A CONFESsion of Faith, made by common consent of divers reformed Churches beyond the Seas: with an Exhortation to the Reformation of the Church.  
Perused and allowed according to the Queen's majesties Injunctions.  
Imprinted at London by Henry Wykes, for Lucas Harrison.   

Unto the Christian Reader.  
THe subtle Serpent, our deadly enemy Satan, layeth many snares to intangeil mankind, to withhold him from coming to the truth: but especially two, which be of all other most perilous, Wilful ignorance and Slanderous reports: wherewith, if once man be ensnared, say, what you list, do what you please, he lieth still in his errors, and will not be removed: for wilful ignorance so blindeth his eyes from reading, slaunderours reports so stop his ears from hearing the truth, that not knowing the clearness of the light, he esteemeth the darkness of a cloudy night, as the brightness of noon days, and giving light credit to false rumours, believeth forged lies as unfallible truths. Thus many a Christian ketcheth his bane: and no marvel. For, what disease is cured by increasing the corrupt humours, whereon the sickness feedeth? how is it possible, that he should be won to the Gospel, that wittingly & wilfully doth blindesielde himself, doth stubbornly refuse to Read the truth, doth frowardly disdain to peruse any other books, than such as nuzzle him in his errors? What good success, trow you, is that captain like to have, that considereth his own power only, and is not desirous to know his enemy's strength also? what wise and trusty Lawyer will hearken to his Clientes tale alone, and would not gladly (if opportunity were offered) scan his adversaries writings also? If the judge will give ear to the first accuser, & believe all that he sayeth to be true, and either will not hear the defendant, or if he do, esteemeth his words as lies, how can he judge aright? if thou wander in Popery as in darkness, and wilt not walk in the light of the Gospel: if thy soul be poisoned with venomous superstition, and wilt not taste the preservative of God his word: if thou consider Antichrist his power only, and wilt not understand Christ his might and puissance: if thou defend thine errors as an evil cause, and wilt not regard thine adversaries proofs to maintain his right: if thou wilt credit the first doctrine, that ever thou hardest, which is nothing else but men's Traditions, & wilt not hearken to any other truth: no marvel, if thou be blind, if thy soul be poisoned, if thou be conquered, if thou lose thy cause, if thou judge wrongfully in weighty matters of Faith and true Religion. Such was the wilful ignorance of the Idolatrous jews, who said to jeremy: The word, that thou haste spoken to us in the name of the Lord, we will not hear it of thee, but we will do what soever thing goeth out of our own mouth, we will burn incense to the Queen of Heaven, we will power out drink offerings unto her, as we have done, both we and our Fathers, our Kings, and our Princes: for than had we plenty of victuals, and were well and felt no evil: so, they that now adays will not hear the Preacher of God his word, that will do what they list, that will offer to their Lady of heaven, that will sense to their wormeaten Images, that will do as their forefathers, their Kings and Princes have done, boasting, that then they had plenty of all things, that then it was a merry world, that then they felt no evil, do wilfully, as it were, hydewinke themselves from seeing the truth: No marvel if jehoiakim run headlong into his destruction, when he would not vouchsafe so much as to give jehudie the hearing, while he read the book of the Lord, written by Baruch, but cut it with a penknife, hurled it into the fire, and brent it to Ashes. Ahab was content at the length to hear what Michah would say, but esteeming his words as lesinges, and believing his flattering false Prophets hasted to his miserable end. And as Michah then said, that a spirit went out, & was a false spirit in the mouths of all his Prophets, so in this our age, not one but many spirits are broken lose, and be false Spirits both in the mouths, tongues & hearts of our romish coal Prophets. For how many lies coin they? how many slanderous 
Slanderous reports.  reports forge they to deface the Gospel and the true professors thereof? Do they not lay to our charge (as that jews did to Christ) that our doctrine is new learning? that we are anabaptists, Pelagians, Libertines, detestable Heretics? that we contemn fasting, neglect praying, do no Alms deeds, dispraise good works? that we deny God his power, believe not his words, defy Christ his Image, and are enemies to his Cross? that we falsify the Scriptures, refuse the Doctors, deface the Counsels, set at nought Traditions? that we honour not the Saints, esteem not the Mother of Christ, nor his blessed Martyrs? that we care not for the dead? that we make God the auctor of sin, and man as a stock or a block, void of all goodness? that we pass not for the Church, and rail against the head thereof? that we abuse the Sacraments? that we are rebels, and teach subjects to disobey their Prince, inferiors to resist their superiors? that we preach nothing but liberty, liberty? to be short, that we cannot agree among ourselves about the chiefest points of our Religion. These and many such like slanderous reports; have lying spirits put into the mouths of the romish Clergy, and their adherentes, which if thou credit to be as true as the Gospel, it will be long before thou believe the truth of the Gospel.  
But if thou wilt vouchsafe, good Christian Reader, diligently to peruse in the fear of the Lord, this little treatise, not condemning it before thou read it, nor wresting every word to an evil sense, but with indifferency ponder each thing and judge uprightly: then, than I hope that God will open thine eyes, and give thee grace to see & to acknowledge his truth, will enrich thee with wisdom, to discern the Spirit of truth, from the Spirit of error, light from darkness, Christ from antichrist.  
To those slanderous reports I need not to answer particularly, because they be confuted by this work itself, as by reading thou mayst understand. But two points, I cannot omit untouched, which are often urged and never proved: that we falsify the Scriptures, and agree not among ourselves; in the weightiest matters of Religion. touching the first, we gather the true meaning of the Scriptures 
expounding of Scripture.  by the circumstances of the text, by reconcilinge it with other places of God his word, to the confirmation of the truth, and not to the establishing of our own devices: as some wrest them & rack them, to maintain their fond fantasies, invented of their foolish brains. We allege not the 
Racking of Scripture.  saying of Christ to Peter, Ego oravi pro te etc. I have prayed for thee, that thy faith fail not, to prove that the Pope cannot err: Nor, Nemo accendit candela, & ponit eam sub modio: No man lighteth a candle, and hideth it under a bushel, to show that candles should be set at none days on the Altar: nor, Lumen ad revelationem gentium, a light to lighten the Gentiles, for carrying of candles on Candelmas day: nor, Deus creavit hominem ad imaginem sui, God created man according to his own image, for erecting of images in Churches: nor Abraham's circumcisinge, for sole and chaste life: nor, Omnia munda mundis: nor, Qui in carne sunt Deo placere non possunt, All things are clean to the clean, They that are in the flesh cannot please God, to prove that Priests may not marry: Nor, Nisi abundaverit justitia vestra plus quam scribarum & pharisaeorun, non intrabitis in regnum coelorum, Except your righteousness exceed the righteousness of the Scribes and Phariseis, ye shall not enter into the kingdom of Heaven, to declare, that a Bishop must have more garments at his mass, than Aaron had at his sacrifice. After such a fantastical childish sort, we violently wrist not the holy Scriptures, to that sense which the holy Ghost never meant. Now touching our disagreement among ourselves in the 
Disagreeing in Religion.  weightest matters of Religion. Surely, if we agree no better than Papists do, than were we at a great jar: wherefore, I counsel them to pluck the beam out of their own eyes, and then endeavour to remove the mote from their brother's sight: be they so blind that they see not the civil war betwixt themselves, and that for the chiefest Articles of their Religion? Is not that Pope's supremacy a principal point 
Papists disagree, about Supremacy.  of their doctrine? And never hard they that Pope Clement denieth that it is lawful for a Bishop to bear both swords: saying, If thou wilt have both, thou shalt deceive thyself, & those the hear thee? Contrary wise, that Pope Boniface the. 8. was in a solemn day decked in his Pontificalibus, and carried about Rome on men's shoulders (the great lobberly Baby would not go alone, but must be borne) the next day glittering in his Imperial robes he mounted on his Mule (an uncomely sight to behold an Ass riding upon a Mule) & commanding a naked swords to be borne before him, he himself crying with a loud voice, Ecce. duo gladij hic, behold here are two swords: bostinge himself to be Lord of the whole world (much like to Satan's brag) both concerning Temporal & Spiritual matters. Pope Pelagius affirmed, that the Supremacy of the Bishop of Rome, was ordained neither of Men nor of Counsel, but by Christ his own appointment. Pope John the. 3. his next successor utterly denied it. Pope Gregory the first called him the forerunner of antichrist, that would be named Universal Bishop. Pope Boniface the. 3. would be so called, manger the teeth of his Clergy, and obtained that proud title by the mischievous aid of the impious Emperor Phocas that Traitorous murderer, and murdering traitor. Pope Leo the. 3. acknowledged it to be the Emperor his right, to elect & confirm, whom he list to be Bishop of Rome. Pope Adrian the third forbade the people to weight for the emperors pleasure therein, denying that he had any thing to do in such matters. Behold these Popes agree for their Headship like cats & dogs.  
Is not erecting of Images a principal 
Papists disagree about Images.  point of Popish Divinity? how happened it then, that the Greek Church, and the Latin Church fell at such variance about them, that whereas before they agreed friendly in other matters, & were united as one Church, for Images they were separated, and never sithence joined again? How well agreeth Pope Gregory the first, who would in no wise have Images to be worshipped, or kneeled unto, with Pope Gregory the third, who decreed that they should be worshipped & had in greater reverence than ever they were before, & that, whosoever were of a contrary opinion, should be condemned as an Heretic? Is not Transubstantiation 
disagreement about Transubstantiation.  a chief, a principal, & most necessary Article of Popish Divinity? how chanced it then, that not long after the reign of Carolus the great, 840. years after Christ his incarnation, there began such marvelous great contention about it, and the best learned could not agree in the matter, as the writings and doings of Bartram, john Scot, Paschasius, Lantfranke, & divers others witness? Lantfrancke confessed, that the earthly substance of bread is turned into the essence or substance of the Lord his Body, so that it may truly be said, that we receive both the self same true Body, which Christ took of the virgin Mary, and that we receive not the self same Body? Many of our late Transubstantiators affirm, that the substance of Bread vanisheth away, and the substance of Christ his Body cometh in place thereof. M. Harding biddeth us 
Articl. 12. Diu. 7.  beware, that we think not that the Body of Christ is made of Bread as of a matter, but sayeth that where bread was before, after Consecration there is the very Body of Christ, this good counsel he giveth, lest we should misconstrue his Augustine, who, (as he sayeth, albeit we can not read it in him) writeth that the Body and Blood of Christ is made of the Substance of Bread and Wine. The counsel called Concilium Vercellense allowed & confirmed the opinion of the said Lantfranke: the Council holden at Antegane, and an other at Turone, condemned that Vercellense Concilium. Pope Innocentius. 3. in his Laterane Synod added to the. 12. articles of our Christian Faith, Transubstantiation, as the. 13. Article, whereas divers other Papists think not that we are bound to believe it in pain of damnation, or as the Articles of our belief. Some say, that the true and natural Body of Christ is in the Sacrament, but not naturally and sensibly: some other, that it is there naturally and sensibly, as it is evident by Berengarius his recantation that Pope Nicolas & the most part of the Clergy present at the second counsel assembled at Rome then were persuaded. A late writer not so wise as hardy, shooting his crooked bolt, overshoteth his fellows and himself after a strange sort: saying, that Christ his Body is present in the Sacrament, (not as a Creature, nor as a Creator, but) after a manner as a thing between both, not after a gross & carnal manner, but spiritually and supernaturally, and yet substantially, not by local, but by substantial presence, etc. and to mend the matter, he inferreth at the last, but in such a manner as God only knoweth. Well far a good help at a dead lift, disputing of Christ his presence, in the Sacrament, & telling how he is there & how he is not there, concludeth that he can not tell how he is there, for God only knoweth & not he, but blindly I leave this blind guide, and ignorant Doctor stumbling ignorantly in darkness, and teaching in ignorance he seeth not what.  
It is a world to behold, how shamefully they disagree about Hoc est Corpus 
disagreement about the words of Consecration.  meum, This is my Body: some say they be not the words of Consecration, but that Christ did Consecrate, when he Blessed: most part deny that, some say by the word Hoc, this is meant, Bread & not his Body: some his Body and not Bread: some neither Bread nor his Body, but Individüum vagum, individüum in genere, individüum entis, individüum insignitum, Individüum individui, & I know not what fantastical unknown, uncertain, unsensible thing. Vouchsafe, good gentle Reader to peruse the answer of the godly learned precious jewel and reverend father in Christ B. of Sarum, to 
Articl. 24.  M. hardings Individum vagum, and thou shalt find, seven. or. viii. sundry opinions or expositions about these words of Consecration, Hoc est Corpus meum, this is my Body: which argueth either their blind ignorance, or their obstinate maliciousness. Thus all men may see, how they descent in Transubstantiation, one of the Articles of their belief. I need not to declare the vehemency of Pope Gelasius to 
The Sacrament in both kinds.  have the Sacrament ministered in both kinds: affirming, that he, which divided the eucharist, & when he taketh the one part, abstaineth from the other, doth wickedly & committeth sacrilege. For you know that Pope Innocentius thought it no sacrilege, but high service to God, to command that the Cup should not be ministered to the Say people. It were to long to show, how pitifully they descent, & how unconstantly they answer, when they be urged with absurdities, which necessarily followeth their Transubstantiation.  
It were to tedious to trouble your 
disagreement about the Mass.  good ears with the jarring discord of Pope Leo, who held it unlawful to say any more than one Mass, in one Church, in one day: and our later Popes, who defend it to be meritorious to say a Trental of Masses, in one forenoon, in one place, whereas in deed one half Mass were to many. It were bootless to put you in remembrance that you shall find very few, or none, but mislike some point or other of Popish inventions: some the Latin service, some prayer to Saints, some the Pope's Supremacy, some Purgatory, some justification by works, some ministering in one kind, some sole receiving, some creeping & offering to Images, some the making the picture of God the Father, and the most part Pilgrimage, pardons, Relics, with such like trumpery: howbeit they will openly defend the doctrine of the Romish Church, & boldly talk their pleasure against the reprovers thereof. Hereby thou mayst perceive, good Christian reader, what credit should be given to them, who would accuse us of discord, when they themselves agree not among themselves, but with shame enough, be at great variance for their Princely Supremacy, for the free election, sure confirmation, and absolute jurisdiction of their holy Father the Pope, for the glorious erecting of their wooden images, for their marvelous miracle of their strange Transubstantiation, for the unnatural presence of Christ's Body in their host, for the conjuring Words of their divine Consecration, for the sacrilege robbing of the lay people of the Cup, for to often saying of their Idolatrous Mass, for the greatest mysteries, highest points, strongest keys, and chiefest Articles of their opinions. Turpe est doctori, cum culpa redarguit ipsum. It is a foul fault to rebuke an other for that, wherein thou thyself most offendest. If they answer that the truth of their doctrine is one, albeit in some points, a few dissent, and savour a little of errors, & so ascribe the blame to men, and not to Religion, it might please them to allege the same excuse for our defence. For, as here in this confession they may read: the Articles of our doctrine descent not one from the other. If than any coming out of Egipte, desire to worship God in the form of a Calf as the Egyptians did: or being lately weaned from the breast of Gentility, long to lap some sour whigge of Paganism: or being turned from judaisme, delight in sundry of Aaron's gorgeous ceremonies: or being converted from Papistry smell fulsomely, saver ranckely, yea stink filthily of some dung of Popery, blame the men, and not the truth. For wine is not to be dispraised, because drunkards distemper themselves therewith: nor meat to be refused, for that gluttons surfaite thereby. The undoubted verity of God his word is pleasant meat, and comfortable drink to that Christian soul, which doth hunger & thirst after righteousness, albeit the queasiè stomachs of the ungodly cannot brook it, or the infirmity of weaklings, will not keep all, but cast up some, that it receiveth. As for us, it may plainly be perceived by this little treatise, that we descent not in any Article of our belief: in any matter of salvation or damuation: but rather in ceremonies, in trifling and indifferent things, yea & in such sort, that notwithstanding we all consent in this, that they may be altered, removed, and quite abolished without any great hindrance to Christ his Church.  
Thus have I given thee warning, good Christian reader, of two dangerous snares: wilful Ignorance, and slanderous Reports, wherewith thy crafty enemy Satan would entangle thee, and withhold thee from coming to the truth. Now than it resteth, that thou wilfully do not blindefield thine eyes, from beholding the clear light of the Gospel, least wittingly thou stumble into perilous gins, nor lightly open thine ears to believe forged slanders, lest thou be fast tied, with the strong chains of devilish illusions, but that thou willingly mark the proofs on both sides, & indifferently hear, what we teach, and so uprightly judge our cause: which thing that even the simplest might the better do, I have done mine endeavour faithfully to translate out of Latin into English the Confession of the Christian faith, compiled by the general consent of sundry Christian Churches, as by the title thou mayst understand. I list not at large to commend their godly Zeal, who would not covetously hoard up from their poor brethren so great a treasure, but liberally divide it among them to the enritchinge of their souls with heavenly riches, for so they might lose the chiefest part of their deserved praise, by the folly of a slender commender. Neither mind I to extol the worthiness of their work: for pure Gold compared with rusty brass preferreth itself, and needeth no praiser. This only I affirm, that by reading this book, the learned may refresh his memory, with profitable repeating of that he hath been taught, the unskilful may learn that he never knew, the faithful may be confirmed in the truth, the infidel reclaimed from his error, the Parent, the Child, the Master, the servant, the Prince, the subject, instructed to serve God, to labour in his vocation, to fulfil his duty, so that much profit may ensue to all, except any man being blinded with the dark mist of superstition & idolatry, disdain to read the truth, whom justly we may accuse of wilful ignorance: or else, being wedded to his lewd fantasy, condemneth before he readeth, who declareth himself to be of a malicious frowardness, stubbernlie bent against Christ and his word. God (if it be thy will) convert all such from their sinful ways: God give them the spirit of wisdom, to consider, that it is hard for them to kick against the prick: God soften their stony hearts, lest the preaching of thy Gospel be to them, Odour mortis in mortem, a savour of death unto death and eternal damnation. God endue us all with his heavenly grace not only to hear and read this unfallible truth, but to believe it also: that believing it, we may openly profess it, and openly professing it, may constantly continue therein, & constantly continuing therein, may lead our lives accordingly, to the profit of our country, the edifying of thy Church, the defacing of Hypocrisy, the rooting up of iniquity, the establishing of thy word, the advaunsinge of thine honour and our soul's Salvation: Grant this O merciful Father for thy dear son jesus Christ his sake, to whom with thee and the holy Ghost, be praise and glory for ever and ever. Amen.  
q, I. O.  
FINIS.   

