But as wée beleue that God dwelleth not in Temples made with handes so we are not ignoraunt that places dedicated to God for the worshipping of him are not prophane but holie that thei whiche be therin ought to vse theim selues reuerentlie we shuld vse our selues modestly in the Churche and modestly bicause thei are in an holie place before the sighte of God and all his blessed Angels Wherefore all excesse of apparell all pride and all Deckinge of Temples thynges whiche become not Christian humilitie discipline and modestie oughte farre to bee remoued from the Churche and places of praier The true deckyng of Temples consisteth not in Iuerie in Golde and precious stones but in the honeste behauiour godlie loue and vertue of theim who are in the Temple Let all thynges bée dooen in the Churche comelie and orderlie to bee shorte to edifie Let all straunge language ceasse in holy congregacions and let al seruice be saied Seruice should not be sayed in a strāge tonge in the vulgare tongue and in suche language as the people in that place vnderstandeth ¶ Of praiers in the Churche of synging and Canonicall howres Chapit 23. IT is lawful doubtles to pray To praye in the mother tonge priuatlie in any tōgue which thou vnderstandeste but publike praiers in the Churche ought to be in the mother tongue Lette all the praiers of the faithfull bee made with faithe and loue to God onely in Christ To whome we shoulde praye and in whose name his name aboue The Priesthoode of Christe our Lorde and of true religion forbiddeth vs to call vpon the sainctes in heauen as our intercessours Sainctes muste not be prayed to Wee ought to praie for Magistrates for Kynges and all that be put in aucthoritie for the ministers of the churche For whome we shoulde praye when and all thynges necessarie for the same In all miseries of the Churche especially wee ought to praie without ceasyng bothe priuatlie and publikelie Wée muste also praie of our owne wherfore accorde not by compulsion or for any rewarde Neither is it mete that prayer where should bée supersticiouslie tied to a place as though wee mighte praie no where els but in the churche Neither Howe is it requisite that common praiers be like in al churches touching the forme or fashion or tyme. Let eche Churche dooe in that behalfe as thei liste As Socrates in his historie saieth In no Socrates Note place or religion thou shalt finde twoo Churches whiche fullie agrée in praiyng I suppose that thei who wer rulers of the Churches frō tyme to time were the causes of suche difference Howbeeit if thei agree it is highlie to bée commended and ought to bée imitated of other But it is well that there be a meant A meant in prayer as in euery thing so in common praier also that thei bee not to long or to tedious Let the chiefeste parte therfore of the seruice in the Churche be preaching and expoundyng of the Gospel Preachinge with prouision that the people bee not wearied with too long praiers leaste when the sermon should be heard thei beyng wearied desire either to go out of the Churche or wishe that all were doen To suche that sermon semeth to lōg which otherwise is short inough The preachers also ought to keepe a meane In like maner where singyng is vsed it must bée moderated and not Singynge excede a meane The singyng whiche thei call Gregories singing hath many thynges in it without time or reason Gregories singyng Wherefore our Churches and diuers other haue worthely reiected it If there bee any Churches wherein there is faithefull and lawfull praier without singyng thei ought not to be disalowed For all churches are not able to maintain singing in them And it is moste euidente by testimonies of great antiquitie that as singyng was vsed of old in the Oriētall Churches so it was lately receiued into the Occidentall Churches Our forefathers neuer knewe their Cannonicall houres Canonicall howres disalowed that is to saie praiers appoincted for certaine houres in the daie whiche Papistes syng and saie As maie bee proued by the Lessons of the houres and by sundrie other argumētes