come whome I will Ioh. 15. sende vnto you from the Father euen the spirite of truthe whiche procéedeth of the Father he shall testifie of me to be shorte we receaue and allow the Apostels Créede whiche teacheth vs the true faith We condemne therfore the Iewes with al blasphemers of the holy Trinitie whiche we ought to honour We condempne also all Heresies and Heretikes teachyng that the Heresies Sonne and the holy Ghoste is God by name onely Also that there is in the Trinitie a thinge created and seruing or subiecte to the other to be short that there is in it any inequalitie of more or lesse or that the Trinitie hath one bodie or is facioned like a bodie differinge in maners or will or confuse or solitarie as though the Sonne and the holy Ghoste were nothinge else but the affections and proprieties of one God the Father as Monarchici the Nouatians Praxeas Patripassians Sabellius Samosatenus Aetius Macedonius Anthropomorphitae Arius and such like did thinke ¶ Of Idolles or Images of God of Christe and of Sainctes Cap. 4. BEcause God is an inuisible spirit Images of God the Father of an infinite essence truely he cānot be expressed or represented by any Image or any māner of Science In consideration wherof we feare not to call the images of God as the Scripture doth mere lies We reiecte therefore the Idols not of the Gentils onely but the Images of Christians also For albeit Christe did take vpon him our humaine nature yet he toke it not Images of Christe for that intent to geue a paterne to caruers and painters He denied that Math. 5. he came to breake the lawe the Prophetes but by the lawe and Prophets Deut. 4. images be forbidden He deuied that his corporal presence should profite his Esay 40. Church he promised that he would be alwaies with vs by his spirite who then would thinke that the shadow or Ioh. 16. image of his bodie shoulde profite the Godly any maner of waies And seing that he abideth in vs by his spirite we 2. Cor. 3. are doubtles the temples of God But what agréemēt hath the temple of God with Idolles And seing that the blessed 2. Cor. 6. Images of Sainctes Act. 3. 14. Apo. 14. 22. spirites heauēly Sainctes would in no wise be woorshipped and were against Images while they liued here vpon earth is it like that they beynge nowe Sainctes in Heauen and Aungelles are pleased with their Images to the which men boowe their knée put of their cappe and otherwise honour To the ende that men might be instructed in Religion and put in minde of diuine matters and their saluaciō Christ hath commaunded that his Gospell should be preached he hath not licensed Marc. 16. Images are not Lay mens bookes vs to painte Images to teach Lay mē with pictures he ordained his Sacramentes also but hath no where appointed Images to be erected Moreouer whether so euer we turne our face the liuely true creatures of God are before our eies whiche beyng well marked as it is meete they shoulde doo much more moue the beholder then all the Images or vaine immoueable rotten and dead pictures of al the men in the worlde Of these the Prophete spake full truely They haue eies and sée not c. Therefore we allowe the Psalm 115. Lactantius iudgement of Lactantius that auncient Doctor saying There is no doubt but that there is no Religiō where so euer an Image is We affirme also that Epiphanius that blessed Bishop did wel Epiphani ' Ierome whiche findinge in a Churche porche a vealle wheron was painted the image as it were of Christ or of some Sainct cut it in péeces carried it away with him because contrary to the auctoritie of the Scripture as he saide he sawe the Image of Christes humaine nature hange on the Crosse wherfore he cōmaunded that no more such vealles should euer after be hāged in Christes Churche as be against our Religion quoth he but rather that that scrupulositie should be taken away whiche is vnwoorthie of the Church of Christe not méete for faithful people Furthermore we approue this sentēce pronoūsed of S. Augustine of true Religion Augustine cap. 55. Let vs not compte it Religiō to woorshippe the woorkes of mens handes for the craftes men that forge such things are muche more excellent then their handie woorkes whome not withstandinge we ought not to adore or woorshippe ¶ Of Adoration seruinge and callinge vppon God by our onely mediator Iesus Christe Cap. 5. WE teache menne to honour and woorshippe the true God God onely is to be adored and vvoorshipped Mat. 4. onely We geue this honour to none other accordinge to the commaundement of the Lorde Thou shalt honour the Lorde thy God and him alone shalte thou serue Verely all the Prophetes haue vehemently inuaide agaynst the people of Israell bicause they woorshipped strange Gods and not the onely true God But we teache that God is to be woorshipped as he himselfe hath taught vs to serue him that is in Spirite and trueth and not with any superstition but with sinceritie of hearte accordynge Esay 66. to his woorde least he saye to vs at Ierem. 7. any time Who required this at your handes Paule auoucheth that God is Act. 17. not woorshipped with mens handes as though he néeded any thinge We call vppon him onely in all daungers and affayres of our life and that by God onely is to be called vppon for Christes sake alone Psalm 50. the intercession of our onely mediator Iesus Christe for we are thus expresly commaunded Call vppon me in the daye of trouble and I will deliuer thée and thou shalte glorifie me Moreouer the Lorde hath moste bountifully promised vs sayinge Whatsoeuer ye Ioh. 16. shall aske of my Father he will geue it you Againe come vnto me all ye that Math. 11. labour and are heauie laden and I will refreshe you And againe How Rom. 10. shall they call vppon him in whome they haue not beleued we then that beleue in God onely call vppon him onely and that for Christes sake onely For there is one God saieth the Apostle and one mediator betwixt God 1. Tim. 3. and man Christe Iesus And againe If any man sinne we haue an Aduacate 1. Io. 2. with the father Iesus Christe the righteous wherfore we neither Adore the Sainctes in Heauen neither woorshippe Sainctes should not be Adored or called vppon neither call vppon them ne yet acknowledge them to be in Heauen as our intercessors or mediators to God For God suffiseth vs our onely Mediatour Iesus Christe wherefore we geue not to any other the honor due to God and his Sonne because he hath plainely saide I will not geue my glorie Esay 43. Act. 4. vnto an other And Peter teacheth Amonge men there is geuē none other name vnder Heauen
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
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.
a name The preaching of the gospell is called The spirite and the letter ii Cor. iii. also by the apostle the Spirit the seruice of the Spirit because that it is made of great efficacy liuely by faith in the eares or rather in the hartes of beleuers by the holy ghost illuminating thē For the letter whiche is contrary to the spirit doeth surely signifie euery outward thyng but chiefly the doctrin of the lawe whiche causeth wrathe to vnbeleuers and prouoketh to synne without the aide of the spirit and faith woorkyng in their mindes For the whiche cause the Apostle calleth it also the ministerie of death For here vnto belōgeth that saiyng of his the letter killeth but the spirite quicekneth The false Prophetes preached the gospell corruptly mingelyng the Lawe therewith as though Christ could not The heresies saue vs without the lawe Suche as the Hebionites are said to be who sprang of the heretike Hebeō Suche wer the Nazareans whiche were in olde tyme called Minei whom euery one we cōdemne Preachyng the Gospell purely teachyng that by the spirite alone and not by the lawe beleuers are iustified But of this matter we will intreate hereafter more at large in the title of Iustificacion And albeeit the Preachyng of the Gospell compared with the Pharises The doctrine of the Gospel is not newe but a moste auncient doctrine doctrine of the Lawe séemed when it was firste preached by Christe to bée a newe doctrine whiche Hieremie also prophesied of the new Testament yet in verie déede it was not onely then and now is olde doctrine as now adayes Papistes call it newe comparyng it with their longe receiued doctrine but also is the moste auncient doctrine in the worlde For God from the beginnyng predestinated she worlde to be saued by Christe Whiche predestinacion and eternall counsaile of his he hath opened to the worlde by the Gospell whereby it is manifeste that the Religion and doctrine of the Gospell is the eldest of all that euer was is or shal be Wherefore we saie that all thei are fouly deceiued and speake vnsemelie of Gods euerlastyng counsaile whiche affirme that the Gospell and this religion is sprong vp of late and is a faithe scase thirtie yeres olde In whō that saiyng of Esay the Prophete Esaie v. is fulfilled Wo be to them that speake good of euill and euill of good whiche put darkenesse from light and light from darkenesse and that putte bitter for swéete and swéete for sowre ¶ Of repentaunce and the conuersion of man Chap. 14. THe Gospell hath ioigned vnto what repentaunce is Luke xxiiii it the doctrine of Repentaūce For so saied the Lorde Repēpentaunce and remission of synnes muste bée preached in my name to all nacions By repentaunce we vnderstande the amendement of the mynde in the sinfull man prouoked therevnto by the preaching of the Gospell and inward woorkyng of the holie ghoste and receiued with true saithe wherby the synner doeth straite waie acknowledge his naturall corrupcion and all his synnes reproued by the woorde of God and beeyng hariely sorie for the same doeth not onely bewaile his iniquities but beeyng ashamed thereof confesse theim but also with disdaine deteste them mindyng earnestlie to amende and alwaies indeuouryng to leade an innocent and vertuous life as long as he liueth And this assuredly Repentaunce is a true conuersion from satan to God is vnfained repentaunce to wit a true conuersion to God and all goodnesse with a spedie departure from satan and all euill We also plainly affirme that this repentaūce is the mere gifte of God and not the worke of our Repentaunce is the gifte of God ii Cor. ii strengthe For the Apostle biddeth a faithfull minister diligētly to instruct theim whiche resiste the truthe assaiyng if God at any tyme will giue thē repentaunce that thei maie knowe the truthe Moreouer the synfull woman mencioned in the Gospell who wasshed Christes fete with her teares and Peter who wept bitterly be wailyng Luke vii and. xxii his deniall of Christe doe plainly declare vnto vs what maner of minde the penitent should haue when he earnestly lamenteth his sinnes which he hath committed The prodigall sonne also and the Publicane mencioned in the Gospell and compared with the Pharisie are fitte examples for vs to imitate in confessing our sinnes The prodigall sonne saied Father I haue synned against heauen in thy sight nowe I am not worthie to bee called thy soonne make me as one of thy hiered seruauntes The Publicane not beyng so bolde as to lifte vp his yies to heauen knockyng his breast cried O God bee mercifull to me a synner These penitent offendours we doubt not but that God receiued againe to his mercie and fauour For Ihon the Apostle saith If we acknowledge our i. Ihon. i. synnes he is faithfull and iuste to forgiue vs our synnes and to clense vs from all vnrightuousnes If wee saie we haue not synned wée make hym a lier and his woorde is not in vs. Wée beleue that this plain and frée confessiō which is made onely to God either priuately betwixte God and the offendour or openly in the Churche when the generall confession of synne is recited dooeth suffice and that it is not necessarie to obtaine remission of synnes by confessyng our offences Popishe confession with whisperyng in a Priestes eare or by hearing his absolucion while he laieth his handes vpō our heddes For of suche maner of repentaunce there is founde in the holie scriptures neither any commaundement ne yet example Dauid protested saiyng I acknowledged Psal xxxii my synne vnto thée neither hid I myne iniquitie from thée I thought I would confesse against my self my wickednesse vnto the Lorde and thou diddeste remitte the punishmente of my synne The Lorde also teachyng vs to praie and eke to confesse our iniquities saied Thus shall ye praie Our father which art in heauen c. Math. vi Forgeue vs our trespasses as we forgeue theim that trespas against vs. It is therefore necessary that wée confesse our faultes and that wee reconcile Note our selues to our brother if we haue offēded hym Of the whiche kind of confession Iames the Apostle speaketh saiyng Acknowledge your synnes Iames. v. one to another How bee it if any what priuate Confession is allowed man beyng oppressed with the burthē and temptacion of doubtfull synne would aske counsaile and seeke comfort priuately either of the minister of the church or any other learned in the Laws of God wée disalowe it not In like maner we greatly commēde that Publike confession generall and publike confession of sinnes whiche is accustomed to be rehersed as we saied before in the Churche and holy assemblies Many babble maruelous thynges of the Keies of the kyngdome of God The forged keyes of the kyngdome of heauen and forge thereby swoordes speares scepters crounes and absolute auctoritie ouer the greateste kingdomes to
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
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
to be Canonicall and a moste certaine a Psal xix viii and. ix Psal 12. 7. rule of our faithe not so muche because of the common agremente and consente of the Churche as through the witnesse and inwarde perswasion of the holie spirite whiche causeth vs to discerne them from the Ecclesiasticall bookes On whiche although thei bee profitable wee maie not grounde any article of faithe 5. We beleue a 2. Tim. iii. xv and. xvi 2. Pet. 1. that the worde contained in these bookes proceded frō God b Ihon. iii. xxxi 34. and. v. 34. of whō it taketh aucthoritie and not of men c Iho. 15. 11. Act. 20. 27. and for asmuche as it is the rule of all truthe containyng al thynges necessarie to the Seruice of God and our saluacion that d Deut. 12. 32. and. 4. 2. Gal. 1. 8. Apo. 22. 18. and. 19. it is not lawfull for any man no not for Angelles to adde diminishe or chaunge any thing therein Whereby it followeth that neither e Mat. 15. 9 Actes 5. 28. and. 29. antiquitie custome multitude mannes wisedome iudgement statute proclamacion decrée counsail vision or miracle can bee compared with the said holie scripture f i. Cor. 11. 1. 2. and. 23. but that contrariwise all thynges ought to bée tried ruled and reformed by the same And accordyng thereunto wee allowe the thrée Simboles or Credes that is the Apostles Crede the Crede of Nice and Athanasius Crede because thei be agreable to the worde of God .6 This holly scripture a Deu. 4. 12 Mat. 28. 19. i. Ihon. 5. 7. teacheth vs that in this onely and simple substance diuine whiche we haue confessed there are three persones The Father the Sonne and the holie ghost the Father the firste cause beginnyng and original of al thinges the b Iohn 1. 1. 17. 5. Act. 17. 25. Rom. 1. 1. Sōne his worde and euerlastyng wisedome the Holie ghost his vertoe power and efficacie The Sōne from euerlasting begotten of the Father The holie ghoste procedyng from bothe The three persones not confused but distincte and neuerthelesse not deuided but of one onely substaunce eternitie power and equalitie And therein wee also allowe the determination of the auncient Councelles and deteste all suche sectes and heresies as haue been reiected by the holie Doctors as fainct Hillarie sainct Athanasius S. Ambrose S. Cirill 7. We beliue a Gene. 1. 1. Iohn 1. 3. Iud. 6. Col. 1. 16. Hebr. 12. 14. that God in three persones together woorkyng by his vertue wisedome and incomprehensible goodnes hath ereated all thynges not onelie heauen yearth and eche thing therrein containe dibut also the inuisible spirite b 2. Pet. 2. of whiche some are fallen hedlong into perdicion c Psal 103. 20. 21. other some continue in obedience d Iohn 8. 44. That the first beyng corrupt by malice are enemies to all goodnesse and consequentlie to the whole Churche The seconde beyng performed by the grace of God e Heb. 1. 7. 8. are ministers to glorifie the name of GOD and serue to the sauetie of his chosen 8. We beleue a Psal 104. that not onely he hath creater all thinges but that he gouerneth and cōducteth b Pro. 16. 4 Mat. 10. 29 Rom. 9. 11. Actes 17. 24. 26. 24. disposeth and ordaineth according to his will all thinges that come to passe in the worlde c 1. Iohn 2. 16. Ose 13. 9. 1. Iohn 3. 8. Not that he is the aucthour of euill or that any faulte maie be imputed to hym d Psal 5. 5. 119. Iob. 1. 22. seyng his will is the seueraine and infallible rule of all rightuousnes and equitie e Act. 2. 23. 24. 27. But he hath suche wonderfull meanes to vse the seruice of Deuilles and wicked men that he can conuerte to good the euill whiche thei dooe and wherein thei are culpable And f Rom. 9. 19. 20. 11 23. sa confessing nothing to be doen without the prouidence of God we reuerence with all humilitie those secretes that are hidden from vs without further searchyng for that whiche is aboue our reache And rather applie to our vse that whiche is declared vnto vs in the holie scripture to bee the better in quiet safetie g mat 10. 30 Luke 21. 18. because that God to whō all thynges are subiecte so watcheth ouer vs with a Fatherly care that one heare can not fall frō our heddes without his will h Iob. 1. 1. Gene. 3. 15. And in the meane while so bridleth the Deuil and all our enemies that thei can not harme vs without his leaue 9. We beleue that man a Ge. 1. 26. Eccls. 7. 30. Rom. 5. 12. Ep. 2. 2. 3. beyng at the beginnyng created cleane perfite and like to the Image of God is through his owne proper fault fallen from the grace whiche he receiued b Gene. 6. 5 and. 8. 21. and is so estraunged from God who is the fountaine of rightuousnesse and all goodnesse that his nature is whollie corrupt and beyng blinded in spirite and corrupt in harte hath loste all perfitenesse without hauyng any residewe thereof c Rom. 1. 21 and 2. 18. 19. 20. And though he be yet able to discerne good from euil d i. Co. 2. 14 we safe that that light is tourned into darkenesse when he goeth about to knowe God For that by all his reason and vnderstandyng he is not able to reache any thyng nere therevnto e Iho. 1. 4. 5 and. 8. 36. Rom. 8. 6. 7 And although he haue a will that moueth hym to do this or that yet that it is so thrall to synne that he hath no libertie to dooe well but suche as God geueth hym 10. Wee beleue a Gen. 8. 21. Rom. 5. 12. Iob. 14. 4. that all the ofspryng of Adam is infected with suche contagion whiche is the originall synne and naturall vice and not onelie an imitaciō as the Pelagians go about to proue whom wee deteste with their errours And thinke it not néedefull to enquire how synne cometh from one man to an other seyng it suffiseth that that whiche God gaue hym was not to hym alone but to all his posteritie And so that in the persone of hym wee are spoiled of all goodnesse and ouerwhelmed in all pouertie malediction 11. Wee beleue also that this vice is verie synne a Psal 51. 7. Ro. 3. 9. 10. 11. 12. 13. 5. 12. whiche is sufficiente to condenme all mankinde yea euē new borne children and to so reputed bofore God b Rom. 7. And after Baptisme it remaineth synne as concernyng the fault though the condemnacion be taken awaie from the children of God who of his free goodnesse imputeth it not to them Further c Rom. 7. 5. that it is a peruersitie bringyng for the continuallie the fruites of malice and rebellion so d Rom. 7.
the Lorde and remaineth the onely vniuersall shepherde chief high priest before God his father and that he in Christ is present with his churche the churche doeth all the dueties of an high bisshoppe or shepherd and so will continue vnto the ende of the worlde and therefore néedes no vicare as one that were absente Truely Christe is present with his Churche and is a liuyng hedde who straightly forbadde his Apostles and their successours to chalenge the primacie or supremacie in the churche Whosoeuer then gainsaieth this manifest truth bringeth into the church of Christ a coÌ„trary gouernment who seeth not that thei are to be coumpted emong the nomber of those whoÌ„ Christes Apostles Prophesied of ij Peter ij and Paule Acte xx ij Cor xi and. ij Thes ij By takyng awaie the Romish hed No desorder in the church we bryng into the Churche of Christe no disorder no trouble seyng that we teache that the gouernemente of the churche prescribed by the Apostles is sufficiente for vs to kepe the Churche in due order Whiche 〈◊〉 the beginnyng while it was without suche a Romishe hedde as now adaies is said to keepe the Churche in order it was not without very 〈…〉 Doubtlesse The head of Rome the hedde of Rome maintaineth the tyrannie and corruption brought into the churche but 〈◊〉 resisteth and with all the might he 〈◊〉 withstaÌ„deth the true reformacion thereof It is obiected vnto vs that there are diuers coÌ„tentions crept into our churches Contentions in the church sithens we separated our selues from the Romishe churche wherevpoÌ„ Contentions in the romish churche some conclude that we bée not the true Churches of Christe as though there were neuer any sectes in the Churche of Rome neuer any strie for contencion and that for religion not so muche in Scholes as in their holte Chaires and in open assemblies We acknowledge i. Cor. xiiii that the Apostle said God is not GOD of dissencion but of peare and seyng there is emong you emulacion and contencion are ye not carnall yet it cannot be deuied but that God was Contention is no true note of the false churche 〈◊〉 the Apostolike Churche and that that Churche was the true Churche in which notwithstandyng there was striefe and discorde For the Apostle Gal. ii Act. xv Paule reprehended Peter the apostle and Barnaâ—â—â— dissented froÌ„ Paule A greuous coÌ„tencion 〈◊〉 in the churche of Antibche betwene them that preache Christ as Luke reherseth Act. rv There hath vtter great strief alwaies in the Churche and the moste famous doctors thereof haue dissented emong theimselues in no light matters the Church notwithstanding ceassed not to bee Christe his Churche still as it was before for so it pleased God to vse the strief in the Churche to the glorie of his name to sette forthe his truthe and to haue those whoe are tried better knowen But as wee acknowledge none other The markes of the true churche hedde of the Churche then Christ so wee agnise not euery one that boasteth it self for the true Churche to be the true Churche in deede We teache that to bee the true Churche wherein are found the signes or markes of the true Churche especially the right and sincere preachyng of God his woorde As wée be taught in the bookes of the Prophettes and Apostles who referre all to Christ whiche faieth in the Gospell My Shepe heare 〈◊〉 voice and I knowe theim thei followe me and I geue to theÌ„ eternall life and thei shall neuer perishe thei followe not a strauÌ„ger but flie from hym because thei knowe not the voice of strauÌ„gers and these Shepe be all of one faithe of one spirit and therefore worship one onely God seruyng hym alone in spirite and truth and louing him onely with all their harte with all their strength dooe call on hym onely for Christe his sake their onely mediatour and intercossour seekyng without Christe and faithe in him no rightuousnes no life because thei acknowledge Christe to be the onely hedde and foundacion of the Churche and them selues to bee laied vpon this foundacion Thei doe daiely repare them selues with repentaunce dooe paciently beare the crosse 〈◊〉 vpon them and beyng knitte together by vnfained loue with al Christes members doe thereby declare theÌ„selues to bee the Disciples of Christe continuyng in the bonde of peace and godlie vnitie Thei be also partakers together of the Sacramentes instituted by Christe and taught of the Apostles vsyng them none otherwise then the lorde hath commanded them The saiyng of the Apostle is well knowen to all men I haue receiued of the lord that whiche I also haue deliuered vnto you Wherfore we condemne those i. Cor. xi Churches as disagreyng from Christ his true Church which be not such as we haue heard that thei shuld be boast thei neuer so muche of the succession of Bisshops of vnitie and antiquitie Yea the Apostles commauÌ„de vs to flie from Idolatrie and Babilon and not to take part with her except we would i. Cor. x. i. Ihon. v. Apoc. xviii ii Cor. vi There is no saluatioÌ„ with out we be of Christe his churche take part of God his plages also We so muche esteme the societie with the true Churche of Christe that we deny that thei can liue in GOD his sighte whiche doe not communicate with the true Churche of God but separate theÌ„selues from it For as out of the Arke of Noe there was no sauyng helpe A similitude when the worlde perished by the flood so wee beleue that there is no assured saluacion without Christ who offreth hymself in the Churche to be enioyed of his electe and therefore we teache that thei whiche will liue muste not separte theimselues froÌ„ the true churche of Christe Howbeit wée doe not so narrowlie include the Churche within the signes aboue rehearsed that we The churche is not tyed to signes teache all those to be out of the church whiche either receiue not the Sacramentes so that it be not a self will or All offenders are not counted to be out of the church contempte but compelled rather by necessitie whiche thei can not auoide either those in whom sometime faithe fainteth but is not vtterly loste and cleane dedde either els suche in whoÌ„ there are founde faultes and errours by infirmitie For we knowe that god had some frendes in the worlde which were not of the Israelites Common wealthe We are not ignoraunt what happened to the people of God in the captiuitie of Babilon in the whiche thei lacked their sacrifices for the space of lxx yeres We knowe what befell to Peter who denied his maister and what daiely is wonte to happe to the electe and faithfull weaklinges Further we are not ignoraunt what maner of Churches in the Apostles tyme the Galathians Corinthians had in the whiche the Apostle laieth to their charge that there was many and greuous The churche sumtime semeth to be
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
the olde Testament to bee youth should be instructed in godlines verie diligent in instructyng a right their children euen from their infancie and gaue expresse cōmaundmente in his lawe to teache them and to expounde vnto theim the misteries of his Sacraments Seeyng then it is euidente by the doctrine of the Euangelistes and Apostles that God hath no lesse care for the youthe of his people with whom he lefte his newe Testamente when he openly witnesseth saiyng Suffer little children to come Mar. x. vnto me for to suche belongeth the kyngdome of heauen doubtlesse those ministers of churches doe moste wisely whiche betyme diligently instructe the youthe laiyng in theim the firste foundacions of faithe and faithefully teachyng the first principles of our religion expoundyng to them Gods cōmaundementes the Crede and the Lorde his praier the vse of his Sacramentes with suche other like firste instructions and chief poinctes of our religion Lette the congregacion shewe theim selues faithfull and diligent in bryngyng their children to be taught desiryng reioysyng that their youth maie be well instructed For as muche as menne are neuer more greuously tempted then whē thei be weake and sicke sore broken with diseases of the Visiting of the sicke mynde and bodie the Pastours of the Church doubtles ought at no time to be more watchfull and carefull to saue his flocke then in suche sickenesse and infirmities Let theim therefore visite the sicke betymes and let the diseased sende for theim without delaye if the cause so require Let the ministers cōforte The ministers duene and confirme theim in the true faithe arme them againste the pernicious suggestiōs of Sathan let theim say praiers in the sicke mannes house and if nede require let theim praie for his recouery bothe of bodie and soule in the Churche also And let theim do their indeuour that he maie depart out of this worlde in blessed state The Popishe visityng of the sicke Popishe visiting the sicke with their extreme vnction or ennoylyng we saied before that we allowed not because it containes many foolishe and odious thynges not approued by the Canonicall scripture ¶ Of buriyng the faithfull and care whiche men ought to take for the dedde of Purgatorie and thapperyng of spirites Cha. 26. THe scripture commaundeth to burie honestly and without Burying cōmaunded in scripture supersticion the bodies of the faithfull as the temples of the holie ghoste whiche we beleue shall rise again in the latter daie Also to make mencion after a comelie forte of theim who died Godlie in the what care we shoulde take for the dedde Lorde and to be ready to helpe and releue those whom thei haue left behind theim as widdowes and fatherlesse children We teach men to take none other care then this for theim that bee dedde Wée therefore muche disalowe the heretikes called Cynici who despised dedde bodies or very negligentlie Heretikes and contemptuously hurle theim into the yearth neuer speakyng so muche as a good woorde of them nor caryng any thyng at all for those whom they left behinde thē Now on thother side wee like not those that are to muche and to ouerthwertly seruicable to the dead howlīg like Ethnikes for their friendes departed saiyng or hearyng Masse for their soules and mummelyng for pence certaine praiers to deliuer them by this their deuocion from tormentes wherewith thei suppose that thei are after their death tormented yet so that by their lamentable sōges and Diriges thei are released of their paines Hobeit moderate mournyng whiche the Apostle j. Thes iiij Moderate mornynge is cōmendable graunteth we discommende not iudgyng it an vnnaturall parte to be nothyng greued in suche a case Wée beleue that the faithfull goe straight too Christe after their bodily death and therefore neede not the Suffrages or whether mē◠soules go after their departure praiers of the liuyng Wée beleue also that Infidelles are without delaye caste doune hedlonge into helle from whence no seruice of the liuyng is able to deliuer them The doctrine whiche some teache concernyng the fire of Purgatorie is Purgatorie contrary to our Christian faithe I beleue the forgeuenes of sinnes and the life euerlastyng and contrary to our cleane purgyng from all our iniquities by Christe Neither agreeth Purgatorie with these saiynges of the lord Christ Verely verely I saie vnto you Iohn v. he that heareth my woorde and beleueth in hym that sent me hath euerlastyng life and shall not be condemned but hath passed from death to life Againe Ihon. xiij He that is wasshed needeth not saue to wasshe his feete but is cleane euery whitte and ye are cleane Moreouer as touchyng their doctrine The appearig of spirits is disceate of the deuyll of spirittes or dedde mennes soules some tymes apperyng to thē that liue and desiryng them to dooe somewhat wherby thei maie be deliuered we esteme suche visions or sightes as mockynges craftes and disceiptes of the deuil Who as he can trāsfigure hym self into an Angell of lighte so is he busie to ouerthrowe and bryng in doubte the true faithe The Lorde forbadde in the olde Testamente to aske counsaille of the dedde or to haue any Deut. xviii thyng to doe with spirites It was denied to the riche glutton who laie tormented in hell fire as Christe the aucthour of all truthe in the Gospell declareth that Lazarus should retourne to his brethren God by the mouthe of Abrahā pronoūcyng and saiyng thei haue Moses and the Prophettes let them heare them if thei hear not Moses Luc. xvi and the Prophettes neither will thei bee perswaded though one rise againe from the dedde ¶ Of rites ceremonies and indifferent thinges Chap. 27. CEremonies were in tyme why ceremonies were geuen paste deliuered to the people in the olde Lawe as a certaine scolynge to them who were kepte vnder the lawe as it were vnder a scholemaister and tutor But when Christ came our deliuerer and had taken awaye the ceremoniall Ceremonies remoued by Christ lawe we that beleue are no more vnder the lawe nor yet boūde to obserue those ceremonies which at our Messiascōming vanished away which the Apostles were so farre from kepynge Ceremonies not kepte of the Apostles or renewynge in Christe his churche that they openlye affirmed that they would laie no suche yoke nor burthen vpō the churches necke Wherfore we might séme to bryng in or restore Iudaisme if in the Churche of Christ we Increase of Ceremonies to Iudaisme should heape vp ceremonies vpon Ceremonies after the maner of the olde churche Wherfore we bée not of their mindes who thought it good that Christ his churche should be kepte vnder as with a certain scoling with many and sundrie rites For if thapostles would not burthen Christian people with ceremonies why multitude of Ceremonies is not allowed which were firste ordained and apointed by God hymselfe who I praye you being well in his wittes woulde violently thruste
hath broughte in newe commaundementes and a newe maner of seruing God we thinke it moste reasonable to preferre the coÌ„maundmentes of God whiche is the truthe it self to the coÌ„maundementes of men who naturally are enclined to lesyng and vanitie And what soeuer our aduersaries preteÌ„de against vs yet dare we saie bothe before God and manne that we suffer for none other cause but for maintainyng our Lorde Iesus Christe to bee the onely Sauiour and redemer and his doctrine to be the onely doctrine of life and saluacion And this is the onely cause why the handes of hangmen haue been so ofte embrued with the bloodde of your poore subiectes Who sparyng neither life nor gooddes for maintainaunce of this Confession of faithe haue manifestly declared to all the worlde that thei wer moued therto by a farre mightier spirit then any spirit of manne whiche is more carefull of quietnes and commoditie then of the honour and glorie of God And therefore accordyng to the goodnesse and clemencie whiche your Maiestie promiseth to shewe to vs your poore subiectes wee moste humblie beseche you to bee so gracious as to take in hande the knowledge of the cause by whiche beyng daily pursued to death or banishemente wee lose the power and meane to shewe to you that most humble seruice whiche of duetie wee owe. Maie it therfore please your Maiestie in stede of fire and sweard heretofore vsed to examine our Confession by the worde of God and to graunt vs sufferaunce and sauetie in the meane while And then wee hope that your self shall iudge of our innoceÌ„cie well perceiue that there is neither heresie nor rebellion in vs but that we onely tende to this ende to liue in quietnesse of conscience serue God as he hath coÌ„maunded and to obeye your Maiestie in all humble obedience and seruice And bicause the preaching of the word of God is necessarie to putte vs in remembraunce as wel of our duetie towardes hym as towardes you wee moste humbly beseche your Maiestie that we maie sometymes gather together to be exhorted to the feare of God by his woorde and confirmed by the administracion of the Sacramentes whiche our Sauiour Christe hath appoincted to his church And if it would please you to graunte vs some open place where all the worlde might see our assemblies that onely sight should discharge vs of those hainous crimes that heretofore our said asseÌ„blies haue been charged withall For there is nought to been but modestie and chastitie nought to be heard but praise to God exhortacion to his seruice and praier for the conseruacioÌ„ of your Maiestie and kyngdome And if it please not your grace to shew vs this fauor yet maie it please you at the leaste to graunte that wee maie particularly vse that quiet order whiche is established Moste humblie besechyng your Maiestie in readyng this present supplicacion to coÌ„sider that it is the cries and groaries of an infinite nomber of your poore subiectes whiche craue suche mercie at your handes that it maie quenche the fires that your cruel Iudges haue kindled in your realme And so that huÌ„blie seruyng your maiestie wee maie lawfully serue hym that hath exalted your highnes to this dignitie and state And if ye refuse to beare vs yet maie please you to heare the voice of the sonne of God who geuyng you power ouer oure bodies goodes liues requireth of you that the power and gouernment ouer our soules and consciences whiche he so dearely bought by the price of his hart bloud should be reserued to hym onely The same God we beseche to guide you with his holy spirit and with pour yeres to encrease your might and power to geue you victorie ouer all your enemies and establishe for euer in all equitie and iustice the throne of your Maiestie Before whom it maie please hym to graunte vs to finde suche fauour that we maie obtain some frute of our presente supplicacion That so chaunging our grieffes and afflictioÌ„s into quietnesse and libertie wee maie also chaunge our sighes and teares into perpetuall thankyng GOD for your Maiestie for grauntyng a thing so agreable to hym so worthie of your goodnesse and Iustice and so necessarie for the conseruacion of your most humble and obedient subiectes and seruauntes ¶ A confession of faithe made by common agrement of suche Frenchemen as desire to liue accordyng to the puritie of the Gospell of our Lorde Iesus Christ The firste article WE beleue and confesse that there is a Deut. 4. 35 39. 1. Cor. 8. 4. 6. one onely GOD which is one onely and simple substaunce b Gene 1. 3. Iohn 4. 24 2. Cor. 3. 17. spirituall c Exod 3. 15 16. 18. euerlastyng d Rom 1. 20 1. Tim. 1. 17 inuisible e Mala. 3. 6. vnchaungeable f Rom. 11. 33 Act. 17. 24. 7. 48. endlesse incomprehensible vnspeakable g Ier. 10. 7. 10. Luc. 1. 37. that can doe all thynges who is h Ro. 16. 27 whollie wise i Mat. 19. 17 whollie good k Iere. 12. 1. whollie iuste and whollie mercifull 2. This God declareth himself to men l Exod. 34. 6. 7. so to be Rom. 1. 19. and first by his woorkes as well in creatyng conseruyng as guidyng of the same n Heb. 1. 1. But secondlie and more plainlie by his worde whiche in the beginnyng was o Gene. 15. 1 reuealed by Oracle and afterwardes p Exod. 24. 3. 4. written in bookes whiche we call q Rom. 1. 12 holy scripture 3. All this holie scripture is comprised in the Canonicall bokes of the old and newe Testament whereof the names hereafter followe Firste the fiue bookes of Moises that is to saie Genesis Exodus Leuiticus Nombers Deuteronomie Further Iosue the Iudges Ruth the firste and seconde bookes of Samuel the firste and seconde bookes of the Kynges The firste and seconde bokes of the Chronicles otherwise called Pariâ—â—pomenon and the firste booke of Esoras Also Nehemias the bookes of Hester Iob Psalmes of Dauid Prouerbes of Salomon the booke of Ecclesiastes otherwise called the Preacher The Canticles of Salomon Likewise the bookes of Esaie Ieremie the Lamentacions of Ieremie Ezechiell Daniell Osee Ioell Amos Abdias Ionas Miche Nahum Abacucke Sophonie Agge Zacharie Malachie Also the holy Gospell of S. Matthew sainct Marke S. Luke S. Ihon Furthermore the seconde booke of saincte Luke otherwise called the Actes of the Apostles and one Epistle of sainct Paule to the Romaines twoo the Corinthians one to the Galathians one to the Ephesians one to the Philippians one to the Collossians twoo to the Thessalonians twoo to Timothe one to Tite and one to Philemon Also the Epistle to the Hebrewes the Epistle of sainct Iames the firste and seconde Epistles of saincte Peter The firste seconde and third Epistles of sainct Ihon The Epistle of saincte Iude and the Apocalipse or Reuelacion of sainct Ihon. 4. We knowe these bookes
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.