To the most renowned Prince, jews of Borbon, Prince of Condey, etc. and other famous and noble Dukes, marquesses, Earls, Barons & Lords of the Nobility, that embrace the true Gospel of Christ in the realm of France. Theodorus Beza Vezelius a minister of the Church of Geneva, wisheth grace and peace, from God the Father and our Lord jesus Christ.  
I Present unto thee most renowned Prince, and to the 
What is true nobility?  residue of you that are made noble by the true knowledge of Christ, through the mercy of our most merciful and heavenly Father, the books of the new Testament: which were translated into Latin by me, a few years by passed, & are now again perused by me, with as great fidelity and diligence as I could possible, and set forth with certain brief summaries of the doctrine therein comprehended, a present unto the Churches of God (of whom you are the tutors fosters and nourishing Fathers by the 
The noble are the nourishers of the church.  decree of the most Christian King) would to God so profitable, as I trust unto you it shall be pleasant and acceptable. For why should not I promise myself this of you, who have so stoutly and constantly declared before the whole world that you are not ashamed of the Gospel of Christ: and to whom (I would know) rather then to you (which do not only approve & allow the doctrine here taught, but set it at liberty, and restore it) should I dedicate these my poor travails? But what need we these travails shall some say? Behold therefore I will recite the reasons more at large that have moved me hereunto.  
Those men are altogether intolerable and in no case to be suffered, who for the desire of Novelty, do condemn 
Antiquity may not be  Antiquity, like as also those are worthy great reproach, which can find 
condemned only for desire of Novelty.  taste in nothing but in that which is old and ancient. For I pray you, were they not all once new which now are old & ancient? And this can not be denied of any, that will confess the truth without contention, that evermore in all worlds there were some, 
Errors are old.  that either of ignorance, or of set purpose, did darken and obscure the manifest truth of God. And also this is evident (though God did never so severely punish the infidelity of the world, that he did leave his Church utterly destitute of the true knowledge of his word) yet that there was not always the like measure of knowledge, no not in those things the are the chief points of our Religion. So that some most false and dangerous errors are very ancient, in so much that Paul himself of old time did write unto the Thessalonians, saying: Now the mystery of iniquity is already in working. And john said, that even then were many Antichristes' in the world. 
antichrist is old.  Howbeit no man can easily find sure and certain remedies for these evils 
The want of the word is the cause of all error.  and diseases, save only that knoweth the right and true causes of them, the which causes in deed are many, but they flow all as it were forth of one fountain: that is, because that men turn from the word of God, from the word I say, that is contained in the books of the Prophets & the Apostles, unto their own dreams and inventions. For that light being once taken away (the which who so doth not see to be the only and singular light, seeth nothing at all) what can follow, but that like blind men, they should grope in darkness? Neither are they in any wise to be heard, that are of a contrary opinion. For what say they, do not the Heretics pretend the word of God? therefore stand we need of some one rule whereby the false interpretations of the word which sometime is ambiguous and doubtful, may be discerned from the true: But 
What rule will serve.  what rule shall this be?  
One sort do here obtrude unto us, that their most vain name of Catholic or Universal, which at all times 
Catholic.  and in every place; and with all men hath been received. Of whom if thou go further to ask the question, what is so Catholic? there of necessity they must stick fast in the mire, when the demand is made of the most part, of the matters that are in controversy.  
Another sort set before themselves the Counsels & old Canons: to whom 
Councils and Canons.  they give glorious titles, as though thereby the concord of the Church might be recovered, but all in vain: for I do think that no man is now so ignorant, but that he doth know, that many Synods and Counsels (I do speak of them that are not openly condemned) have decreed even in things concerning doctrine, not only darkly but also unlearnedly. Wherefore oftentimes the Provincials have been corrected by the General, and yet the Provincial hath sometimes judged more uprightly than the General. And that the truth was so, every one may easily perceive, that can compare Gangrensis 
Gangrensis Synod, taught more purely of the Sacraments, etc.  Counsel with many that they call general. I pass over that thing which the very History of those times doth most manifestly prove, 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 such a vain babbling ignorance, and of many of them such an open and desperate malice, that very 
Satan hath been the precedent of some Counsels.  blind men may easily see that Satan was the precedent of these assemblies. What now then if we do set before us the Counsels assembled for a rule? since that time that most manifest tyranny hath oppressed the Church, such as that late Council of Trent was? Yea what if those best and most approved Counsels determine nothing of any of the chief points of Religion, unless it be of one point or twain? Again, what if some be corrupted, their epistles falcified, their decrees feigned, & forged Canons an infinite number cropen into place? That fraud 
Pope Boniface did falsify the Nicene Council.  and craft of Boniface, than Bishop of Rome, which was perceived in the time of Augustine, in the African Council is not unknown: the which yet a certain foolish and most wicked Apostata, whose impudency also is well known, went about of late to excuse before thee (most noble Prince) To conclude, what have not these wicked men attempted? and what durst they not take in hand in these Countries, in the which things were lawful that they lusted? Thus much then for the Councils.  
Others do fly unto the writings 
Those that call most for the Fathers will not allow the Fathers in all things.  of those that they call the ancient and Catholic Fathers, but of so great a number of those, whom I pray you shall we choose? for we have but few very ancient (that is to say unto the time of Constantine) among whom the Latins undoubtedly were the chief: yet are they such as they that have the Fathers in most reverence, will not altogether agree unto, without many exceptions.  
Then Arius first occupied the age that followed, unto the manifest fall of the Roman Empire: and after him Macedonius, denying the holy Spirit to be God, and therefore was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But chief Nestorius and Eutyches in the East, unto whom the principal & most excellent wits did answer and oppose themselves: neither was there any age that had more plenty of learned Bishops. The sect of the Pelagians did occupy the West, whose dregs to this day do still destroy the Church. Here now I require that without the injury of any, I may utter the matter as it is. Therefore I demand this question: 
Which of the Fathers shall judge these controversies.  which one chief, or whom of all these Fathers, they will have for the judges & desciders of these controversies that are at this day amongst us? first of all, they themselves (as becometh them well) refuse this authority: for they cry with one voice, that they do bring that, which the Lord hath taught: 
The Fathers will have the word of God judge.  and that they will have their doctrine no farther maintained than it is proved by the word of God written. The sayings of Cyprian, Augustine, and Chrysostom, chief of all others are evident in this point: whereby they call us to the only holy Scripture. I will say a little more also by the licence of them, that have studied their writings. Even at that time in Grecia, 
The learned Fathers permitted foul errors.  did Satan lay the first foundations of the invocation of the dead: the which error the Bishops of most reputation did not only not resist, neither yet other godly and learned men (save for such faults) but were occupied to set forth their eloquence all together in writing of their praises. Others of less learning busied themselves wholly in certain vain studies, which that nation of the Greeks was always overmuch given unto: as to the building of glorious temples, for the honouring of the memories of the Martyrs, and to the heaping together of ceremonies. Another sort partly of ignorance, partly of covetousness and ambition, & in the end of a manifest wickedness, did not only not repress those open superstitions, as they did grow, but altogether did nourish them. Howbeit in that time, three evils did principally reign: first, that they that had been brought up in Philosophy, 
Three evils in the days of those Fathers. Philosophical Divinity.  did not remember that most grave and Apostolical sentence: Take you heed, lest any do spoil you through Philosophy. For besides that they had many vain speculations, as in the applying to the Angels the imaginations of Plato, concerning the intelligences & 
Plato's superstitious dreams.  spirits (the which error seemeth to have continued from the Apostles time, who condemneth plainly the superstition about the Angels) they did manifestly wrest the word of God unto those lessons, that they had learned of the Philosophers. Hereof sprang the opinions, of the power and free will of man, which are altogether aristotelical, 
Aristotels' Divinity.  wherewith at this day the Church of God is shaken, and had been trodden down long ago, had not Augustine (provoked by Pelagius) set himself against it: yet to pass many other things (which I would gladly to be covered as the faults of the Fathers) he himself also sometimes bearing to high a fail, rusheth upon the rocks of human Philosophy. Yet was there an other evil the worst of all, that like 
The third evil of Allegories.  as which a deadly disease, all men's minds were infected, with a marvelous desire to turn and transform all the Scriptures into allegories: in the invention whereof, every man thought every thing in this point to be lawful to himself. Origene surely seemeth, to 
Origene.  have given occasion to both those evils, of following the Philosophers, and also of the Allegories: which was the most unpure writer (as I do take him) that ever did write upon the Scriptures: whom though many (as he well deserved) did abhor, yet some, of the other side, had him in great admiration because he was very excellent in the knowledge of the languages, arts and sciences: and some did pursue him rather of envy then of upright judgement. But this evil did not stay in the East, but spread through Africa, Italy, France and Spain: so that all the Scripture was transformed into perpetual Allegories. In the mean reason Pelagius & Donatus did arise, against whom God set up Augustine 
Augustine.  and caused the chief points of Christian Religion (as of the providence & Predestination, of free will, of faith, and of justification by free grace, which were almost oppressed by the Philosophical Gloss of the Grecian bishops, to be known and published: and yet notwithstanding at the same time (which is wonderful) prayer to the dead did grow into use, and also that foolish opinion of single life: the which shameful errors Hyerome is not 
Jerome.  ashamed to defend. And the multitude of Ceremonies did increase, as Augustine complaineth to januarius: and many did honour the Monks as they had been 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 Purgatory did 
Plato his Purgatory.  then arise, the which yet was not generally received in the Church, as the writings of Augustine do manifestly declare. Wherefore to returns to the matter, whom of so great a multitude shall we especially choose for judges: if we will hear that Apostata of whom I have spoken, we must choose them that lived about the time of Theodosia's the great. And surely I grant that there was at that time very learned Bishops, but yet dare I affirm this thing (the which I do protest that I do not speak for the reproach of any) that scarcely any of them can be named which doth not both dissent from him 
The Doctors descent one from another.  self, & from others in many things, and those of no small importance. And if peradventure that Apostata (that I did speak of) shall deny it, then let me be counted a liar, unless I do plainly prove it. But here I know what exception he will make: at the least by these writers saith he, it shall appear, what was the form & outward face of the Catholic Church. As though 
What need we seek for formality.  this were the chief point of our controversy, & not rather of the doctrine itself: or as though at all times, all rites & Ceremonies are to be received without exception, which the Apostolic Church itself hath used either as profitable or necessary for their times: and as though they were not plain 
Build thy house before thou paint it.  fools which when the foundations of the houses were all fallen down, would be so careful for building up the roof? And what need many words? I suppose that many of you (most excellent & noble Lords) have in your remembrance how when we did treat of this matter at Poissy (where we had rather a trifling skirmish & alteration then a serious and earnest disputation) we did thus conclude in few words: that the way and mean to finish the troubles and controversies, which some froward Newtrals and halfefaced men 
Agree of the doctrine then talk of the comely Ceremonies.  (to name them no worse) do so importunately crave, was first of all, that we should dispute and agree by the word of God, of the doctrine itself, and of Faith, the which being once established, then should we agree much more easily about the Ceremonial matters: of the which we would reject some as vain and foolish, some as superstitious, either by themselves or by circumstances, some as altogether wicked, and some finally we would willingly admit: which could be proved either profitable or necessary. What then do these men require any more? assuredly most noble Prince, they seek this one thing, that they may bring into hatred 
Many that seem qualifiers of these controversies seek to spoil the flock still without check.  the faithful Ministers of God, as men seditious, ambitious, and lovers of changes, such as would have all things new, that they themselves may still spoil and destroy the poor flock of Christ without controlment. For they are like those without doubt of whom the Lord speaketh: that they neither will enter into the Kingdom of Heaven themselves, nor suffer others to enter in. They are the most perilous men undoubtedly, that are suffered 
Who are the most perilous enemies?  to live this day under the sun: more dangerous by much, than the open enemies of the Gospel, and therefore ought you principally, that are the patrons and defenders of the Churches of God, (by the most Christian Kings decree) to avoid such men and beware of them: who partly for their bellies sake, partly for lucre, partly for envy and malice, partly for favour of them whom they flatter, lie in wait to trap you. But I see that I have been somewhat long in confuting this opinion: therefore I do return to the matter. For what shall we say or do to those, which imagine that the public error 
Public error can not be the rule of Religion.  must be followed for the rule of Religion? which set the bare names of fathers and custom against all reasons and proofs? which finally do stick only to that one Church, which no 
The Papists calling one church Universal, ioygne together contraries.  less foolishly then falsely they call the Catholic Romish Church (that is to say an Universal particular Church?) surely I do think that we must let them alone, lest we should seem to labour to cure madness with reason. But now if none of these that we have 
God is the judge.  spoken of, may sit as judges in this cause, but rather must be judged of others, in what court then shall this great controversy be pleaded? Verily before the judgement seat of God only. Then will they say, let him be called 
Where shall we find him.  down from his Heavenly palace. Nay why do they not draw him forth of these their Chancels and holy corners? forsooth because we stand in no need of a dumb God, that can do nothing but keep silence, such one as their crusted God is in the wafer cake: but of that good God that speaketh clearly and plainly unto us. And I pray you where shall we find him? no 
Not in the Box. But in the Scriptures.  where doubtless save in the writings of those men of God, who (as Peter witnesseth) have been stirred up by the holy Ghost to speak unto us: of those I say upon whose doctrine as upon the foundation, the Apostle crieth that the Church is builded, even upon the books of the Apostles & the Prophets which are contained under the name of the Old and new Testament. But say they, the doubt standeth of the interpretation 
Objection.  of this word which we say must be sought at the Church. But first of all we must agree which is the 
Answer.  Church: for the synagogue of Satan also doth abuse that fair and beautiful name of the Church. And how canst thou judge this same thing but by the kind of the doctrine? And how canst 
The word is judge of the Church  thou put a difference betwixt the true doctrine and the false, but by the holy Scriptures? As for that succession wherein some set all their succour, it hath ceased long ago to have any force or valour, seeing this is most certain, that the most ignorant and wicked men have been the successors for many years unto the good and learned Bishops: 
Succession of doctrine not of persons requisite.  and that there doth appear no step or token of any lawful vocation in the Churches now for a long season. Furthermore we do require a succession of doctrine, not of the persons, even of the Prophetical and Apostolical doctrine, so that of necessity we must run again to the books of the Prophets & the Apostles, for the proof of the true succession.  
As for the name of Traditions, the 
The bare visar of Traditions serveth not.  which some also that fear nothing more than the trial of the Scripture, do hold forth as the terrible face of Gorgon, what is it else I pray you, but a bare visar? for if it be understand of the doctrine, seeing we have the word written, what need we any thing unwritten? for surely this unwritten is more uncertain than that written, and no man may seek a proof at the uncertainty of that which is certain. How be it here I do see, that many things may be objected against us. For first of all they will say, that they understand by the name of Tradition, 
An objection.  not that which was not written by no man at all, and only delivered from hand to hand, but that which though it be not comprehended in those holy books which men call Canonical, yet may be proved by some other worthy writers: so that though at the first it was unwritten, yet may now worthily be called written: and such they call the Traditions of the Apostles. Moreover they will also allege that they understand by this name Traditions, certain plain and manifest explications of the Christian Faith, which were received in the old Church, as of Christ, how he is of the same Substance with the Father: and of the uniting of these two natures, and such like: for these men use to choose forth such things as are certain and most plansible. Now though I suppose that I have sufficiently answered unto these things heretofore, when I did speak of the Counsels and of the writings of the Fathers: yet have I more 
The answer.  to answer. For first of all, they themselves will grant that all such Traditions are not to be received without exception. What rule then shall we keep herein? Again if we depend of men's writings and authority, when the 
men's writings can not be judges.  question peradventure is of the rites and ordinances, how many things shall we find not only diverse one from another, but clean contrary? when that controversy of keeping the feast of Pasche or Easter was in the Church of most ancient time, which proved & tried most manifestly the vain jangling, the ambition, the ignorance, and the frowardness, of the most part of the Bishops of the whole world: so that the whole world was shaken together, none otherwise then if the controversy had been of the whole Substance of our faith: and both parties do allege the Traditions of the Apostles: what came to pass at the length, but that both parties having on their side (as they said) the Apostles, the strife was more stirred. Let the Epistle of Irenaeus be red, not to one counted a Pope 
By the Epistle of Irenaeus we may see the liberty in Traditions.  & the Universal Bishop of the whole world, but to the most foolish & ambitious B. of Rome: & thereby it may easily be known, what liberty hath been in all Churches heretofore in these rites & ceremonies, until by the tyranny of some the Churches were oppressed. Neither mean I here to recompte up every thing, for we had need of a whole book so to do. What then shall we follow here? That (say they) which shall be found every where to be received of all men, as the oil & cream as they call it, the sign of the Cross and such like. Then let us conclude this one point, that the particular Traditions being shut out and secluded, only the Catholic and Universal may be received: and of these we shall speak afterward.  
Let us come to the Traditions of 
Two good kinds of Traditions.  doctrine. They are such, that either to resist the Heretics, do make plain certain things taught in the holy Scriptures, which the Heretics do use to darken as they do the most clear matters: or else they do set forth such things as may be gathered by the comparing of the places together, though they be no where written in the self 
Evil Traditions.  same words. Either are they such, as do either add or diminish or alter and change either openly or privily any thing in the Prophetical and Apostolical writings. Both those first kind of Traditions (such as are the expositions or confessions of the faith of the four Counsels) we are so farce from refusing of them, that contrary wise with open arms (as they say) and most willing minds we do embrace all such.  
But for the third kind of Traditions how can we judge that to be admitted? 
The Traditions that add to the word.  for if any thing ought to be added to the word of God written, it followeth that all things necessary to our Salvation are not written in the Law and the Gospel. But of the law this neither may nor aught to be spoken for then God might seem unjust forbidding by plain words any thing to be added thereunto. Neither do I here care for the Cabalists, Talmudistes, and all that kind of shameless men. For what can be spoken more plainly by the Lord? And how severely God hath avenged this rashness when any thing was added not only in doctrine but also in rites, & ceremonies, so many proclamations of the Prophets the interpreters of the laws, crying out against them, and all the History of the Bible, finally Christ himself is a sufficient witness. And shall we think that God hath cared less for his Church, or provided worse for it, when he sent 
Christ and his apostles sufficient teachers.  his son down into the Earth? or can we suppose that the Apostles were less diligent in this point than the Prophets? Paul doth protest unto the Ephesians, that he had holden nothing back, but had declared all the counfasle of God unto them, so far forth at the least as appertained unto their eternal Salvation. Let them show then what Paul hath taught that he hath not written: or else let them confess the full doctrine of the Gospel (which he calleth the power of God to salvation) to be comprehended in his writings. But what need so many words? when we come to the point what can they bring forth that is omitted in matters of faith by the Apostles and the Evangelists? Peradventure that the blessed virgin Mary was 
Objections for Traditions.  not conceived in Original sin: that she continued all her life long a virgin, that children must be baptized, that Baptism is not to be reiterated, that men must fast in Lente, the holy oil and chreme, the Holy water, that Altars must be hallowed, the Cross must be worshipped, and what ye wil For they confess that none of those things are found in the holy Scriptures. As for Transubstantiation, auricular confession, praying unto Saints & purgatory fire, they have now a good while sought them in Scriptures but all in vain. But concerning the manner of conception of the virgin Marie, not only the holy Scriptures do not teach it, but neither any of the ancient writers do make mention of it. And although I do willingly and reverently believe her perpetual Virginity unto death, yet (as I once answered 
Answer.  to an impudent Monk in thy presence most noble Prince) this thing pertaineth nothing to the mystery of our Salvation. For it is sufficient for us to believe that which is done in deed, & declared by the Evangelists that Christ our Saviour was conceived by the holy Ghost, and borne of the virgin Mary. And that the infants ought to be baptized, & that Baptism may not be reiterate, we do not gether of any bare Tradition without the word of God. As for those other things how can the holy Scriptures express them? the which could not be established in the Church, but that the authority of the word of God must first be overthrown, as may be proved with most evident reasons. But this much at this present, for we do not undertake now to declare every particular matter. Wherefore I come to that kind of Traditions, whereby 
Traditions that diminish.  something is taken from the doctrine of the word of God written, as when the one part of the Supper of the Lord is taken away from the Say men: and when unto the words of Paul that calleth the forbidding of marriage, and the law of forbidding of meats, the doctrine of Devils: there is added the exception of an advised vow, and an other general exception, which many will have to be available in all points, Except it please our Lord the Pope otherways. But who 
Blasphemy.  I pray you that tendereth the glory of God as he ought to do, can suffer such cursed sacrilege? for assuredly if it be lawful to take away any thing from that doctrine written, then is it necessary that like as these men have counted the doctrine taught by the holy Ghost a little before, to be halting and unperfect, and to want somewhat, so now in other things, they may say, that it is redoundant & superfluous: neither of the which two things any good man's ears can hear without great offence. But yet they say, that no man can deny, but that the ceremonies of the law are altogether already taken away. Howbeit we do not treat now of the rites and ceremonies; but of the very substance of the worship of God, whereof though we do judge that Ceremonies of old to have been a portion, yet serveth this nothing to defend their bold sacrilege. For what marvel is it, though the law which was made to shadow those things which were hoped for to come at the time appointed, did vade and vanish away at the light and sight of the same? but if these men bring against us that the love feasts called Agape. & that Apostolical decree of things offered to idols & the strangled, was taken away by comen consent, & the anointing Apostolical which we have now abolished. I do answer again, that these are external things of which we shall dispute afterward. But this we conclude for certain, that the doctrine of Salvation contained in God's word, must be maintained safe & sound, not only in the whole substance but in every the least and smallest part thereof without addition or diminution.  
Now why should we once name or 
Wicked Traditions.  make mention of that third kind of Traditions, which do either shake the foundations of the Salvation by Christ, either overthrow the things that are built upon that foundation. Such as are the Supremacy of the Bishop of Rome, the praying to saints, prayer for the dead, the making and the worshipping of Idols, the Magistral and Doctoral determinations (as they call them) of free will, of merit, of pardons and of such other filthiness, the which things seeing they could never be established so long as the authority of the Heavenly doctrine stood unshaken in his full force, so are they over impudent, which do think that these things may be established, either by the false forged title of the Church, or by the prescription & length of time.  
Go to then, let us conclude this 
All Catholic Traditions are not always to be allowed.  place, that they are far deceived which think that the Catholic rites are of necessity to be received, for there be also some Catholic errors, which have crept into the Church, partly by the ignorance of many of the Bishops, partly by their negligence, partly by their blind zeal and apish imitation of others, and also by their ambition & covetousness, but chief by the most greedy desire of honour which was in the Romish Bishops. Furthermore whereas in the appointing of 
external rites and ceremonies which are particular may be always changed, and must be abolished when they become superstitious or Idolatrous.  rites & orders, wise men always have had regard to the time, place, and persons: who doth not see, that they are most foolish, who in these kind of things, when the circumstances are changed, will not only have nothing changed, but also such things as are for just causes abolished, either by the continuance of time or other ways, yet because they are ancient, they will have them to be again revoked? but what shall we say of those things that are degenerate into the most manifest madness of Idolatry? the which in that most cursed time when God was angry with our sins did prevail, though a few in the beginning (but in vain) did resist, the which things finally though they were not at this present utterly polluted, yet are they such, as can scarcely (not not all) be kept pure any long space.  
But here cometh to my mind the 
Politic Gentlemen.  voice of these men, that think themselves most witty of all others, which think that the Church ought to be reform but not transformed. And they call the reformation, a restoring again of those rites, which were in use in the flourishing time of the Church, as they term it (taking away some things which by the wickedness of times have been abused) the which except we do receive, they cry that the Church is transformed, and deprived utterly of her beauty and comeliness. Surely their words have a great show and a beautiful, but it proceedeth from the spirit of Satan, which then bewrayeth itself, when we come to the matter: for them there is nothing so shameful that they dare not cover under the colour of antiquity and obtrude it unto us for comely and beautiful. Those Rhapsodies most vain and foolish written of these matters by G. Cassander that babbling Apostata (with whose name I would not defile these papers) do declare these matters.  
How be it I following the example of King Ezekiah (so greatly commended) had much rather to imitate such, which do judge that the offence and danger that lieth in the high way, aught to be abolished and taken away, though at sometimes there hath been or may be some use thereof: rather then to appoint monitores to stand by, which may admonish the passengers lest they at unwares do fall into such perils. For what if they that are admonished do not obey? or the Monitors do not their office? Moreover besides that in many of their suppositions I do not only dissent from them, but I do utterly abhor them, so in their proposition I can not agree unto them. For if we seek 
The chief pattern of the Church is in Christ and his Apostles.  the most beautiful face of the Church & most perfect pattern, I suppose that is it, which was not only begun (as these men imagine) or shadowed out with the first pouncinge or painting draughts, by the Apostles themselves (which were the chief workemaisters' the ever the Church hath had or shall have hereafter) but portered forth most beautifully & most diligently, with most lively colours: from the which the farther that thou strayest, so far wide wanderest thou more & more from the rule of thy work. And after what sort that form was, & why I should think that we ought to seek it no where else, save only in the writings of the Apostles & the Apostolical History written by Luke (whom I do grant to have 
The contrariety and lies of Antichristes' Church.  painted this forth most excellently) not only the contrariety amongs themselves doth compel me unto it, but also to speak plainly, the fond vanity of them which have either particularly recited or wholly collected the Apostolical Traditions (as they term them) such as those foolish & most false descriptions of them attributed unto Clement, & those that they call the Canons of the Apostles which have been a great while ago counted among the books the are to be rejected. But if some will object that all things are not written by the Apostles and by Luke: I pray you why do they think so, because there be but few 
Christ contented himself with few ceremonies, and so did his Apostles.  things contained in their writings? Nay would to God that they which boast themselves to be the successors of the Apostles could have contented themselves with this small number. For God would never have had the rites & ceremonies of Moses abolished to the intent that others should be put in their places: & if it were not lawful to imitate the jews, 
jews nor Idolaters may neither be followed.  much more unlawful is it to follow the Gentiles, the which thing if the Ancient Bishops had remembered, Christian Religion had neither swerved so soon nor so shamefully, first into vain ceremonies & trifling Liturgies, after the into manifest superstition, & last of all even degenerate into an Atheism. For Paul worthily doth call them Atheists & Godless, which do not worship the only true God as he ought to be worshipped. But shall we say that the Apostles did not properly treat of this argument & matter? Nay certainly it were a certain kind of impiety, to think that the holy Ghost had not so great regard of the Church as was convenient: and this dare I affirm that he which readeth diligently the History of Luke, and the Epistles of the Apostles, shall thereby very well learn, not only the chief points of the Ecclesiastical 
Follow the Scriptures and thou shalt not need unwritten traditions.  order, but also almost every part thereof, so that no place need to be left at all, to those unwritten Traditions. notwithstanding how so ever this be, seeing we stand need of a most perfect distinction to discern the diversity of those infinite Traditions, by what rule 
By what rule shall we try the diversity of Traditions and Ceremonies.  I pray you shall we try them? for we have declared that there can be no sufficient argument concluded, neither by the Antiquity nor Authority of the writers, neither by the multitude of them by whom they have been allowed: Therefore stand we need of the word of God only, even of that word of God (I say) which is published by the Prophets and the Apostles, and as it were, set forth in public Tables: whereby we may dissever the holy from the unholy, the profitable from the unprofitable and hurtful, the necessary from the superfluous, and to establish those Traditions by good reason that are thus dissevered. Now than if it be necessary the the light of God's word 
God's word is the touch stone of doctrine.  written must be our guide, to judge the rites & Ceremonies: how much more necessary is it unto the knowledge of the doctrine itself, that the same light must be our guide, in the which doctrine men are much more blinded and do err with far more danger? For if nothing, as we have declared heretofore may be followed of us in doctrine, but that either is expressed by plain words in the Scriptures of God, or else is gathered necessarily by the conferring together of places, how can I beware of the false Prophets, unless I do compare the doctrine pronounced by them, with the word of God itself? But thou wilt say, what if he bring forth the word of God also? for so did 
An Objection.  Arrius urging this text. My father is greater than I: and so was the disputation with Macedonius of the person of the holy Ghost, with Nestorius and Eutiches of the union of the two natures, and with Pelagius of Grace and Nature: So is the controversy at this day of the sacramental Phrases and manners of speech, whiles that one sort of the same words, and those most few in number (that is to say) this is my Body, this is my Blood, do find out Transubstantiation, others Consubstantiation, others only a Sacramental Conjunction. Finally say these mediators, these halters in Religion, that would seem to appease the controversies, when the controversy falleth, not of the word, but of the sense, whether shall we run rather then to the Church, to the writings of the Catholic fathers, that were of sound judgement, finally to the true and lawful Counsels? To the which I do answer as before, that I do 
The Answer.  not think that the testimonies of the Church, nor of the Fathers, nor of the Counsels are to be rejected, but I suppose that in them men must use great wariness.  
First of all if any thing be affirmed 
Bare names of men with out God's word can not stay our faith.  without the word of God, the bare names of the Church, of the Fathers, of the Counsels, are pretended in vain: seeing that in this point the very Angels are not to be hard. For that saying of Paul standeth still in force, that if any Angel from heaven should preach an other Gospel let him be accursed. Neither is it the duty of the Church to speak in this, but to here her husband what he speaketh.  
And the Godly learned Fathers would have their writings none other ways to be red, neither with any other condition, but that they should be examined by the rule of the word written. Finally this is not the office of the Counsels to make any new doctrine, but to confirm by God's word that which is already made and ordained by him: those Synods that have done otherways, are the chairs of the wicked and the seats of the scorners, the which we are commanded to fly that we may be blessed. Moreover if 
Doctors and Counsels, may be called as witnesses so that we do judge by the word.  there be any doubt of the interpretation of the word written, I do not refuse them to be witnesses as I have said, but I suppose that first of all we must diligently discern the true Church from the synagogue of Satan: the Fathers that are not suspected in Faith nor condemned, from such as either are men manifestly without knowledge, or Heretics, or otherwise suspected: and the lawful and undoubted faithful Counsels, from the Synods and conventicles assembled against Christ's truth: finally the true books must be warily judged from the forged and counterfeit.  
These things being determined, 
God is only judge by his word.  then do I say, that all these are to be heard, not as judges (for God is only the judge by his written word) but as witnesses cited and sworn, and that certainly, after the same manner as witnesses are heard by skilful judges in public controversies: even so verily that they show the causes & reasons of their testimonies, causes I say not borrowed any where else, but forth of the same word, of the interpretation whereof the question is moved. For Augustine renouncing humane reason saith very well: by the holy Scriptures we walk much more safely, the which 
Augustine.  being shadowed with borrowed speeches, when we will search them, either that cometh forth which is without controversy, or if it have any doubt, it may be determined by the same Scripture, by the gathering and finding of testimonies & witnesses of every side. Thus saith he, and that very well. For if we must only have our wisdom by the only written word, then may not the interpretation of this word be fetched any other where: For as the same Augustine saith, so hath the holy spirit tempered & ordered the Scriptures, the that thing which is spoken in some place something darkly, in some other place is declared more plainly.  
Finally what other man shall we follow 
Who rather to be followed then Christ and the Apostles. Heretics overcome by the Scriptures.  then Christ himself and his Apostles? and Christ did confute Satan abusing the Scriptures, by no other means but by the same Scriptures. The Apostles confirm their doctrine by the writings of the Prophets: And the jews of Beraea are praised, that when they had heard the doctrine taught by Paul, they compared it with the writings of the Prophets, to try whether those things were so or no. Certainly the Counsels of Nice did with none other weapon cut the throat of Arrius, nor that of Constantinople, Macedonius, nor the Ephesine Nestorius, nor the Chalcedonian Eutiches, nor Augustine, Pelagius, & Donatus: wherefore they that count the Scripture so doubtful and dark, that it standeth need to have light brought thereunto some other ways, are worthy of all good men to be spitted upon as blasphemers, and utterly to be abhorred.  
Yet do I not dispraise the writings 
Doctors allowed of God.  of the Doctors and their interpretations, seeing that he that hath ordained pastors and doctors to the edification of the body, hath Authorised them both by word and by writings to interpretate the same: but I declare how far we must stick unto them, even so far as they do bring nothing of their own, no not at that time when as the controversy is of the sense and interpretation of any place of Scripture, but that they by the Scriptures do interpretate the Scriptures, according to the proportion of Faith: the which who so doth, whether he be new or old, a Private person or Public officer in the Church, whether he come alone or with many, whether he be an old man or a young man, let him be heard. For though order 
Order is necessary, but not so that we bind God's grace to person & place, but measure all by the rule of god's word  must needs be kept in the Church of God, yet are no men so far deceived, as they that do bind the grace of the holy ghost, to certain places and persons. For who murdered the Prophets? Who crucified Christ? They undoubtedly, that should have been the chief pillars of true religion. Therefore doth not the Prophet, send the people of God, to those godless Priests, but to the Law and the Prophets. Neither assuredly hath the condition of the Church, a long while been any otherways, whiles the corner stone hath been reproved, by the very chief builders, and Antichrist hath sitten in the temple and place of God himself. What shall we now conclude? verily, that by the word of God, all controversies must be ended: and that it is necessary, that the false and forged 
The word of God end of all controversies.  word, be judged from the true, like as also the true church, from the false and adulterous: and the Synods and councils, governed by the holy ghost, from those wherein Satan was president: Finally, the truth from lies and errors, by God's holy word. For we must believe, that in things concerning our salvation, we have no 
The want of the word the original of all errors.  where else the truth revealed. The which things being true, if followeth that that thing is most certain, which I said in the beginning, most noble Prince, to be the original, whence all these evils did flow, wherewith in our father's days, the church was almost oppressed, and therefore that this only is the way and mean, to raise it up again, if by the pure word of God, these controversies may be decided.  
For so will it come to pass, that of the most part of those things, there shall be no question at all: about the which, yet at this day very many, partly by ignorance, partly through malice and frowardness, do most stubbornly contend and strive. And those things, which shall seem to be stayed, by the testimonies of scriptures, if they be judged not by custom (which when it departeth from the word, hath no authority at all in matters of religion) neither by the bare authority of certain men, be they new or old, but by the comparison of the places together, all the interpretations being examined by the proportion and rule of faith: then finally, no thing shall be found so hard, that shall not easily be understand, nothing so dark that shall not be made clear, nothing so doubtful, that shall not be made plain and evident. But who shall bind men to this order: who shall direct this action, and who finally shall treat these things by common authority? It is not our purpose, to prosecute these matters at this present, although whiles I often and many times do think of this matter, some things do come into my mind, of the which it may be, that I shall have occasion to speak at some other time. Now let us treat, that we have in hand.  
Seeing then all these controversies, must be discussed by gods holy word, I suppose that this thing, ought chief to be provided for, that seeing all can not have the knowledge, to understand the word of God, in those peculiar 
A good and true copy of the scriptures very necessary.  languages, the Hebrew and the Greek (which were to be wished) that there should be some true and apt translation, of the old and new Testament made: the which divers have already laboured to bring to pass, but no man hath yet sufficiently enough performed it. For the old translation, 
The old text  (whose so ever it is) although it ought not to be condemned, yet is it found both obscure, and unperfit and superfluous, and also false in many places, to speak nothing of an infinite variety, almost of the copies. The which text therefore, for good cause many godly and learned men, have laboured to amend, but not with like success. And yet how necessary a thing this is, 
The learned Grecian fathers did not attain to the Hebrew verity.  whosoever shall read those most learned writers of the Grecians, and shall compare their interpretations (which are many times far from the purpose) with the Hebrew verity, he shall confess it with great sorrow. And the▪ same evil was not only hurtful, amongs the Latin writers, but also the ignorance of the Greek tongue, 
The Latin writers were troubled for want of knowledge of Hebrew & greek.  where with many of them were troubled: whiles they did depend of the common translation, they often times seek a knot in the Rush (according to the proverhe) and fall into most foul errors.  
This cause therefore hath moved me to compare most diligently, the diversity of copies, and to weigh the sentenses and judgements, of the most part of the learned men, especially of them that this age hath brought forth skilful in the languages, who are more in number doubtless, and better learned then the Church hath had, since the time of the Apostles: and so to ease them 
The number of the learned.  somewhat, that desire a more pure interpretation. And that it might be done with the more profit, I have also added annotations, in the which I have also conferred together, the diversity of interpretations, and as much as I could, I have laboured to make plain and evident, the sense and meaving, of all the most dark places.  
But when as I did see, that thick work (and very painful, as I must needs by experience confess it) grow so great, when it came again to the Printing, that many could not have the commodity of it, I caused it to be Printed alone, without those annotations: In the place whereof yet I suppose, that I have set such things, the which (if I could have done them, as they ought to have been done) I would not doubt to commend them, not only as profitable, but also as very necessary.  
There be two kinds of interpretations: The one is of that sort, which 
Two kinds of interpreters.  do not consider properly the thing itself, and what is spoken, but take in hand to declare, with what words any thing is spoken, changing only the phrases, & the manner of speech. The which kind of interpretation, although it can scarcely, no not at all rightly be performed of him, that understandeth not the thing itself, yet standeth it in the words.  
The other kind is of them, which do declare the thing and matter it 
Caluine.  self with many words, and give the reasons. In the which kind of interpretation (in my judgement, and as I suppose in the judgement of all the learned, that have read his books) that noble John Caluine, that man of blessed memory, and my father in. Christ shall be found (so that no man envy my saying) far to have passed and excelled all the writers, both did and new. Therefore, though I some times in certain places, not in any point of his doctrine (the which I have always marked, to be most pure & sounds in his writings, as in any other interpreter beside) but in the explication of certain places, do dissent from him: yet do, I judge of his commentaries, that which Cicero did judge of julius Caesar's commentaries, in a kind of writing far unlike (that is to say) that he made all men of any wit, affrayed to write after him. And would to God that we, that are ministers in Christ's church, through the 〈◊〉 of God (and I myself especially) might be occupied in learning and teaching rather then in writing. But what shall we do? The importunity of certain of our adversaries (against whose practices it is necessary, that the lovers of the truth, by all means oppose themselves) doth partly drive us hereunto, lest the simple be trapped at unwares: and partly Charity, which doth admonish us, to apply to the profit of our brethren, what soever we have received. Now very many have seemed unto me (either because it is so, or because I am deceived) to fail much in this, that in the particular rehersals of the evangelical, and Appostolical 
The chief points of christian Religion and the order of the writers are to be observed.  history, in to that which is divided; doubtless by most divine art, they do not mark nor consider to what point chief of christian religion, every thing ought to be referred: much less also in those most grave disputations, in the Epistles of th'apostles, which are written (as is most true) with an excellent order, do they consider, what is the state of them, what is the order: or finally, what is the end and purpose: hereof cometh it that in some of their writings, neither head nor foot appeareth many times. And they leaving the scope and purpose, wander to certain notes and observations, confusedly and without order heaped together: So that in many places of most importance, no regard is had to the sentence itself.  
This is the cause that in Paul chiefly (who yet had as great a skill & judgement in writing as any writer that 
Paul of most divine judgement hath written most orderly.  ever did write) unlearned and unskilful men have dreamt heretofore to be infinity Hiperbatons and Anantapo dotons, sentences and words not answering out to an other, and have in their commentaries upon him, every where to their own shame still inculcated the same: in so much that certainly this most excellent, declarer of gods secrets, was no more known in the schools, then if he had left no monuments nor writings, yea many did fly from him as from a rock, for fear of shipwreck. Wherefore that I might find a remedy for this mischief, I have endeavoured myself as much as in me lieth, to note the brief 
Bezas annotations.  summaries of doctrine in the history matters: that who so ever shall sail as it were in that see, may mark a haven before their eyes where unto they may direct their course. And in the Epistles I have laboured that the scope and order of arguments, and the method and all other things being set in their places, the native expositions may be known. And if God 
His exposition and the hard words & common places.  grant me that I may hereafter add hereunto two other things which I am about now, that is to say a brief exposition of the words that offer themselves in the text, & common places beside every one noted with a word, in their proper places, then truly shall I think that I have done some thing worthy travel. But it may please god once to grant these: In the mean season (most noble Lords) I thought it good to writ and dedicated unto you, chief that have embraced true Religion in France, my native country, all that which God hath given met both that I might show forth some token, of a thankful mind (for what do we not allow unto you, which with the bucklers of your own bodies have defended the poor miserable sheep against the rage of the Wolves) and also that I may confirm you more and more, to persever in this heroical fortitude and stoutness, which becometh your noble courage. Lo then most noble Prince, those holy teachers of that heavenly doctrine, for the defence whereof, thou haste not doubted to offer thy life (I say) to so many and so great perils and dangers. Lo, unto you honourable and noble Lords, those holy mysteries of that eternal wisdom the which the more that you shall know, the more glad shall you be, though you be driven to shed your blood again, for him which hath redeemed you with his most precious blood. These are the excellent ensigns of the victory, of your faith and zeal, even before the very Angels of heaven: in the setting up whereof, yet would to God, O would to God, I say, like as your desire was, you might only have used Spiritual weapons. But now when peace is restored, you have great need of a spiritual constancy, and an invincible power and force of faith, that this work that you have begun, may be finished with your everlasting laud and praise. And the Lord will minister this unto you, by the continual and diligent hearing of his word, and meditating of the same. For that, which meat is unto 
The exercise in gods word necessary.  our bodies, the same do these heavenly dainties, minister to our minds: that is to say, not only that we should live by the lively juice of them, but also that we should grow and increase to full age, whiles at the length, we be made perfit at that last day. And here I do desire your honours, that you would vouchsafe with quiet minds, to hear certain things of me, which belong to your charge. If so be that 
Believe faithful teachers that bring no thing but God's word.  you be fully persuaded, that we whom you have heard, and of whom you are begotten in the Lord, do teach true and holy things, I beseech you suffer not yourselves, to be drawn from 
Beware of crafty hypocrites.  thence one jot. And I have great cause thus to admonish you. For though I do know the fortitude of your minds: yet do I also know, how great the craft is of certain that lie in wait to bercive you of your salvation, and what is their impudency and malice. I do not speak of those open and known enemies of the truth, but I do mean those Sinon's and crafty counterfaictes, 
Sinon a Graecian under the pretence of religion betrayed Troy.  who partly would have a certain mean and mingled religion (I know not how) and partly wait for the occasion, to sow discord amongs you, by those infortunate discords and controversies, about the lords Supper. What say they, is it all one to transform the Church, and to reform it? Were our fathers all blind? Are these fellow (that come we know not whence) only wise? Are not these the, that all the best learned do call Sacramentaries? and utterly abhor? 
All true gospelers are ready to give accounts.  Now what we have to answer hereunto, you are not ignorant, and we will never refuse, to show the causes before the whole world, of this that they call a trasformation. But it is wonder if all men do not see, what these men go about: seeing some of them do service to those, that are openly the most deadly enemies of the Gospel 
Beware of crafty turn coats.  of Christ, others are notorious, by playing so often the Apostatates, others of them have uttered all their life long unto the whole world, their inconstancy, and their babbling, and that they have no judgement at all, seeing in thirty years space, they have not yet learned, that men may not halt nor waver in religion.  
These are they that I admonish you chiefly to take heed of: and you shall be safe from them, if you steadfastly continuing in that faith, that you have received of your faithful Pastors, which is sealed with the blood of so many martyrs, whereof a plain and evident confession is published, will either presently chase away these poisoned plagues, or if that you have determined ones to hear them, then that you do hear them before such Pastors, by whom their crafts may be opened, and their lies convinced and confuted.  
Neither is there any cause, why 
There must needs be controversies & contrarieties always.  these controversies should trouble you. For the Lord himself our master, hath diligently admonished us, that this is the condition of this Church, and the continual experience of all times doth confirm the same. Thus in our times did the anabaptists arise, being divided into many sects.  
Thus at this day, doth the stubbornness of certain, in defending moste manifest errors, so boil forth, that they openly dare dissolve the two natures of Christ with Nestorius, and confound the properties with Eutyches, whose pestilent books, I do forewarn you, are already translated into French. In other places, as in Polonia, the cursed Tritheits, that imagine three Gods are risen up, and have almost destroyed the country: and Satan still forgeth other secret mysteries, against the which it is necessary, that you do resist and stand steadfast, by the sincerity and pure simplicity of Christian doctrine.  
But now because that neither the 
Ecclesiastical Discipline necessary.  offences, wherewith the wrath of GOD is many times provoked, nor the heresies whereby the true doctrine is oppressed, can be taken away in due time, except a true and lawful order of Ecclesiastical discipline be appointed: therefore I do require this of you, by the name of the son of GOD: I crave this thing, I say of you, that you do not reject this discipline, as any invention of man, but that you would establish it with all diligéce, and earnest affection, and keep and retain it, being once established, 
The redressinge of manners is the one half of the scriptures  as the ordinance of GOD: without the which, the whole building must come to ruin of necessity. For what? Is not this the other half of the word of God? Surely he that denieth this, denieth the Son to shine at the midday. And I pray you, what common wealth, what city, what house, or family, shall not strait ways, be dissolved, unless it be knit together with 
The church the scolehouse of honesty, may not be the den of unthrifts.  the bonds of Laws and Order. What? Shall we suffer the Church of Christ, that teacheth all holiness and honesty, to be transformed into a school of wickedness, and licentious life? But if we take away this discipline, that we speak of, if every one be permitted to preach publicly, if there be no examination of the doctrine and manners of the Pastors, if every man be received without difference unto the Sacraments, if it be not lawful to reprove those that sin with the offence of others, and severely to correct those that resist stubbornly, and also in the end (if need be) by the example of the Apostle, to thrust such forth of the flock, least they infect others: and also unlessé there be provision for the poor, and almoses be distributed by the order appointed by the holy ghost: unless finally all things be rightly and orderly done, in the house of God, what will the Church be straight ways for the most part, but an assembly of men, given to liberty and all licentious life? But will some say, these 
An objection. The answer.  are the duties of Magistrates. As though we we would have temporal and earthly things, such as are only for this world to come into question by any means, in the Ecclesiastical Consistory, or that we would exempt, either Pastors them selves, or any others from the authority or commandment of the Civil Magistrates, as those do, whom men call Catholics.  
Christ answered unto them, that called 
Christ hath established the discipline of the church.  upon him, to divide their heritage: who saith he hath appointed me your judge? But he saith also, he that heareth not the Church, let him be as an Heathen & a Publican: wherefore those things are to be dissevered, that GOD hath divided, but they may not be taken away, that he hath established. Nay certainly, it is so far from the truth, that this Discipline, doth hinder or lessen the ancthoritie of the Magistrates, if it be lawfully (that is to say) by the word of God only placed and ordered, that contrariwise it doth as much as may be establish it: seeing that nothing is able so much to maintain public tranquillity, as this one thing, that the conscienses of all may be retained in the fear of God. But it is to be feared, lest that old Popish 
An objection.  tyranny be brought again into the Church. So it is, howbeit this is great 
The answer.  foolishness (saith the Poet) so to avoid vices, that thou do fall into the contrary extremities. Wherefore we may not avoid 
Christ's yoke of Discipline most sweet to the godly.  man's tyranny, shake of Christ's yoke, but we must receive it, for it is only unpleasant unto the wicked and profane persons, and is to the good and godly most sweet and comfortable. And we are so far from coumpting the Magistrates, 
The Magistrates, the shields of the Church.  and you (whom God hath made the foster fathers of his Church, by the kings majesties Decrees) Lay men (as certain do) and so to separate you, as strangers from this discipline that I speak of, that contrary wise, we do judge that this point chiefly belongeth unto you, to punish most severely, those troublesome contemners of the Church, and by your authority, to procure that the worship of God, may most purely be maintained. And seeing this regiment of the Elders, must be appointed, not only of the Pastors, but of such also, by whom the pastors themselves (if need be) may be corrected, who is so mad, but that in the choosing of the Elders, he must think, that great consideration must be had, of those, that besides the commendations of their godliness, have also authority and proeminence in the Church? But peradventure I have spoken to much of these things, unto you especially of whose good wills, I can nothing doubt. Therefore I make an end, beseeching the most merciful and mighty God, that he would strengthen thee, most noble Prince, with his mighty power, and you the rest of the renowned Lords, endued with his holy and excellent spirit, and with the true knowledge of his son, and vouchsafe to adorn you continually more and more, with all his most excellent gifts: that he may finish that great work, that he hath begun in you, to the full restoring of his heavenly kingdom, most blessedly with your immortal praise and glory.  
At Geneva the ten of the kalends of March. The year from Christ's incarnation for us. 1565.   

To all the faithful Christians, which are in Germany, and other foreign Nations, the Ministers of the Churches, throughout Helvetia, whose names are subscribed, wish grace and peace from God the Father, by jesus Christ our Lord.  
MAny and sundry confessions and declarations of our Faith have been heretofore written, but chiefly in this our age set forth in Print by kingdoms, Nations and Cities, whereby in these our latter days, in so unhappy increase of pernicious Heresies, (which every where spring up) they show and testify, that they think, believe, and teach, purely, plainly, and according to the unfallible truth, all & every Article of the Christian faith and Religion: to be short, that they are far from Heresies, or erroneous opinions. Albeit therefore we have done the like already in our writings, which we have published, yet because they are now, perhaps, out of mind, scattered in divers places, & entreat of the matter more at large, then that every man can have leisure to peruse and read them through: we being encouraged by other faithful men's good example, do our endeavour in this brief declaration, to comprehend and set forth to all that believe in Christ, the doctrine & government of our Churches, which they from the beginning of their reformation these many years, wading through sundry perils have taught, even to this day, and now also do retain with one full consent. Hereby also we witness to all men our general agreement (which the Lord hath wrought among us) that in our Churches, wherein God hath appointed us Ministers, we all speak one thing, not disagreeing among ourselves, but are a perfect body of one mind, & of one judgement. Moreover we declare by this our work, that we sow not such seed of corrupt doctrine in our Churches, as many of our adversaries falsely, and undeservedly go about to lay to our charge, & to thrust violently upon us, specially in their hearing, to whom our writings come not, and before such as know not our Doctrine. Indifferent Readers therefore shall most manifestly perceive by this our writing, that we do in no wise allow any Heresies, which heresies (that it might the better appear, how greatly we detest) we have made mention of them almost in every Chapter, briefly reciting, & rejecting them. Men shall easily gather this also, that we do not by any wicked Schism sever or cut of ourselves from Christ his holy Churches of Germany, France, England, and other Christian Nations, but that we well agree with all and every one of them in the truth of Christ, which here we have acknowledged. For albeit there is some variety in divers Churches, about the uttering and setting forth of their doctrine, and about rites or Ceremonies, 
Variety of Ceremonies, and dissent in trifles.  which they receive as a mean to edify their Churches, yet that variety never seemed to minister cause of dissension and Schism in the Church: For in such matters the Churches of Christ have always used their liberty, as we may Read in the Ecclesiastical History. The Godly in time past thought it sufficient, if they agreed 
Agreement.  in the chief points of their faith, in the true meaning thereof, and in brotherly love: wherefore we trust, that Christ's Churches (when they shall perceive and find that we consent in all Articles of our holy and eternal God's doctrine, in the true understanding thereof, & in brotherly love with them, and chiefly with the ancient Apostolic Church) will likewise willingly agree with us in those matters: for the chiefest cause, which moved us to publish this Confession, was to seek, obtain, and once obtained, to keep peace, concord, and mutual love with the Church of Germany and other foreign Countries: who be, as we thoroughly persuade ourselves, so kind, so sincere and perfect, that if any of our doings have, perhaps, not been well understood hitherto of divers, they will hereafter, (hearing this our plain Confession) not count us Heretics, nor condemn our Churches (which are true Christian Churches) as impious. But in especial we profess, that we are always ready, (if any man require it) more at large to declare all and each particular thing, that here we have proposed, yea and to yield, and give them most hearty thanks, and to obey them in the Lord, which can teach us better doctrine, by the word of God, to whom be praise and Glory. The first of March. 1566.  
All the Ministers of all Christ his Churches in Helvetia, subscribed their names which be at Tygur. Bern. Scaphonse. Sangall. the Court of Grisons, and they which be joined in league with them, on this side and beyond the Alps, Milhous. and Bienne. To whom the Ministers of the Church of Geneva have associated themselves also.   

A brief, and plain confession and declaration of true Christian Religion, etc.  

¶ Of the holy Scripture, and of the true word of God. Cap. 1.  
WE believe, and confess, 
The Canonical Scripture is the word of God.  that the Canonical Scriptures set forth in the old & new Testament, by holy Prophets, and Apostles, is the verse true word of God: and that they have sufficient authority not of men, but of themselves. For God himself spoke to our forefathers, the Prophets and Apostles, and speaketh yet to us 
The Scripture is sufficient to instruct us in all godliness.  by his holy Scriptures, wherein the catholic Church of Christ hath at full set forth, what so ever may truly instruct us, both how we should believe to be saved, and what life we should lead to please God, for the which cause he hath expressly commanded, that nothing be added to his word, or diminished from the same. We think therefore that in these Scriptures we ought to seek true wisdom and godliness, reformation, and government of Churches, instruction to govern ourselves in all godliness, to be short, the proof of doctrine, & reproof, or confutation of all errors, with good admonitions: according to that saying of the Apostle: The holy Scripture is given by the inspiration of God, and is profitable to teach, to improve etc. 2. Timoth. 3. And again, these things I write to thee (sayeth he 1. Timoth. 3.) that thou mayst know, how thou oughtest to behave thyself in the house of God: and 1. Thes. 2 when you received of us the word of the preaching of God, ye received it not, as the word of men, but, as it is in deed, the word of God. The Lord himself said in the Gospel: you are not they which speak, but the spirit 
Mat. 10. Luc. 10. joan. 13.  of my father speaketh in you therefore he that heareth you; heareth me, but he that despiseth you, despiseth me.  
Wherefore when this word of God 
The preach ing of God's voorde, is the word of God.  is preached in the Church by preachers lawfully thereto called, we believe, that the very true word of God is taught and received of the faithful, and that we ought not to imagine or to look for from heaven for any other word of God, nor consider the preacher so much, as the word itself, which is preached: For albeit the preacher be evil & sinful, 
The preachers sin maketh not God's word the worse. The inward working of the holy ghost disannulleth not the outward preaching. jer. 31. 1. Cor. 3. joan. 6.  yet the word of God remaineth still true and good. Neither do we think, that the outward preaching is therefore to be counted unprofitable, because the true Religion dependeth of the inward lightning of the holy Ghost, or because, it is written, no man shall teach his neighbour. for all men shall know me: he is nothing, which watereth or planteth, but God which giveth the sucrease. For albeit no man come to Christ, except he be drawn of his heavenly father, and illuminated with the holy Ghost, yet we know that God will have his word preached by some outward means also. For he could have fought Cornelius by his holy spirit or by an Angel, without Peter's ministery, yet not withstanding he sent him to Peter, of whom the Angel speaking, sayeth: He shall tell thee what thou must do. For he which inwardly illuminateth by giving his holy spirit to men, commandeth also his Disciples: saying, Go ye into all the world and preach the Gospel to every creature, as Paul preached the outward word to Lydia a cellar of purple at Philipie, but inwardly the Lord opened the woman's heart. And the said Paul speaking elegantly by degrees, as it were, Rom. 10. at the length inferreth: Then faith is by hearing, & hearing by the word of God. Howbeit we acknowledge that God can illuminate, whom, & when he will, even without the outward ministery, (such is his omnipotent power) but we speak of the ordinary way showed to us by God's commandment, and declared by examples. We detest therefore the Heresies of Artemon, of the Manichees, of 
Heresies.  the Valentinians, of Cerdo, and the Marcyonites, who either denied the Scriptures to be of the holy Ghost, or else disallowed some part thereof, or mangled and corrupted them. Not withstanding we plainly affirm, that certain books of the old Testament are called of some ancient writers, Apocrypha, 
Apocrypha.  of other Ecclesiastical, because they would have them Read in the Church: but yet not to be alleged as sufficient authority to confirm our faith: as Augustine in his book Decivitate Dei. 18. ca 38. declareth, that in the books of kings mention is made of names and books of certain Prophets: but he addeth, that they are not recited in the Canon, and that those books, which we have, are sufficient to instruct us in all points of godliness.   

¶ Of expounding the holy Scriptures, of the Doctors, Counsels, and Traditions. Cap. 2  
THe Apostle Peter said, that the 
2. Pet. 1. The true interpretation of the Scripture.  holy Scriptures are not of any private interpretation. Wherefore we do not allow all kind of interpretations, neither do we acknowledge that sense of that Roman Church, as they call it, which simply, God wot, the defenders of the Church of Rome would compel every man to receive: but we accept that interpretation only, as true, which is gathered out of the Scriptures themselves, that is, of the propriety of that tongue in the which they were written, and examined according to the circumstance, and so expounded, as they may agree with many other like and unlike places, not swaruinge from the rule of Faith and charity; but may moste advance God's glory and man's salvation. Therefore we despise not the holy Father's expositions Greek or Latin, neither do we 
The holy father's expositions.  reject their disputations or treatises of holy things, as long as they agree with the Scriptures. Howbeit we disallow (after a modest sort) their judgements, when they are espied to write things not agreeing or contrary to the Scriptures. Neither think we that we do them any injury in so doing, seeing they all with one consent are of this mind, that they would not have their writings to be of equal authority with the Canonical Scriptures, but will us so farfoorth to allow them, as they consent with the Scriptures, biding us to receive those things which agree with God's word, & leave that which swerveth from the same. In like manner ought we to esteem the decrees or Canons of Counsels. Wherefore 
Counsels.  we judge it of small force in controversies of Religion or matters of faith, to be urged with the bare sentences of the Fathers, or with Decrees of Counsels, much less with received customs, or with continuance of time. For we admit none other judge in 
Who is our judge in matters of Faith.  matters of faith, than God himself: pronouncing in his holy Scripture, what is true, what false, what to be followed, what to be avoided. So that we are satisfied with the judgements only of spiritual men, which judgements are taken out of the word of God. jeremy and other Prophets did utterly condemn the Counsels of the Priests holden against the law of God, earnestly admonishing us not to hear those Fathers, who, walking in their own inventions, have gone astray from the path of God's law.  
We refuse also men's Traditions, 
men's Traditions.  which, notwithstanding their glorious titles, as though they came of God, & his apostles, delivered to the Church by express word of mouth, and as it were by the hands of Apostolic men given to Bishops their successors, yet being conferred with the Scripture, doth dissent from them, which argueth that they were never made by the Apostles scholars. For as the Apostles taught not contrary doctrine one to the other, so their scholars published not repugnant doctrine to the Apostles: nay it were rather impious to affirm, that the Apostles in their life time by word of mouth did appoint things contrary to their own writings. Paul plainly affirmeth, that he taught one kind of doctrine in all Churches. And 
1. Cor. 4.  again he saith: We writ none other things unto you, then that you read 
2. Cor. 1.  or know. In an other place he witnesseth, that he and his Disciples, that is 
2. Cor. 12.  to wit, they that follow his Apostolic steps, do walk all in one way, and do all things together with one spirit. The jews had in time passed traditions of the Elders, but they were confuted by Christ, saying: that the 
Mat. 15. Marc. 7.  keeping of them was an hindrance to God's law, and that God was worshipped in vain by them.   

¶ Of God, of his Unity, and of the Trinity. Cap. 3.  
WE believe and teach that there 
There is but one God.  is one God in essence or nature, subsisting by himself, sufficient in all points of himself, invisible without a body, infinite, eternal, maker of all things both visible & unvisible, the sovereign good, ever living, giving life, and preserving all things, omnipotent, of perfect wisdom, gentle, merciful, just, and true, but we detest their Heresies, that would have more Gods, than one. For it is plainly written, the Lord thy God is one, I am the Lord thy God, thou shalt have none other Gods before 
Deut. 6. Exod. 20.  me. I am the Lord, and there is none other, there is no God besides me. Am not I the Lord? and there is none 
Esay. 45.  other but I alone: a just and saving God, there is none, but I: I am jehovath, jehovah a merciful, and gracious 
Exod. 34.  God, of long suffering, abounding in goodness and truth.  
We believe notwithstanding and teach, that the same God of infinite 
The Trinity.  power being one God indivisible, is distinguished inseparably, and unconfusely into the Father, the son, and the holy Ghost, so that the father begat the son from the beginning: the son was begotten by unspeakable generation: the holy Ghost proceedeth from them both, and that from the beginning and is to be adored with them both: so that they be not three Gods, but three persons consubstantial, coeternal, and coequal, distinct touching their Substance, the one going before the other in order but yet without any manner of inequality, for by nature or essence they be so united, that they be one God, and have one divine essence common to the Father, the Son, and the holy Ghost. For the Scriptures hath taught us a manifest distinction of persons, by the words, which among all other things, the Angel spoke to the blessed Virgin: The holy Ghost shall come upon thee, & the 
Luc. 1.  power of the most high shall over shadow thee: & that holy thing which shall be borne of thee, shall be called the Son of God. In the baptism also of Christ, a voice was heard from heaven, speaking of him: This is my beloved Son. 
Mat. ●.  The holy Ghost appeared in the likeness 
joh. 1.  of a dove: & when the Lord himself bid his Disciples baptize, he commanded them to baptize in the name of the Father, the Son and the holy 
Mat. 28.  Ghost. Also in another place of the Gospel, he said: My father shall send you 
joh. 14.  the holy Ghost in my name: Again he affirmeth the same, saying: When the comforter shall come, whom I will 
joh. 15.  send unto you from the Father, even the spirit of truth, which proceedeth of the Father, he shall testify of me: to be short we receive and allow the apostles creed, which teacheth us the true faith. We condemn therefore the jews, with all blasphemers of the holy Trinity, which we ought to honour. We condemn also all Heresies, and Heretics, teaching that the 
Heresies.  Son and the holy Ghost is God by name only. Also that there is in the Trinity a thing created, and serving or subject to the other, to be short that there is in it any inequality of more or less, or that the Trinity hath one body, or is fashioned like a body, differing in manners or will, or confuse or solitary, as though the Son and the holy Ghost were nothing else, but the affections, and proprieties of one God the Father, as Monarchici, the novatians, Praxeas, Patripassians, Sabellius, Samosatenus, Aetius, Macedonius, Anthropomorphitae, Arius, and such like did think.   

¶ Of Idols or Images of God, of Christ and of Saints. Cap. 4.  
BEcause God is an invisible spirit, 
Images of God the Father.  of an infinite essence, truly he cannot be expressed or represented by any Image, or any manner of Science. In consideration whereof, we fear not to call the images of God, (as the Scripture doth) mere lies. We reject therefore the Idols, not of the Gentiles only, but the Images of Christians also. For, albeit Christ did take upon him our humane nature, yet he took it not 
Images of Christ.  for that intent, to give a pattern to carvers and painters. He denied, that 
Math. 5.  he came to break the law & the Prophets: but by the law and Prophet's 
Deut. 4.  images be forbidden. He devied, that his corporal presence should profit his 
Esay. 40.  Church, he promised, that he would be always with us, by his spirit, who then would think that the shadow or 
joh. 16.  image of his body should profit the Godly any manner of ways? And seeing that he abideth in us by his spirit, we 
2. Cor. 3.  are doubtless the temples of God. But what agreement hath the temple of God with Idols? And seeing that the blessed 
2. Cor. 6. Images of Saints. Act. 3. 14. Apo. 14. 22.  spirits & heavenvly Saints would in no wise be worshipped, and were against Images, while they lived here upon earth: is it like that they being now Saints in Heaven, and Angels, are pleased with their Images, to the which men boowe their knee, put of their cap, and otherwise honour?  
To the end that men might be instructed in Religion and put in mind of divine matters, and their salvation, Christ hath commanded that his Gospel should be preached, he hath not licenced 
Marc. 16. Images are not Lay men's books.  us to paint Images, & to teach Lay men with pictures: he ordained his Sacraments also, but hath no where appointed Images to be erected. Moreover whether so ever we turn our face, the lively & true creatures of God are before our eyes, which being well marked (as it is meet they should) do much more move the beholder, than all the Images, or vain, immovable, rotten, and dead pictures of all the men in the world. Of these the Prophet spoke full truly: They have eyes and see not, etc. Therefore we allow the 
Psalm. 115. Lactantius.  judgement of Lactantius that ancient Doctor: saying, There is no doubt, but that there is no Religion, where so ever an Image is. We affirm also that Epiphanius that blessed Bishop did well, 
Epiphani ', & Jerome.  which finding in a Church porch a vealle, whereon was painted the image as it were of Christ, or of some Saint, cut it in pieces, & carried it away with him, because contrary to the authority of the Scripture, as he said, he saw the Image of Christ's humane nature hang on the Cross, wherefore he commanded that no more such vealles should ever after be hanged in Christ's Church, as be against our Religion, (quoth he) but rather that that scrupulosity should be taken away, which is unworthy of the Church of Christ, & not meet for faithful people. Furthermore we approve this sentence pronounsed of S. Augustine of true Religion: 
Augustine. cap. 55.  Let us not count it Religion, to worship the works of men's hands, for the crafts men that forge such things are much more excellent than their handy works, whom not withstanding we ought not to adore, or worship.   

¶ Of Adoration, serving and calling upon God by our only mediator jesus Christ. Cap. 5.  
WE teach men to honour, and worship the true God 
God only is to be adored and worshipped. Mat. 4.  only. We give this honour to none other, according to the commandment of the Lord: Thou shalt honour the Lord thy God, and him alone shalt thou serve. Verily all the Prophets have vehemently invaide against the people of Israel, because they worshipped strange Gods, and not the only true God. But we teach, that God is to be worshipped, as he himself hath taught us to serve him: that is, in Spirit, and truth: and not with any superstition, but with sincerity of heart, according 
Esay. 66.  to his word, lest he say to us at 
jerem. 7.  any time: Who required this at your hands? Paul avoucheth, that God is 
Act. 17.  not worshipped with men's hands, as though he needed any thing: We call upon him only in all dangers and affairs of our life, and that by 
God only is to be called upon for Christ's sake alone. Psalm. 50.  the intercession of our only mediator jesus Christ, for we are thus expressly commanded. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me: Moreover the Lord hath most bountifully promised us, saying: Whatsoever ye 
joh. 16.  shall ask of my Father he will give it you: Again, come unto me all ye that 
Math. 11.  labour, and are heavy laden, and I will refresh you. And again: How 
Rom. 10.  shall they call upon him in whom they have not believed? we then that believe in God only, call upon him only, and that for Christ's sake only. For there is one God saith the Apostle, and one mediator betwixt God, 
1. Tim. 3.  and man Christ jesus: And again, If any man sin, we have an Aduacate 
1. Io. 2.  with the father jesus Christ the righteous: wherefore we neither Adore the Saints in Heaven, neither worship, 
Saints should not be Adored, or called upon.  neither call upon them, ne yet acknowledge them to be in Heaven, as our intercessors or mediators to God. For God sufficeth us, & our only Mediator jesus Christ, wherefore we give not to any other the honour due to God, and his Son, because he hath plainly said: I will not give my glory 
Esay. 43. Act. 4.  unto an other. And Peter teacheth: Among men there is given none other name under Heaven, whereby we must be saved, but the name of Christ, in whom truly whosoever delighteth and taketh pleasure, they seek nothing without his help.  
How be it, we contemn not the Saints, nor think of them as we do 
What honour is to be given to Saints.  of the common people, for we acknowledge them to be the lively Images of Christ, the lovers of God, who have overcome the flesh & the world with glory, we love them therefore as our brethren, and honour them also, but not with godly honour, but have them in honourable estimation, and give them their due and just praise, we imitate also their good steps, for we most earnestly desire and wish, that we, being followers of their faith and virtues, may be made with them partakers of eternal life, and may dwell together with God for ever. In this behalf we like the sentence of S. Augustine of true Religion, saying: Let us not think it any Religion to worship dead men. If they have lived godly, they are not thought to be such, as require of us that honour, but rather such, as would have us to worship God, and rejoice when the eyes of our heart be opened through his mercy (whereby we are made felowseruantes of their reward). They are therefore to be honoured for imitation, not to be adored for Religion. Much less do we believe, that the Relics of Saints are 
Relics of Saints.  to be worshipped. The holy Saints in old time thought that they had sufficiently honoured the dead, if they had 
honouring the dead.  honestly, and comely committed their Relics to the earth, when their souls were ascended into Heaven. And they esteemed the virtues, learning, and faith of their forefathers to be most precious relics of all other: which gifts of God, as they extolled when they praised the dead, so they endeavoured to express in their own deeds, while they lived here on the earth.  
The self same old ancient holy men 
To swear by the name of God only. Deut. 10. Exod. 23.  swoore not but by the name of the only God jehovah, according to his law, by the which law as it is forbid to swear by the name of strange Gods, so we take no solemn Oaths required in the Saints name, we reject therefore in all these points the doctrine, that attributeth to to much honour to the Saints which be in Heaven.   

¶ Of God's Providence. Cap 6.  
WE believe that all things in 
All things are governed by God his Providence.  Heaven, in Earth, and all his creatures are preserved, and governed by the Providence of this wise, eternal, and omnipotent God. For David testifieth, saying: The Lord is high above all nations, and his glory above the Heavens, who is like unto the Lord our God that hath his dwelling 
Psalm. 113.  on high, who abaseth himself to behold things in Heaven, & in earth? Again he saith: Thou hast foreseen all my ways, for there is not a word in my tongue, but lo, thou knowest it 
Psalm. 139.  wholly, O Lord. Paul also witnesseth, in him we live, move, and have 
Act. 17.  our being. Rom. II. Of him, and thorough him, and for him are all things: Most truly therefore, and according to the Scriptures, hath Augustine in his book De agone Christi. Cap. 8. pronounced: The Lord said, are not two sparrows sold for a farthing? and one of them shall not light on the ground without your father: By which words 
Rom. 10.  he would declare unto us, that even that, which men think most vile, is governed by the omnipotent power of the Lord. For so speaketh the truth himself, the fowls of the air are fed by him, and the Lilies of the 
Mat. 6.  field were clothed of him, and the hears of our head are numbered. We condemn therefore Epicures, 
Heresies. Epicures.  which deny the Providence of God, and all those, which blasphemously say, that God is occupied about the wheels of Heaven, and neither seeth, nor yet careth for us and our matters. David also the kingly Prophet accuseth them, saying: Lord how long shall the 
Psalm. 94.  wicked triumph? They say, the Lord shall not see, neither will the God of jacob regard it. Understand ye unwise among the people, and ye fools when will ye be wise? he that planted the ear shall he not hear? or he that formed the eye shall he not see? How be it we despise not the means, as unprofitable, whereby the divine providence 
We ought not to despise lawful means to bring things to pass.  worketh, but we teach that we should so farrefoorth use them, as they are commended unto us in God's word.  
Wherefore we disallow their rash words, which say: If all things be governed by the word of God, doubtless, our endeavours and studies be in 
Objection.  vain, it shall suffice if we commit all things to the governance of God's providence, neither is there cause why we should be more careful for any matter, or do any thing else. For although 
Solution.  Paul did acknowledge, that he sailed by the providence of God, who said to him: Thou must bear witness of me at Rome also: who more 
Act. 23.  over promised, saying: No man shall be lost, neither shall there an hear fall 
Act. 27.  from the head of any of you, yet notwithstanding, the self same Paul avouched to the Centurion and Soldiers, except these abide in the ship, ye can not be saved. For God which hath appointed an end for every 
Note.  thing, even he hath ordained also both the beginning and means, by the which he may come to the end. The Ethnics ascribe the government of 
To fortune we ought not to attribute things. jam. 4.  things to blind Fortune, and uncertain chance, but S. james will not have us say, to day or to morrow we will go into such a City, & continue there a year, and buy and sell and get gain, but addeth, for that we ought to say, if the Lord will, & if we live, we will do this or that: And Augustine showeth in. 148. Psal. all things in the world, which vain men think to be done by chance, are not done but by God's word, because they are not brought to pass without his commandment: So it seemed that it was done by chance or fortune, that saul seeking his father's Asses, should light upon the Prophets Samuel. But God said 
1. Sam. 9  before the Prophet. To morrow I will send to thee a man of the tribe of Benjamin, etc.   

¶ Of the Creation of all things, of Angels, of the Devil, and of man.. Cap. 7.  
THis good & omnipotent God hath 
God made all things.  created by his eternal word all things both visible & unvisible, and preserveth them by his everlasting spirit: as David witnesseth, saying: By the word of God the heavens were made, and all the host of them by the 
Psal. 33.  breath of his mouth: all things that God made were very good, created for the profit and use of Man: We affirm that all those things did proceed of one beginning only. We condemn therefore the Manicheis & Marcionites, who impiously forged two substances or 
Manicheis, & Marcionites.  natures, the one good, the other evil, also two beginnings, and two Gods contrary to themselves, a good, and a bad. Angels and men, do excel all other Creatures: The holy Scripture pronounceth of Angels, that God maketh 
Psalm. 104. Angels.  the spirits his messengers, and a flaming fire his Ministers, also Heb. 1. Are they not all ministering spirits scent forth to minister for their sakes, which shall be heirs of salvation? Our Lord jesus Christ himself testifieth of the Devil. joh. 8. He hath been a 
The Devil.  murderer from the beginning, and abode not in the truth, because there is no truth in him, when he speaketh a lie, then speaketh he of his own: For he is a liar, and the father thereof. We teach therefore, that some Angels did continue in their obedience, & are appointed to the faithful service of God, and Man, and that other some fell, of their own accord, and being cast down headlong into eternal destruction are become the enemies of all goodness, and of the faithful. Now concerning Man, the Scripture sayeth: 
Of man.  That at the first, he was created good, 
Gen. 2.  according to the Image and likeness of God, that God placed him in Paradise, making all things subject to him, which thing David doth gloriously set forth. 8. Psalm. He gave him also a wife, & blessed them both, we say that man consists of two diverse Substances, comprehended in one person, of the soul (which is immortal, for being separated from the body, it neither sleepeth, nor dieth) and of the body, which is mortal, but shall, notwithstanding his mortality, in the latter day of judgement, be raised from the dead, to the end that ever after, the whole man, both body and soul, may remain always either in life or death. We condemn 
Heresies.  all them which jest at, or by subtle disputations call in doubt the immortality of the soul, or that affirm the soul to sleep, or to be a part of God. To be short, we condemn all the opinions of all those, whosoever think of Creation, of Angels, of Devils, and of man, contrary to the doctrine, which is taught us by the holy Scriptures, in the Apostolic Church of Christ.   

¶ Of the fall of Man, of Sin, and of the cause of sin.. Cap. 8.  
MAn was at the beginning created 
The fall of man..  of God, after his Image, in righteousness, and true holiness, good, and virtuous: but by the enticement of the Serpent, and thorough his own default, he fell from goodness & righteousness, and was made a bondeslave to sin, death, & sundry calamities. Such as he became after his fall, such are all they which be his offspring, subject I mean, to sin, to death, and diverse miseries. We understand by sin, that natural corruption of manderived 
What sin is.  or sprung from those our first parents to us all, wherewith we being drowned in wicked concupiscence, given to no good, but prone to all mischief, full of naughtiness, distrust, contempt, and hatred of God, are able of ourselves to do, no not so much as to think any good: Moreover increasing in years, offending by wicked thoughts, words and deeds against 
Mat. 17.  the law of God, we bring forth corrupt fruit meet for so corrupt a tree, by reason whereof thorough our own default, being subject to God's wrath, we stand in danger of just punishment, and should in deed utterly have been rejected of God, had not Christ our deliverer brought, & reconciled us to him again. By death therefore we understand, not only bodily death (whereof 
What death is.  we must also ones fast, for our sins) but also continual punishment due for our sin, and corruption: For the Apostle sayeth, We were dead in sin, 
Ephe. 2.  & were by nature the children of wrath, even as other were, but God, who is rich in mercy, when we were dead through sin, revived us with Christ. Likewise, Rom. 5. By one man sin 
Rom. 5.  entered into the world, and death by sin, and so death went over all men, for as much as all men have sinned.  
We acknowledge therefore, that 
Original sin.  there is in all men Original sin. We confess that all other sins, which come of it, be both in name and in very deed sins, by what name so ever they be called, either mortal sin, or 
Actual sin. Mar. 3.  venial, or that sin which is named the sin against the holy Ghost, which shall never be forgiven: We confess also that all sins be not equal, but some 
1. Io. 5.  more heinous, than other some, (although they spring out of one fountain of corruption and incredulity,) that according to the Lord his saying, it should 
Mat. 10. 11.  be easier for them of the land of Zodom in the day of judgement, then for that city which despiseth the glad tidings of the Gospel. We condemn therefore also those, which have taught contrary doctrine to this: Especially Pelagius & all Pelagians, with the jovianistes, who as the Stoyckes do, make all sins alike. We think in all points touching this matter as S. Augustine doth, who gathered out of the Scripture, and defended by them, this doctrine. Furthermore we condemn Florinus, and Blastus, against whom Ireneus wrote: also we condemn those, that make God the author of sin, for it is 
God is not the author of sin..  plainly written, thou art not the God, which wouldst iniquity, thou hatest 
Psalm. 5.  all them that work mischief, & wilt destroy all those, that speak lies. Again, joh. 8. When the Devil speaketh a lie, them speaketh he of his own, for he is a liar and the Father of lies, but in ourselves also there is vice enough, so that there is no need that God should power into us a new kind of wickedness, or more iniquity. Wherefore, when God is said in the Scripture, 
Objection.  to harden, to make blind, to give over in a reprobrate sense, it is to be understood, that God so doth by righteous judgement, as a judge, and just 
Solut.  revenger. To conclude, as oft as God in the Scripture is said to do, or seemeth to do any evil, it is not meant, that man doth no evil of himself, but it is signified, that God suffereth evil to be done, and letteth or hindereth it not, by his just judgement, although he might have stayed it, if he would, or else we may answer, that God turneth the sin of man, to a good use, as he did the sins of josephes' brethren: or else we may say that God ruleth and bridleth sin, lest it burst forth and range further, than it is meet. S. Augustine in his Enchiridion writeth after a wonderful and unspeakable sort, that is not done without God's will, which is done, notwithstanding, contrary to his will, for it should not be done, if he would not suffer it to be done, neither doubtless doth he permit it unwillingly or by force, but willingly: Neither would he, being so good a God, suffer any thing to be evil done, except, being omnipotent also, he could turn the evil to good. thus much Augustine. Other questions, 
Curious questions.  whether God would that Adam should fall, or whether he compelled him to fall, or why he stayed him not from falling, and such like, we count to curious to be discussed, except perhaps the wickedness of Heretics or some importunate men, enforce us to declare these things out of the word of God, as oft times godly doctors of the Church have done. For we know that the lord 
Reg. 2.  did forbid man to take of the forbidden fruit, and that he punished the breach of his commandment. Neither are we ignorant that those things which are done, are not evil, in respect of God's Providence, will, and power, but in respect of Satan, & our will, which rebelleth against Gods will.   

¶ Of free will, and of the strength or force of man.. Cap. 9  
WE teach in this controversy, (which hath always bredds much contention in the Church) 
〈◊〉.  that the condition or state of man is three ways to be considered. First, what 
The state of man before his fall.  man was before his fall, that is to wit, that he was righteous, and had free-will to continue in goodness, or decline to ill, howbeit, he choose to do wickedly, whereby he entangled himself and all mankind in the snares of sin and death, as it is before declared: Secondarily we must consider in what case 
What man was, after his fall.  man was after his fall, he was not bearest of his understanding, his will was not taken from him, & he clean changed into a stone or a block, yet those gifts were so altered & diminished in him, that they were not so excellent, or able to do so much, as they were before his fall. For his knowledge was darkened, his will was made bond, whereas before it was free: for now it serveth sin not unwillingly, but willingly, for it is called Will, & not Will, therefore as touching wickedness or sin, 
Man doth evil not by compulsion but of his own accord. Man hath free-will to evil.  man not compelled either of God, or the Devil, but of his own motion, doth evil, and in this behalf hath free-will, to do mischief. Whereas we see it full oft come to pass, that God hindereth the wicked enterprises and counsels of man, that he hath not his purpose, we must not thereby gather, that he taketh from man the liberty he hath to do evil, but that he preventeth him, by his might and power, of that intent, which 
God disappointeth man's devices.  otherwise man had freely determined to do, as joseph's brothern did by their own free-will appoint to dispatch joseph out of his life, howbeit they could not do it, because God had otherwise by his council determined.  
As touching goodness and virtue, man's knowledge doth not as of itself 
Man cannot do good of himself.  judge well of divine matters. For the Scriptures written by the Evangelist and Apostles, require of every one of us, which would be saved, to be borne anew. So that the former birth by Adam, doth nothing profit us to obtain salvation. Paul saith: The natural 
1. Cor. 2.  man perceiveth not the things of the spirit of God. And in the. 2. Cor. 3. He denieth that we are sufficient of ourselves to think any thing, as of ourselves, but our sufficiency is of God. It is manifest that the mind and understanding guideth the will but if the guide be blind, it is evident how far will wandereth: Wherefore man (not yet being regenerated) hath no free-will to do good, no strength to bring any good thing to pass. The Lord in the Gospel affirmeth: Verily, verily, I say 
joh. ●.  unto you, that every one that committeth sin, is the servant of sin. And Paul the Apostle writeth: The 
Rom. 8.  wisdom of the flesh is enmity against God, for it is not subject to the law of God, neither indeed can it be. Furthermore man, after his fall, had much knowledge of earthly things. For God of his mercy, left him wit, but much differing from that which he had before his fall. God biddeth man sharpen his wits, and God himself increaseth his gifts in man. It is manifest 
Knowledge in all sciences is God's gift.  how little or nothing we profit in any art, without the blessing of God. Truly the Scripture witnesseth, that all sciences come of him, yea even the Ethnics ascribed the first beginning of arts to that Gods, as inventors thereof.  
Last of all we must consider, whether they, which are regenerated, have free-will, 
The strength of men regenerate, and after what sort they have free-will,  and after what sort they have it. In regeneration the mind is inspired with the holy spirit, to understand and know the secrets & will of God. And the will is not only changed by God's Spirit, but is made of ability also of her own accord to be willing, and able to do good. Except we grant this, 
Rom. 8.  we shall deny Christian liberty, and shall bring in, the bondage of the law. The Prophet jeremy speaketh thus: in the person of God, I will put my 
jerem. 31.  law in their minds and write it in there hearts. The Lord also sayeth 
Ezech. 36. joh. 8.  in the Gospel: If the Son of God shall make you free, ye shall be free in deed: And Paul to the Philippians. 1. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake: And again, I am persuaded that he which hath begun this good work in you, will perform it until the day of jesus Christ. Also Philip. 2. It is God which worketh in you both the will and the deed. Here notwithstanding two things are to be observed: First that those which be regenerated in election, 
two things to be noted.  and do good, both not only passively, but also actively, for they be driven of God to do that which they do. Wherefore Augustine doth well allege the God is called our helper, now none can be helped, except he take in hand something. The Manicheis spoiled man 
The Manicheis madness.  of all action, & made him as a stone or block: Secondarily we must note that an infirmity and seblenes remaineth in them which be regenerated. In seeing 
free-will in them that be regenerate, is feeble and very weak.  that sin dwelleth in them, and the flesh (although they be borne a new) striveth against the spirit, as long as they live, they do not altogether without comberaunce bring that to pass, which they determined, these things are confirmed by the Apostle Rom. 7. Gal. 5. Therefore weak is our free will by reason of the dregs of old Adam, and the natural corruption of manner, sticking fast in us to our lives end. Howbeit, seeing that the strength of the flesh & relics of the old man be not so strong, & of such puissance as utterly to suppress & conquer the working of the spirit, therefore the faithful are said 
Note.  to be free, yet so that they acknowledge their infirmity & weakness, without boostinge & bragging of their free will. For 〈◊〉 faithful ought always to keep in mind that saying, which so often S. Augustine repeateth out of the Apostle: what hast thou, that thou didst not receive? & if thou hast received it why hastest thou, as though thou receivedst it not? Moreover that thing cometh not strait way to pass, which he appointed. 
The success of things is in God's hand. Rom. 1. In outward things all men have free-will.  For that success of things is in God's hands. Whereupon Paul desireth the Lord to prosper his journey, even for this cause, than our free-will is but a weak free-will: Howbeit no man denieth, but that men regenerate and not regenerate, have free-will in outward things: for man hath his constitution as other living creatures have, that he will do one thing, and will not do an other thing, so he may speak, or hold his peace, go out of the house, or tarry within doors. Yet here the power of God is always to be marked, which brought to pass, that Balaam 
Num. ●4.  could not go thither, whether he would, neither Zacharie returning 
Luc. 1.  out of the Temple, could speak, as he had a good will to do. We condemn 
Heresies.  in this behalf the Manicheis, who denied that free-will was to a good man the beginning of evil. We condemn also the Pelagians, who affirm that an evil man hath free-will enough to keep a good commandment: both of them are reproved by the holy Scripture, which saith against the Manicheis: God made man righteous and good: against the Pelagians. If the Son of God shall make you free, you shall be free in deed.   

¶ Of God's predestination, and election of his Saints. Cap. 10.  
GOd hath from the beginning predestinated 
God chooseth freely of his grace  or chosen freely, and of his mere grace, for no respect that is in men, the Saints, whom he will have saved, for Christ's sake, according to the Apostles saying: God 
Ephes. 1.  hath chosen us in him, before the foundation of the world: And again, who 
2. Tim. 1.  hath saved us & called us with an holy calling, not according to our works, but according to his own determinate council, and grace which was given to us, thorough Christ jesus, before the world was created, but is now made manifest, by the appearing of our saviour jesus Christ. Wherefore not without a means, although not for 
We are chosen or predestinated for Christ his sake.  our merits, but in Christ & for Christ God hath chosen us, so that they, which are now engraffed in Christ by faith, be also elected, and they be reprobrate or cast aways which are without Christ. agreeable to the saying of the Apostle: Prove yourselves, whether ye are in the faith, know 
2. Cor. 13.  you not your ownselues? how that jesus Christ is in you, except ye be reprobates? To conclude, the Saints are chosen in Christ by God to a certain 
To what end we are chosen. Ephes. 1.  end, which the Apostle declareth, saying: He hath chosen us in him, that we should be holy, and without blame before him in love, who hath predestinated us to be adopted thorough jesus Christ unto himself, 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 certain place mention be made of the 
We should hope the best of every man.  small number of the elect, yet we must hope well of all, not rashly judging any man to be a reprobrate. Paul saith. I thank my God for you all (he speaketh 
Philip. 1.  of the whole Church of the Philippians) because of the fellowship, which ye have in the Gospel, being persuaded, that he, which hath begun this good work in you will perform it until the day of jesus Christ, as it becometh me so to judge of you all. And when the Lord was demanded, whether there were few in number 
Whether few be chosen.  that should be saved, he answered not, that a few, or many should be saved, or damned, but rather exhorted every man to labour, that he might enter in through the straight 
Luc. 13.  gate: as though he had said, it is not your part so curiously to inquire of these things, but rather to endeavour that by the right way ye may enter into Heaven.  
Wherefore we allow not their wicked 
Objection.  talk, which prattle, that a few are chosen, and seeing I am not certain, whether I be any of that small number or not, I will take my pleasure. Neither those, that say: If I be predestinate or elect of God, nothing: shall hinder me from the Salvation, already certainly appointed for me, whatsoever I do, for if I be one of the reprobrate, no faith, no repentance shall help me, seeing that Gods determinate sentence can not be changed, and therefore all teachings 
Solution.  and admonitions are unprofitable: that saying of the Apostle maketh against 
2. Tim. 2. Admonitions are not in vain.  them. The servant of the Lord must be apt to teach, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, and that they may come to amendment out of the snare of the Devil, which are taken of him, at his wil But Augustine in his book entitled De bono perseverantiae. Cap. 14. and the residue following doth show, that both must be preached, not only the grace of free election, and predestination, but also wholesome admonitions. We disallow therefore those, which demand without Christ, whether they be elected from the beginning, and what God determined of them before the world was made, for thou must hear the preaching of the Gospel and believe it, 
Whether we be elect.  and must undoubtedly think, if thou believe and be in Christ, that thou art one of the elect. For the father hath opened to us by Christ, (as even now I declared) out of the Apostle. ij. Tim. j the eternal sentence of his predestination. We ought therefore to teach, and to consider above all other things, how much love our heavenly father, hath revealed to us thorough Christ: We must hear what the lord himself daily saith to us in his Gospel, and mark how he calleth us, saying: Come unto me all ye that labour, and 
Math. xj.  are heavy laden, and I will refresh you. So God loved the world, that he gave his only begotten son for the world, to the end, that all, which believe 
Ihon. iij.  in him should not perish, but have life everlasting. Also Math. xviij. It is not my father's will, that any of these little ones should perish. Let Christ therefore be our glass, wherein we may behold our predestination, we shall have a testimony plain and sure enough, that we are written in the book of life, if we take part with Christ, and if he be ours, and we his, knit together with the bonds of true faith, when we be tempted about predestination 
Temptations about Predestination.  (than the which temptation; there is scase any more dangerous) let it be our comfort, that God's promises are general to the faithful, saying: Ask and ye shall receive, every man that asketh, receiveth. And to conclude; 
Luke. xi.  let us rejoice, that with the whole church of God, we pray; Our father which art in heaven. etc. That we are also by Baptism, engraffed in Christ's body, and fed in the church oftimes with his flesh and blood, to the obtaining of life everlasting. With these comforts we being strengthened; are willed by Paul, to work our salvation, with fear and trembling.   

¶ Of jesus Christ true God, and perfect man, the only saviour of the world. Chap. 11.  
WE believe and teach, that the son of God our lord jesus 
Christ is true God.  Christ from the beginning, was predestinate of his father, to be the saviour of the world, and that he was begot not only, when he took flesh of the virgin Marie, and before the foundation of the world was laid, but even before all eternity, and that of his Father, after an unspeakable sort. For Esay saith. xxxv. What man shall declare his generation. And Mich. v. His going forth hath been from the beginning, and from everlasting. And John in the Gospel. Cham j In the beginning was the word, & the word was with God, and that word was God. etc. Therefore the Son, touching his divinity, is coequal, and of one substance with the Father, true God, not by name or adoption, or any dignity only, but in substance, and nature, as John the Apostle saith. 
1. joh. 5.  This is the true God, and life everlasting, and Paul Heb. j He hath made his son heir of all things, by whom he made the world, being the brightness of the glory, and the engraved form of his person, and bearing up all things by his mighty word: for in the Gospel the Lord himself hath said: Glorify thou me, O father, with thine own self, with the glory which 
Ihon. xvii.  I had with thee before the world was. It is written. John. v. That the jews sought to kill Christ, because he called God his father, making himself equal with God: we detest therefore the impious doctrine of Arrius, and all the Arians 
Heresies.  against the son of God, but chiefly the blasphemies of Michael servetus a spaniard, and all that take his part, which blasphemies against the son of God, Satan by them hath, as it were, brought from hell, and most impudently and impiously doth sow abroad in the world. We believe also & teach, that the self same 
Christ being true man had flesh also.  eternal son of the eternal God, was made the son of man also, of the seed of Abraham and David, not by carnal copulation (as Hebion said) but conceived most purely of the holy ghost, and borne of Marie, who notwithstanding continued a virgin, as 
The virgin Marie. Math. i Ihon. i Hebre, two.  the story of the Gospel, diligently setteth out unto us: and Paul saith, he chose not Angels, but the seed of Abraham. John the Apostle, likewise saith: He that believeth not, that jesus Christ came in the flesh, is not of God. The flesh therefore of Christ was neither fantastical, nor brought down from heaven, as Valentine and Martion dreamt. Furthermore, our lord jesus Christ, had a soul, not void of sense & reason, as Appollinaris thought, 
jesus Christ had a soul endued with reason.  neither had he flesh without a soul, as Eunomius taught, but a soul indeed with reason, and flesh with all her senses: by the which senses he felt and suffered true & unfeigned torments & griefs, at the time of his passion 
Mat. xxvi.  as he himself said: My soul is very heavy even to the death: and in John the twelve Now my soul is troubled. etc.  
We acknowledge therefore two 
Two natures in Christ.  natures, a divine, and human in our one Lord jesus Christ, and further say, that they be joined or knit together, not confounded or mixed, but rather that the property of their natures remain safe in one person, united or joined together, for that we worship one Christ our Lord, and not two: I say one, true GOD, and true man, as touching his divine nature, of like substance with his father: as 
Heb. 4.  touching his humanity, of like substance with us men, and like in all points, excepting sin. For as we do abhor from the Nestorians opinion, 
Heresies.  making two of one Christ, and breaking the unity of his person, so we willingly detest the madness of Eutiches, and Molothelites, or Monophistices, who deny the property of his human nature. Neither do we teach, that Christ his divine nature did suffer, 
Christ his divine nature suffered not, neither is his humane nature every where.  or that he as touching his human nature, remaineth to this day on the earth, or that his humanity is every where: neither do we think or teach, that Christ had no true body, after it was glorified, or that than it was deified, and so deified, that it kept not the properties of a body and soul, or that it was changed all together into a divine nature, and begun to be only one substance. Wherefore we allow not the fond foolish quirks of Schuenkfeldius, 
Heresies.  and such like subtle disputers, nor their intricate, obscure reasoning of this matter, wherein they agree not among themselves. Further more, we believe, that our Lord jesus Christ suffered and died in deed, for us in the flesh, as Peter saith. We 
1. Pet. 4. Christ touching his humanity suffered in deed.  detest therefore the jacobits, and the Turks most impious madness, who abhor the passion of Christ. In the mean while we deny not, but that the Lord of glory, according to Paul's words, was crucified for us. For 
1. Cor. 2.  devoutly and reverently we read, and use the common property of speech drawn out of the scriptures, and used of all the old writers, in expounding and reconciling the places of the scriptures, which seem to disagree. We believe and teach, that the same our Lord jesus Christ, did rise from the dead in the self same true flesh, in the which he was crucified and died, and 
Christ his resurrection.  that he raised not up an other body, in steed of that which was buried, nor that he became a spirit, whereas before he was flesh, but that he kept still his true body. Therefore, when his disciples thought that they saw the spirit of the Lord, he showed them his 
Luke. xxiiii.  hands and feet, pierced with nails, and razed with wounds, adding these words: behold my hands and my feet, that it is I myself, handle me, and see, for a spirit hath no flesh and bones, as ye see me have.  
In the self same his flesh we believe, 
Christ his true ascension into heaven.  that our Lord jesus Christ, did ascend above all heavens that may be seen, into the very highest heaven, that is to wit, the seat of God, and place of the blessed, where he sitteth on the right hand of God the father: which 
The right hand of god.  right hand, although it signify equal glory and Majesty with God the father, yet it is taken for a certain place also, whereof the Lord speaketh, saying, that he would go away, and prepare 
Ihon. xiiii.  a place for his Disciples. The Apostle Peter also witnesseth, that the 
Acts. iii.  heavens must contain Christ, until the time, that all things be restored. And he himself shall come again from heaven to the judgemét, at such time 
The coming of Christ.  as there shall be in the world most wickedness: and antichrist (true religion being corrupted) shall overwhelm all with superstition and impiety, cruelly persecuting the church, embruing himself with the blood of God his saints, and consuming their bodies with fire: then, than I say, Christ will 
Acts. xvii. i. Thes. iiii. Math. xiii. The Resurrection of the dead.  come to judge the quick & the dead, to receive his elect to his mercy, and to destroy antichrist. For the dead shall rise, and they which are found living in that day, shall be changed in the twinkling of an eye, and all the faithful shall be carried up into the air to meet Christ, and so from thence they shall with him enter into a blessed place, where they shall live with him world without end: but infidels and impious persons, shall descend with the Devils into hell fire, there to be 
i Cor. xv. Math. xxv.  burned for ever, and never to be delivered or released of their torments.  
We condemn therefore all, which 
Heresies.  deny the true resurrection of the body, and those, who with John of jerusalem (against whom Jerome wrote) think not a right of glorified bodies: We condemn those, who thought that the devils and all wicked men, should at the length be saved, and have an end of their punishments. For without exception the Lord hath said: Their fire is never quenched, & their worm doth never die. Moreover we condemn jewish dreams, dreaming that before the day of judgements, there shall be in the earth a golden world, wherein the godly (their wicked enemies being oppressed) shall possess the kingdoms of the earth. For we are far otherwise taught in the Gospel. Math. xxiv. Luk. xxv. and xvij. