instructed to serue God to labour in his vocation to fulfill his duetie so that muche profite may ensue to all except any mā beyng blinded with the darke miste of superstition idolatrie disdayne to reade the truthe whome iustly we maye accuse of wilfull ignorance or els beinge wedded to his lewde phantasie cōdemneth before he readeth who declareth him self to be of a malitious frowardenesse stubbernlie bente against Christe and his woorde God if it be thy will conuert all such from theyr sinfull waies God giue them the spirite of wisdome to consider that it is harde for them to kicke againste the pricke God soften their stonie hartes least the preachyng of thy Gospell be to them Odor mortis in mortem a sauour of death vnto death and eternall damnation God indue vs all with his heauenly grace not onely to heare and reade this vnfallible truth but to beleue it also that beleuing it we may openly professe it and openly professing it may cōstantly continue therein constantly continuynge therein may leade our liues accordingly to the profite of our countrie the edifiynge of thy Churche the defacinge of Hippocrisie the rootinge vp of iniquitie the establishinge of thy woorde the aduaunsinge of thine honour and our soules Saluatiō Graūt this O mercifull Father for thy déere sonne Iesus Christ his sake to whome with thée and the holy Ghost be praise and glorie for euer and euer Amen q I. O. FINIS To the moste renoumed Prince Lewes of Borbon Prince of Condey c. and other famous and noble Dukes Marqueses Erles Barons Lordes of the Nobilitie that embrace the true Gospell of Christe in the realme of Fraunce Theodorus Beza Vezelius a minister of the Church of Geneua wisheth grace and peace from God the Father and our Lorde Iesus Christe I Present vnto thée most renoumed Prince and to the VVhat is true nobilitie residue of you that are made noble by the true knowledge of Christe through the mercie of our most mercifull and heauenly Father the bookes of the newe Testament which were translated into Latine by me a fewe yeares by passed are now againe perused by me with as great fidelitie and diligence as I could possible and set foorth with certaine briefe summaries of the doctrine therein cōprehēded a present vnto the Churches of God of whome you are the tutors fosters and norishinge Fathers by the The noble are the norishers of the church decrée of the moste Christian Kinge would to God so profitable as I truste vnto you it shal be pleasant and acceptable For why should not I promise my self this of you who haue so stoutely and constantly declared before the whole worlde that you are not ashamed of the Gospell of Christe and to whome I woulde knowe rather then to you whiche doo not onely approue allowe the doctrine here taught but set it at libertie and restore it shoulde I dedicate these my poore trauayles But what néede we these trauayles shal some say Beholde therfore I will recite the reasons more at large that haue moued me hereunto Those men are altogether intollerable and in no case to be suffered who for the desire of Nouelty doo cōdemne Antiquitie may not be Antiquitie like as also those are woorthie great reproche whiche can finde condemned onely for desire of Noueltie taste in nothinge but in that whiche is olde and auncient For I praye you were they not al once new which now are olde auncient And this can not be denied of any that will confesse the truth without contention that euermore in all worlde 's there were some Errours are olde that either of ignorance or of set purpose did darken and obscure the manifest truth of God And also this is euidēt though God did neuer so seuerely punishe the infidelitie of the worlde that he did leaue his Churche vtterly destitute of the true knowledge of his woorde yet that there was not alwaies the like measure of knowledge no not in those things the are the chiefe pointes of our Religion So that some most false and daūgerous errours are very auncient in so muche that Paule him selfe of olde time did write vnto the Thessalonians sayinge Nowe the misterie of iniquitie is already in workinge And Iohn saide that euen then were many Antichristes in the world Antichriste is olde Howbeit no man can easely finde sure and certaine remedies for these euels The wante of the woorde is the cause of all errour and diseases saue onely that knoweth the right and true causes of them the whiche causes in déede are many but they flowe all as it were foorth of one fountaine that is because that men turne from the woorde of God frō the woorde I saye that is conteined in the bookes of the Prophets the Apostles vnto theyr owne dreames and inuentions For that light beyng once taken away the whiche who so doth not sée to be the onely and singuler light seeth nothinge at all what can folow but that like blinde men they shoulde grope in darkenesse Neither are they in any wise to be hearde that are of a contrarie opinion For what say they doo not the Heretikes pretende the woorde of God therefore stande we néede of some one rule whereby the false interpretations of the woorde whiche sometime is ambiguous and doubtful maye be discerned from the true But What rule will serue what rule shall this be One sorte doo here obtrude vnto vs that their most vaine name of Catholike or Vniuersall whiche at all times Catholike and in euery place and with all men hath bene receiued Of whome if thou goe further to aske the question what is so Catholike there of necessitie they muste sticke faste in the myre when the demaūde is made of the most parte of the matters that are in cōtrouersie Another sorte set before them selfes the Councels olde Canons to whom Councelles and Canōs they geue glorious titles as though thereby the concorde of the Churche might be recouered but all in vayne for I doo thinke that no man is now so ignorant but that he doth know that many Synodes and Councels I doo speake of them that are not openly cōdemned haue decreed euen in thinges concerning doctrine not onely darkely but also vnlearnedly Wherfore oftentimes the Prouincials haue bene corrected by the Generall and yet the Prouinciall hath sometimes iudged more vprightly then the General And that the truth was so euery one maye easely perceiue that can compare Gāgrensis Gangrensis Synode taught more purely of the Sacramentes c. Counsell with many that they call generall I passe ouer that thinge whiche the very History of those times doth moste manifestly proue that in those which we may call the best times if they be compared with the latter there was partly such ambition of the Bishops partly suche a vaine babling ignorance and of many of them suche an open and desperate malice that verie
their suppositiōs I doo not onely dissent from them but I doo vtterly abhorre them so in their proposition I cā not agrée vnto them For if we séeke The chiefe patterne of the Church is in Christe and his Apostles the most beautifull face of the Church most perfect patterne I suppose that is it which was not onely begonne as these men imagine or shadowed out with the firste pouncinge or paintinge draughtes by the Apostles thēselues which were the chiefe workemaisters the euer the Church hath had or shall haue hereafter but portered foorth moste beautifully most diligētly with most liuely colours from the which the farther that thou strayest so farre wide wanderest thou more more from the rule of thy worke And after what sort that forme was why I should thinke that we ought to séeke it no where els saue onely in the writings of the Apostles the Apostolical Historie writen by Luke whome I doo graunt to haue The cōtrarietie and lies of Antichristes Churche painted this foorth most excellētly not onely the contrarietie emonges themselues doth cōpel me vnto it but also to speake plainly the fonde vanitie of thē which haue either perticularly recited or wholly collected the Apostolical Traditions as they terme them suche as those foolishe most false descriptiōs of them attributed vnto Clement those that thei call the Canons of the Apostles whiche haue bene a greate while ago counted emonge the bookes the are to be reiected But if some will obiect that al thinges are not written by the Apostles and by Luke I praye you why doo they thinke so because there be but fewe Christ contented him selfe vvith fevv ceremonies and so did his Apostles thinges conteined in their writinges Nay would to God that they which boste thēselues to be the successors of the Apostles could haue contented thēselues with this smal nūber For God would neuer haue had the rites ceremonies of Moises abolished to the intēt that others shuld be put in their places if it were not lawful to imitate the Iewes Ievves nor Idolaters may neither be folovved much more vnlawful is it to folow the Gentiles the which thing if the Anciēt Bishops had remēbred Christian Religiō had neither swarued so soone nor so shamefully first into vaine ceremonies triflinge Liturgies after the into manifest superstition last of all euen degenerate into an Atheisme For Paule woorthely doth call thē Atheists Godlesse whiche doo not woorship the onely true God as he ought to be woorshipped But shal we say that the Apostles did not properly treate of this argument matter Nay certainely it were a certaine kinde of impietie to thinke that the holy Ghost had not so great regard of the Church as was cōueniēt and this dare I affirme that he which readeth diligētly the History of Luke and the Epistles of the Apostles shall therby very wel learne not only the chiefe pointes of the Ecclesiasticall Folowe the Scriptures and thou shalte not neede vnvvrittē traditions order but also almost euery part therof so that no place néede to be lefte at all to those vnwritten Traditions Notwithstādyng how so euer this be seinge we stāde néede of a most perfect distinction to discerne the diuersitie of those infinite Traditiōs by what rule By vvhat rule shall vve trie the diuersitie of Traditions and Ceremonies I praye you shall we trie them for we haue declared that there cā be no sufficient argument concluded neither by the Antiquitie nor Authoritie of the writers neither by the multitude of thē by whome thei haue bene allowed Therfore stāde we néede of the woorde of God onely euen of that woorde of God I say whiche is published by the Prophetes and the Apostles and as it were sette foorth in publike Tables wherby we may disseuer the holy from the vnholy the profitable from the vnprofitable and hurtfull the necessarie from the superfluous and to establishe those Traditions by good reason that are thus disseuered Now then if it be necessary the the light of Gods woorde Gods vvoorde is the touche stone of doctrine writen must be our guide to iudge the rites Ceremonies howe muche more necessarie is it vnto the knowledge of the doctrine it selfe that the same light muste be our guide in the whiche doctrine men are much more blinded and doo erre with farre more daunger For if nothing as we haue declared heretofore may be folowed of vs in doctrine but that either is expressed by playne woordes in the Scriptures of God or els is gathered necessarily by the conferringe together of places howe can I beware of the false Prophetes onles I doo compare the doctrine pronounced by thē with the woorde of God it selfe But thou wilt saye what if he brynge foorth the woorde of God also for so did An Obiection Arrius vrging this texte My father is greater then I and so was the disputation with Macedonius of the persone of the holy Ghost with Nestorius and Eutiches of the vnion of the two natures and with Pelagius of Grace and Nature So is the controuersie at this daye of the sacramentall Phrases and maners of speach whiles that one sort of the same woordes and those moste fewe in number that is to say this is my Bodie this is my Bloud doo finde out Transubstantiation others Consubstantiation others onely a Sacramentall Coniunction Finally saye these mediatours these halters in Religion that would séeme to appease the controuersies when the controuersie falleth not of the woorde but of the sence whether shall we runne rather then to the Churche to the writinges of the Catholike fathers that were of sounde iudgement finally to the true and lawfull Councels To the whiche I doo aunsweare as before that I doo The Ansvveare not thinke that the testimonies of the Church nor of the Fathers nor of the Councels are to be reiected but I suppose that in them men muste vse great warynesse First of all if any thinge be affirmed Bare names of mē vvith out Gods vvoorde cā not staye our faith without the woorde of God the bare names of the Churche of the Fathers of the Coūcels are pretēded in vaine seyng that in this pointe the very Angels are not to be harde For that sayinge of Paule stādeth still in force that if any Angel frō heauen should preach an other Gospell let him be accursed Neither is it the duetie of the Churche to speake in this but to here her husbande what he speaketh And the Godly learned Fathers would haue their writings none other waies to be redde neither with any other condition but that they should be examined by the rule of the woorde writen Finally this is not the office of the Councels to make any newe doctrine but to confirme by Gods woorde that which is already made and ordeined by him those Synodes that haue done otherwaies are the chaires of the wicked and the
we deteste we haue made mention of them almost in euery Chapiter briefly recitinge reiecting them Men shall easely gather this also that we doo not by any wicked Schisme seuer or cut of our selues from Christ his holie Churches of Germany France Englande and other Christian Nations but that we well agrée with all and euery one of them in the truthe of Christe whiche here we haue acknowledged For albeit there is some varietie in diuers Churches aboute the vtteringe and settinge foorthe of their doctrine and aboute rites or Ceremonies Varietie of Ceremonies and dissent in trifels whiche they receaue as a meane to edifie their Churches yet that varietie neuer seemed to minister cause of dissention and Schisme in the Church For in suche matters the Churches of Christe haue alwaies vsed their libertie as we may Reade in the Ecclesiasticall Historie The Godly in time past thought it sufficient if they agreed Agrement in the chiefe pointes of their faith in the true meaninge thereof and in brotherly loue wherefore we truste that Christes Churches when they shall perceaue and finde that we consente in all Articles of our holy and eternall Gods doctrine in the true vnderstandinge thereof in brotherly loue with theim and chiefely with the auncient Apostolike Churche will likewise willingly agree with vs in those matters for the chiefest cause whiche moued vs to publish this Cōfession was to séeke obtaine and once obtayned to keepe peace concorde and mutuall loue with the Churche of Germany and other foraigne Countries who be as we throughly perswade our selues so kind so sincere and perfect that if any of our doinges haue perhaps not bene well vnderstoode hetherto of diuers they will herafter hearing this our plaine Cōfession not count vs Heretikes nor condemne our Churches whiche are true Christian Churches as impious But in especiall we professe that we are alwaies readie if any man require it more at large to declare all and eche particular thinge that here we haue proposed yea and to yeelde and giue them most hartie thankes and to obey them in the Lorde which can teach vs better doctrine by the woorde of God to whome be prayse and Glorie The firste of Marche 1566. All the Ministers of all Christe his Churches in Heluetia subscribed their names whiche be at Tygur Bern. Scaphonse Sangall the Court of Grisons and they whiche be ioigned in leage with them on this side and beyonde the Alpes Milhous and Bienne To whome the Ministers of the Churche of Geneua haue associated them selues also A briefe and plaine confession and declaration of true Christian Religion c. ¶ Of the holy Scripture and of the true woorde of God Cap. 1. WE beleue and confesse The Canonical Scripture is the vvoorde of God that the Canonical Scriptures set foorth in the olde new Testament by holie Prophetes and Apostles is the verse true woorde of God and that thei haue sufficient authoritie not of men but of them selues For God himselfe spake to our forefathers the Prophets and Apostles and speaketh yet to vs The Scripture is sufficiēt to instructe vs in al godlines by his holy Scriptures wherin the catholike Churche of Christe hath at full set foorth what so euer may truely instructe vs bothe how we should beleue to be saued and what life we shoulde leade to please God for the which cause he hath expresly commaunded that nothinge be added to his woorde or diminished from the same We thinke therfore that in these Scriptures we ought to séeke true wisedome and godlines reformatiō and gouernment of Churches instruction to gouerne our selues in all godlines to be shorte the proufe of doctrine reproufe or confutation of al errours with good admonitions accordinge to that sayinge of the Apostle The holy Scripture is geuen by the inspiration of God and is profitable to teach to improue c. 2. Timoth. 3. And againe these thinges I wryte to thée sayeth he 1. Timoth. 3. that thou mayst know how thou oughtest to behaue thy selfe in the house of God and 1. Thes 2 when you receaued of vs the woorde of the preachinge of God ye receaued it not as the woorde of mē but as it is in déede the woorde of God The Lord himselfe saide in the Gospell you are not they which speake but the spirite Mat. 10. Luc. 10. Ioan. 13. of my father speaketh in you therfore he that heareth you heareth me but he that dispiseth you dispiseth me Wherfore when this woorde of God The preach ynge of Goddes voorde is the vvorde of God is preached in the Church by preachers lawfully therto called we beleue that the very true woorde of God is taught and receaued of the faithfull and that we ought not to imagine or to looke for frō heauē for any other woorde of God nor consider the preacher so muche as the woorde it selfe whiche is preached For albeit the preacher be euell sinfull The preachers sinne maketh not Gods vvorde the vvorse The invvard vvorkinge of the holye ghost disanulleth not the outvvarde preachyng Ier. 31. 1. Cor. 3. Ioan. 6. yet the woorde of God remayneth still true and good Neither doo we thinke that the outwarde preachinge is therefore to be compted vnprofitable because the true Religion dependeth of the inwarde lightninge of the holy Ghost or bicause it is written no man shall teache his neighbour for all men shall knowe me he is nothinge whiche watereth or planteth but God which geueth the sucrease For albeit no man come to Christe excepte he be drawen of his heauenly father and illuminated with the holy Ghoste yet we know that God wil haue his woord preached by some outwarde meanes also For he could haue faught Cornelius by his holy spirite or by an Angel without Peters ministerie yet not withstanding he sent him to Peter of whome the Angell speakinge sayeth He shall tell thée what thou muste doo For he whiche inwardly illuminateth by geuinge his holy spirite to men cōmaundeth also his Disciples sayinge Goe ye into all the world and preache the Gospel to euery creature as Paule preached the outward woorde to Lydia a sellar of purple at Philipie but inwardly the Lorde opened the womans harte And the saide Paule speakinge elegantly by degreese as it were Rom. 10. at the length inferreth Then faith is by hearinge hearinge by the woorde of God Howbeit we acknowledge that God can illuminate whom when he will euen without the outwarde ministerie suche is his omnipotent power but we speake of the ordinary waye showed to vs by Gods commaundement and declared by examples We detest therefore the Heresies of Artemon of the Maniches of Heresies the Valentinians of Cerdo and the Marcyonites who eyther denied the Scriptures to be of the holy Ghoste or els disalowed some part therof or māgled and corrupted them Not withstanding we plainely affirme that certaine bookes of the old Testament are called of some anncient writers
Apocrypha Apocrypha of other Ecclesiasticall bicause they woulde haue them Read in the Churche but yet not to be alleaged as sufficient authoritie to confirme our faith as Augustine in his booke Deciuitate Dei 18. ca. 38. declareth that in the bookes of Kinges mention is made of names and bookes of certaine Prophetes but he addeth that thei are not recited in the Canon and that those bookes which we haue are sufficient to instruct vs in all poinctes of godlines ¶ Of expoundinge the holy Scriptures of the Doctors Councels and Traditions Cap. 2 THe Apostle Peter saide that the 2. Pet. 1. The true interpretation of the Scripture holy Scriptures are not of any priuate interpretation Wherefore we doo not allow al kinde of interpretations neither doo we acknowledge that sence of that Romaine Church as thei cal it which simply God wote the defendors of the Churche of Rome would compell euery man to receaue but we accept that interpretation onely as true whiche is gathered out of the Scriptures themselues that is of the proprietie of that tounge in the whiche they were writen and examined according to the circumstance and so expounded as they may agrée with many other like and vnlike places not swaruinge from the rule of Faith and charitie but may moste auaunce Gods glorie and mans saluacion Therfore we dispise not the holy Fathers expositiōs Greke or Latine neither doo we The holy fathers expositions reiect their disputations or treatises of holy thinges as longe as they agree with the Scriptures Howbeit we disalow after a modest sorte their iudgementes when they are espied to write thinges not agreyng or cōtrary to the Scriptures Neither thinke we that we doo them any iniurie in so doynge seinge they all with one consent are of this minde that they woulde not haue their writinges to be of equall authoritie with the Canonicall Scriptures but wille vs so farfoorth to allowe thē as they consente with the Scriptures biddinge vs to receaue those thinges which agrée with Gods woorde leaue that whiche swarueth from the same In like maner ought we to esteme the decrées or Canōs of Councels Wherfore Councels we iudge it of small force in controuersies of Religion or matters of faithe to be vrged with the bare sentēces of the Fathers or with Decrées of Councels much lesse with receaued customes or with cōtinuance of time For we admitte none other iudge in VVho is our Iudge in matters of Faith matters of faithe then God himselfe pronouncinge in his holy Scripture what is true what false what to be folowed what to be auoided So that we are satisfied with the iudgements onely of spirituall men whiche iudgemēts are taken out of the woorde of God Ieremie and other Prophetes did vtterly condemne the Councels of the Priestes holden againste the lawe of God earnestly admonishing vs not to heare those Fathers who walking in their owne inuentions haue gone astray from the path of Gods lawe We refuse also Mennes Traditiōs Mennes Traditiōs which notwithstandinge their glorious titles as though thei came of God his Apostels deliuered to the Church by expresse woorde of mouth and as it were by the handes of Apostolike men geuen to Bishoppes their successours yet being conferred with the Scripture doth dissent from them which argueth that they were neuer made by the Apostles scolers For as the Apostles taught not cōtrarie doctrine one to the other so their scolers published not repugnant doctrine to the Apostles nay it were rather impious to affirme that the Apostles in their life time by woorde of mouthe did appoint thinges contrary to their owne writinges Paule plainely affirmeth that he taught one kinde of doctrine in all Churches And 1. Cor. 4. againe he saieth We write none other thinges vnto you then that you reade 2. Cor. 1. or know In an other place he witnesseth that he and his Disciples that is 2. Cor. 12. to witte they that folowe his Apostolike steps doo walke all in one waye and doo all thinges together with one spirite The Iewes had in time paste traditiōs of the Elders but they were confuted by Christe sayinge that the Mat. 15. Marc. 7. kepinge of them was an hinderance to Gods lawe and that God was woorshipped in vaine by them ¶ Of God of his Vnitie and of the Trinitie Cap. 3. WE beleue and teach that there There is but one God is one God in essence or nature subsistinge by himselfe sufficient in all pointes of himselfe inuisible without a body infinite eternall maker of all thinges both visible vnuisible the soueraigne good euer liuinge geuinge life and preseruinge all thinges omnipotente of perfecte wisedome gentle mercifull iuste and true but we detest their Heresies that would haue more Gods then one For it is plainely written the Lorde thy God is one I am the Lorde thy God thou shalte haue none other Gods before Deut. 6. Exod. 20. me I am the Lorde and there is none other ther is no God besides me Am not I the Lord and there is none Esay 45. other but I alone a iuste and sauinge God there is none but I I am Iehouath Iehouah a merciful and gracious Exod. 34. God of longe sufferinge aboundinge in goodnes and truthe We beleue notwithstandinge and teache that the same God of infinite The Trinitie power beynge one God indiuisible is distinguished inseparably and vnconfusely into the Father the sonne and the holy Ghost so that the father begat the sonne from the beginnyng the sonne was begotten by vnspeakeable generation the holy Ghost procedeth from them both and that from the beginning and is to be adored with them bothe so that they be not thrée Gods but thrée persons consubstantiall co-eternall and coequall distincte touching their Substance the one goinge before the other in order but yet without any maner of inequalitie for by nature or essence thei be so vnited that they be one God and haue one diuine essence common to the Father the Sonne and the holy Ghost For the Scriptures hath taught vs a manifest distinction of persons by the woordes whiche emonge all other thinges the Angel spake to the blessed Virgin The holy Ghost shal come vppon thée the Luc. 1. power of the most high shall ouer shadow thée that holy thinge whiche shal be borne of thée shal be called the Sonne of God In the baptisme also of Christ a voice was heard frō heauē speakinge of him This is my beloued Sonne Mat. ◠The holy Ghoste appéered in the likenesse Ioh. 1. of a Dooue when the Lord himself bidde his Disciples Baptise he cōmaunded them to Baptise in the name of the Father the Sonne and the holy Mat. 28. Ghost Also in another place of the Gospell he saide My father shal sende you Ioh. 14. the holy Ghost in my name Againe he affirmeth the same sayinge When the comforter shall
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
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.
Sathā hath bene the president of some Coūcels blinde men may easely sée that Satan was the president of these assemblies What now then if we doo sette before vs the Councels assembled for a rule since that time that most manifest tyrannie hath oppressed the Church suche as that late Councell of Trent was Yea what if those best and moste approued Coūcels determine nothyng of any of the chiefe pointes of Religiō onlesse it be of one pointe or twaine Agayne what if some be corrupted their Epistels falcified their decrees fayned forged Canons an infinite number cropē into place That fraude Pope Boniface did falcifie the Nicene Councell and crafte of Boniface then Bishop of Rome whiche was perceiued in the time of Augustine in the Aphricane Councell is not vnknowen the which yet a certaine foolishe and most wicked Apostata whose impudencie also is wel knowen went about of late to excuse before thée most noble Prince To conclude what haue not these wicked men attempted and what durste they not take in hande in these Countreis in the whiche thinges were lawfull that they lusted Thus muche then for the Councelles Others doo flie vnto the writinges Those that call moste for the Fathers vvill not allovve the Fathers in all thinges of those that they call the auncient and Catholike Fathers but of so greate a nūber of those whome I pray you shal we choose for we haue but fewe very ancient that is to say vnto the time of Constantine emonge whome the Latines vndoubtedly were the chiefe yet are they such as thei that haue the Fathers in most reuerence will not altogether agrée vnto without many exceptions Then Arius firste occupied the age that folowed vnto the manifest fall of the Romaine Empire and after him Macedonius deniyng the holy Spirit to be God and therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But chiefly Nestorius and Eutyches in the East vnto whom the principall moste excellent wittes did answeare and oppose them selues neither was there any age that had more plenty of learned Bishops The secte of the Pelagians did occupie the West whose dregges to this daye doo still destroy the Churche Here now I require that without the iniurie of any I maye vtter the matter as it is Therefore I demaunde this question VVhiche of the Fathers shall iudge these controuersies which one chiefly or whome of al these Fathers they wil haue for the iudges desciders of these controuersies that are at this daye emongst vs Firste of all thei them selues as becōmeth them well refuse this authoritie for they crie with one voice that they doo bring that whiche the Lorde hath taught The Fathers vvill haue the vvoorde of God iudge and that they will haue their doctrine no farther mainteined then it is proued by the woorde of God written The saiynges of Cyprian Augustine and Chrysostome chiefly of all others are euident in this point wherby they call vs to the onely holy Scripture I will saye a little more also by the licēce of them that haue studied their writinges Euen at that time in Grecia The learned Fathers permitted foule errours did Satan lay the first foundations of the inuocation of the dead the whiche errour the Bishops of moste reputatiō did not onely not resist neither yet other godly and learned men saue for suche faultes but were occupied to set foorthe their eloquence al together in writinge of their prayses Others of lesse learnyng busied thēselues wholy in certaine vaine studies whiche that nation of the Grekes was alwayes ouermuche geuen vnto as to the buildinge of glorious temples for the honoring of the memories of the Martyrs and to the heapynge together of ceremonies Another sort partely of ignorāce partely of couetousnesse and ambition in the ende of a manifest wickednesse did not onely not represse those open superstitions as they did grow but altogether did norish them Howbeit in that time thrée euels did principally reigne first that they that had bene brought vp in Philosophie Three euels in the dayes of those Fathers Philosophicall Diuinitie did not remēber that moste graue and Apostolicall sentence Take you héede least any doo spoyle you through Philosophie For besides that thei had many vaine speculations as in the appliyng to the Angels the imaginatiōs of Plato concerninge the intelligences Platoes superstitious dreames spirites the whiche errour séemeth to haue cōtinued from the Apostles time who cōdemneth plainely the superstition about the Angels they did manifestly wraste the woorde of God vnto those lessons that they had learned of the Philosophers Hereof sprange the opinions of the powre and frée will of man whiche are altogether Aristotelicall Aristotels Diuinitie wherwith at this day the Churche of God is shaken and had bene troden downe longe ago had not Augustine prouoked by Pelagius set him selfe againste it yet to passe many other thinges whiche I would gladly to be couered as the faultes of the Fathers he him selfe also sometimes bearing to highe a faile rusheth vpō the rockes of humane Philosophie Yet was there an other euell the worst of al that like The thirde euell of Allegories as which a deadly disease all mens mindes were infected with a meruelous desire to turne and transforme all the Scriptures into allegories in the inuention whereof euery man thought euery thing in this point to be lawfull to him selfe Origene surely séemeth to Origene haue geuen occasiō to both those euels of folowyng the Philosophers and also of the Allegories whiche was the most vnpure writer as I do take him that euer did write vppon the Scriptures whome though many as he wel deserued did abhorre yet some of the other side had him in great admiratiō because he was very excellent in the knowledge of the languages artes and sciences and some did pursue him rather of enuie then of vpright iudgement But this euell did not staye in the East but spredde through Africke Italy France and Spayne so that all the Scripture was transformed into perpetuall Allegories In the meane reason Pelagius Donatus did arise against whome God set vp Augustine Augustine and caused the chiefe pointes of Christian Religion as of the prouidence Predestination of frée will of faithe and of Iustificatiō by frée grace which were almost oppressed by the Philosophicall Gloses of the Gretian bishops to be knowen and published and yet notwithstandinge at the same time whiche is wonderfull prayer to the dead did growe into vse and also that foolish opinion of single life the which shamefull errours Hyerome is not Hierome ashamed to defende And the multitude of Ceremonies did encrease as Augustine complayneth to Ianuarius and many did honour the Monkes as they had bene Angels especially in Egypt and Syria the most superstitious of all nations and then began prayers to be made for the dead the question of Plato of the fire of Purgatorie did Plato his
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
naturall corruption of maner stickinge faste in vs to our liues ende Howbeit seinge that the streÌ„gth of the fleshe reliques of the olde man be not so stronge of such puisance as vtterly to suppresse conquere the woorking of the spirit therfore the faithful are said Note to be frée yet so that they acknowledge their infirmitie weakenesse without boostinge bragginge of their frée will For 〈◊〉 faithfull ought alwaies to kéepe in minde that saying which so ofteÌ„ S. Augustine repeteth out of the Apostle what haste thou that thou diddest not receaue if thou hast receaued it why hastest thou as though thou receauedst it not Moreouer that thing commeth not straight waye to passe whiche he appointed The successe of thinges is in Gods hande Rom. 1. In outvvard thinges all men haue freevvill For that successe of thinges is in Gods hands Whereupon Paule desireth the Lorde to prosper his iourney euen for this cause then our frewill is but a weake frewill Howbeit no man denieth but that men regenerate and not regenerate haue fréewill in outwarde things for man hath his constitution as other liuing creatures haue that he will doo one thing and will not doo an other thinge so he may speake or holde his peace goe out of the house or tarie within doores Yet here the power of God is alway to be marked whiche brought to passe that Balaam Num. â—4 coulde not goe thether whether he woulde neither Zacharie returninge Luc. 1. out of the Temple could speake as he had a good will to doo We condemne Heresies in this behalfe the Manicheis who denied that frewill was to a good maÌ„ the beginninge of euill We condeÌ„ne also the Pelagians who affirme that an euill man hath frewill inough to kéepe a good commaundement both of them are reproued by the holy Scripture whiche saieth againste the Manicheis God made man righteous and good against the Pelagians If the Sonne of God shal make you frée you shal be frée in déede ¶ Of Gods predestination and election of his Sainctes Cap. 10. GOd hath froÌ„ the beginninge predestinated God choseth freely of his grace or chosen fréely and of his mere grace for no respecte that is in men the Sainctes whom he will haue saued for Christes sake accordinge to the Apostles sayinge God Ephes 1. hath chosen vs in him before the foundation of the worlde And againe who 2. Tim. 1. hath saued vs called vs with an holy callyng not according to our woorkes but according to his owne determinate councell and grace whiche was geuen to vs thorow Christ Iesus before the worlde was created but is now made manifest by the appearinge of our sauiour Iesu Christe Wherefore not without a meanes although not for VVe are chosen or predestinated for Christe his sake our merites but in Christe for Christ God hath choosen vs so that they whiche are nowe ingraffed in Christe by faithe be also elected and they be reprobrate or caste awaies whiche are without Christe Agreable to the sayinge of the Apostle Proue your selues whether ye are in the faithe knowe 2. Cor. 13. you not your ownselues how that Iesus Christe is in you excepte ye be reprobates To conclude the Sainctes are choosen in Christe by God to a certaine To vvhat ende vve are chosen Ephes 1. ende whiche the Apostle declareth sayinge He hath choosen vs in him that we should be holy and without blame before him in loue who hath predestinated vs to be adopted thorow Iesus Christe vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace And albeit God knoweth who be his and in a certaine place mencion be made of the VVe should hope the best of euery man small number of the elect yet we must hope well of all not rashely iudgynge any maÌ„ to be a reprobrate Paule saith I thanke my God for you all he speaketh Philip. 1. of the whole Churche of the Philippians because of the felowshippe whiche ye haue in the Gospell beinge perswaded that he whiche hath begon this good woorke in you wil perfourme it vntill the day of Iesus Christe as it becommeth me so to Iudge of you all And when the Lord was demaunded whether there were fewe in number VVhether fevve be chosen that shoulde be saued he aunswered not that a fewe or many shoulde be saued or damned but rather exhorted euery manne to labour that he mighte enter in throughe the strayte Luc. 13. gate as though he had saide it is not your parte so curiously to enquire of these thinges but rather to endeuer that by the right way ye may enter into Heauen Wherefore we allow not their wicked ObiectioÌ„ talke which prattle that a few are chosen and séeinge I am not certaine whether I be any of that smal nuÌ„ber or not I will take my pleasure Neither those that saye If I be predestinate or electe of God nothyng shall hinder me from the SaluatioÌ„ alreadie certainely appointed for me whatsoeuer I doo for if I be one of the reprobrate no faith no repentaunce shall helpe me seyng that Gods determinate sentence can not be chaunged and therfore all teachinges Solution and admonitioÌ„s are vnprofitable that sayinge of the Apostle maketh against 2. Tim. 2. Admonitions are not in vaine them The seruaunt of the Lorde must be apt to teache instructing them with méekenes that are contrary minded prouinge if God at any time will geue them repentauÌ„ce that they may know the trueth and that they may come to ameÌ„dment out of the snare of the Deuill which are taken of him at his wil. But Augustine in his booke intituled De bono perseuerantiae Cap. 14. and the residue folowyng doth shew that both must be preached not onely the grace of frée election and predestination but also holsome admonitioÌ„s We disalow therfore those which demaunde without Christe whether they be elected from the beginninge and what God determined of them before the worlde was made for thou muste heare the preaching of the Gospell and beleue it VVhether vve be elect and muste vndoubtedly thinke if thou beleue and be in Christ that thou arte one of the electe For the father hath opened to vs by Christ as euen now I declared out of the Apostle ij Tim. j. the eternall sentence of his predestinacion Wee ought therefore to teache and to consider aboue all other thynges how muche loue our heauenly father hath reueled to vs thorow Christ We must heare what the lord hymself daiely saieth to vs in his Gospell and marcke howe he calleth vs saiyng Come vnto me all ye that labour and Math. xj are heauie laden and I will refreshe you So God loued the worlde that he gaue his onely begotten sonne for the worlde to the ende that all whiche beleue Ihon. iij. in hym should not perishe but haue life
mercie then by our owne accorde And as Paule saieth What i. Cor. iiii hast thou that thou hast not receiued if thou hast receiued it why boastest thou as though thou haddest not receiued it And as out of that place the holy martire Cyprian Cypriā gathereth We must glorie in nothyng because wee haue nothyng Heresies of our owne Wee condemne therefore these who in suche sorte defende mennes merites that thei diminishe the grace of God ¶ Of the holie catholike churche of God of the one onely hedde of the Churche Chapi 17. SEyng that God from the beginnyng The churche euer was euer shal be would haue manne saued and come to the knoweledge of the truthe it muste nedes bee that euer there was and now is and to the ende of the worlde there shal bée what the churche is a Churche that is to saie a companie of the faithfull called and gathered out of the worlde a companie I saie of all the Sainctes to witte of them whiche doe truly knowe and rightly worship the true God in Christe their sauiour accordyng to his worde and by the aide of the holie Ghoste to bee shorte whiche are made partakers of al goodnes offered fréelie vnto them through Christe by faithe All these be citezens of one Citie liuyng vnder one Lorde vnder one kinde of lawes being alike partakers of all good thynges For so the Apostle calleth them fellowe citezeins with the Sainctes and of Gods housholde folke namyng them sainctes who abidyng in the yearth are faithfull sanctified by the blood of gods soonne Of whom this article of our Ephe. ii 1. Cor. vi beleife speaketh wherein it is saied I beleue the holie catholike church The Communion of Sainctes And seyng that there is alwaies one onely God one mediatour betwene God and mā Iesus our Messias and one shepherde There was neuer but one true churche of the whole flocke one hedde of this bodie to conclude one spirite one saluacion one faithe one Testamente or couenaunte it followeth necessarilie that there is one onely Churche also Whiche therefore we call Catholike Why it is called catholike because it is vniuersall is dispersed throughout all the partes of the world and extendeth it self to all tymes beyng limited and inclosed in no place or tyme. We condemne therefore the Donatistes who straightlie enclosed Heretikes tiyng the churche to certain places and times the churche in I knowe not what corners of Aphrike Neither dooe wee allowe the Romishe Clergie who bests that almoste the onely Romishe churche is the catholike Churche The Churche is distributed into tiuers Diuers partes of the churche partes not that it is seuered or torne in peeces in it self but rather by reasō of the diuersitie of the members that be therein For there is one churche The Militant churche called Militant an other Triumphant that is militante whiche being as yet on the yearth wageth battaile and fighteth with the fleshe the world and the Prince of this worlde the deuill also with synne and death Whē this Churche is discharged of attendaunce here it triumpheth in heauen for the victorie ouer all those her enemies reioysyng before the Lorde albeit these twoo Churches are still vnited or knitte together The militant Churche remainyng Particuler churches on the yearth hath alwaies had many particuler Churches yet all thei are referred to the vnitie of the catholike Churche This Churche was otherwise gouerned before the lawe emōg the Patriarkes otherwise vnder Moises by the laws otherwise of Christe by the gospell Cōmenly also there are compted twoo kinds of people the Israelites and the Gentiles or a people consistyng of the Iewes and Gētiles gathered together in the Churche There be twoo Testamentes also the old and the newe Yet of all these people there was and is one societie one saluacion by one Messias in whom as members of one bodie vnder one hedde all are knitte together in one faithe all are partakers of one spiritual meate and drinke Howbeit here we acknowledge that there were sundrie tymes diuers signes or Sacramentes of our Messias both promised giuen also to vs of his father that the ceremonies remoued a brighter light now shineth vnto vs that we receiue larger giftes inioy greater libertie thē our forefathers had before the commyng of Christe This holie Churche of God is called the house of the liuyng Lorde built The names of the church of liuing and spiritual stones and sect vpon an vnmoueable rocke vpō suche a foundaciō that there can none other foundaciō be laied then it And in that i. Timo. iii. respecte it is also called the piller and ground of truthe It erreth not as lōg when the church erreth as it testeth vpon Christe the Rocke and foundacion of the Prophettes and Apostles But no meruell if it erre as often as it forsaketh hym who onely is the truthe The Churche also is called the virgine and spouse of Christe and the onely and welbeloued spouse of Christe For the Apostle saieth I ii Cor. xi ioigned you to one housbande to presente you as a pure virgine to Christ It is also called the flocke of shepe vnder one shepherde Christe bothe in the xxxiiij Chap. of Ezech. and. x. of Ihon. And it is named Christe his bodie because the faithfull are the liuyng mēbers of Christ vnder Christ their hed The hedde is that whiche hath preeminence and the higheste roume in the bodie geuyng life to it and ruling it so in all thynges with the vitall spirites comming from thence that it increaseth groweth thereby There is also but one hed of that bodie wherewith it doeth wel agree For the churche There is but one hedde of the churche Christe Iesus can not haue any other hedde then Christe and as the Churche is a spirituall bodie so it is meete that it haue a spirituall hedde agreablie Neither cā it be ruled by any other spirit then by Christe his spirite Paule writeth he is the hedde of the bodie of the churche He is the beginning first borne Col. 1. of the dedde that in all thynges he might haue the preeminence Againe Christ is the hedde of the churche and Ephe. v. Ephe. i. the same Christe is the sauiour of his bodie And again he saieth Which is the hedde of the churche whiche churche is his bodie euen the fulnesse of hym that filleth all in all Moreouer Ephe. iiij Let vs in all thinges growe vp into hym whiche is the hedde that is Christ by whom al the body beyng coupled and knitte together by euery ioynte receiueth increase We allowe not therfore that doctrine of the Romishe Clergie makyng their Romishe bisshoppe an vniuersall Shepeherde the The Pope chief hedde yea and Christes true vicare of his catholike militante churche in the yearth wherein he hath fulnesse of power and supreme dominion as thei saie For we teache that Christ is
teache howe ministers but inwardly he moueth the hartes of his electe to Faithe by the holie ghoste And therefore wee ought to referre all the glorie of this benefite to God But of this matter we haue spoken in the firste chapiter of this declaracion Verely God hath vsed frō the what kynde of preachers god hath alwayes sent beginning of the world the beste men of all albeit many of them were simple in worldlye wisedome and philosopie yet passing other in the knowlege of true diuinitie as the Patriarkes Patriarches with whome God talked ofte times by his Angels For the Patriarkes were Prophettes or Teachers in their tyme whō God would haue liue twoo or three mennes liues to th ende that they might be as it wer fathers lightes of the worlde Moises and the Prophettes followed them who were most famous throughout al the worlde What neede I to rehearse that after them our heauēly father sent his only begotten sonne a most perfect teacher of the worlde In whom was hid that diuine wisedom which he deriued vnto vs by the preaching of his most holy plain and of all other most perfecte doctrine For he chose to hym Disciples whom he made Apostles who goyng out into all the quarters of the world assembled euery where congregaciōs by the preachyng of the Gospell then in all Churches thei ordeined by gods commaundemente pastours and teachers by whose successours he hath to this daie instructed and gouerned his Churche As therefore God sent to his people in the olde tyme Patriarkes Moises and the Prophetes so to those to whom he hath geuen his newe Testamente he hath sent his onely begotten sonne with Apostles and Doctors of the Churche Furthermore the ministers of the newe Testament be called The names of ministers i. Cor. xii Ephe. iiii by sundrie names For thei are called Apostles Prophetes Euāgelistes Bisshops Elders Pastours and doctours The Apostles remained in no one certaine place but gathered sundrie Apostles Churches throughout the worlde whiche when thei had now dooen thei were no longer to be called Apostles but eche man became a Pastour in his owne churche The prophetes in time Prophetes paste foreseyng thynges to come were called Seers who were expounders of the scriptures also as some be euen now adaies Euangelistes were writers Euāgelistes of the historie of the Gospell and preachers also of the glad tidynges of Christe his Gospell As Paule bidde Timothe doe the worke of an Euangeliste Bisshops are superintendendentes Byshopps and watchemen of the church whiche geue to it sustenaūce and prouide for all necessaries Elders are aūcientes and as it were Senators and Elders fathers of the Churche gouernyng it with wholsome counsaile Pastours Pastours doe bothe keepe the Shepefolde of the Lord and prouide for thynges necessarie Doctors dooe teache and preache the true faith and vnfained godlines Doctors Wée maie therefore now call the ministers of the Churche Bishops Elders Pastours and Doctors Afterwarde in processe of tyme the Popishe orders ministers of the Churche had many other names For some wer made Patriarkes som Archbishops some Suffragans also Metropolitans Archedeacons Deacons Subdeacons Bēnettes and Collettes Crorcistes Singers Dorekepers and I wotte not what as Cardinalles Prouestes and Priers Fathers minores maiores But we passe for none of those orders neither what ones thei wer nor what now thei be The doctrine of the Apostles concernyng ministers is sufficient for vs. In like maner seing that we knowe assuredlie that Monkes and their orders Monkes were ordained neither of Christ nor his Apostles We teache that thei nothyng profite naye that thei dooe muche harme to the Churche For although in tyme paste when thei were solitarie and gatte their liuyng with their handes and were a burthen to none but in all places obeied the ministers of Churches as laye menne did thei were to be tollerated yet now what thei are all the worlde espieth perceiueth Thei adioyne to their orders I knowe not what vowes and lead a life cleane contrary to their voues So that the verie beste of theim maie be nombred emong those of whō thapostle spake ij Thes iij. We heare that there are some whiche walke emong you inordinatly and worke not at al but are busie bodies Such therefore in our Churches we neither haue neither by our doctrine ought to suffer in Christe his Churche But no manne ought to vsurpe the honour of the ministerie of the church Ministers should be called chosen to that office that is to saie by briberie or crafte or by his owne arbitriment to take vpō hym their offices Let them bée called and chosen by the lawfull election of the Churche that is to witte let them be chosen with aduisement by the cōgregacion or by those whiche are appoincted to that office in the Churche and that orderly without trouble sedicion or contencion But let not euery man without regard be chosen but onely méete menne of sufficient godlie Howe should be chosen to the ministerie learnyng of godlie vtteraunce and wisedome ioigned with simplicitie To be short suche as are famous for their modestie and honest life accordyng to the Cannon of the Apostle made by the Apostle i. Tim. iij. and Ti. j. And let suche as are chosen be made of the Elders with publike praier and laiyng on of handes Here we condemne all those who of their owne accorde thruste themselues into the ministerie not beynge chosen sent or ordained We cōdēne all vnmete ministers not vninete ministers indued with giftes necessarie for a shepherd that should fede his flocke Howbeit we acknowledge that the harmlesse simplicitie of some shepherdes in the olde churche did some tymes more profite the Churche then the greate exquisite and fine or delicate but a little to proude learning of some others Wherfore we reiecte not now adaies the good simplicitie of certaine so that thei bee not altogether vnskilfull of God and his worde Christe his Apostles called all those that beleued in Christe Priestes but not in respecte of Priestes the ministerie but because through Christe all the faithfull beyng made Kynges and Priestes maie offer spirituall sacrifices to God There is then a greate diuersitie betwene Priesthod A difference betwen preist hode and ministerie and the ministerie For Priesthode is common to all Christians as euē now wee declared the ministerie is not so Neither haue wée cleane taken awaie the ministerie of the Churche when we cast the Popish Priestehode out of Christe his Chuche Truelie in the newe Testamente of Christe there is no lenger any suche priesthod as was in the olde Testament whiche had an outwarde annointyng holie garmentes and verie many Ceremonies that were figures of Christe and no maruell sithens that Christ fulfillyng thē all at his comyng abolished them He therefore alone remaineth a prieste foreuer from whom least we withdrawe any thyng that is proper to hym wee call no
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.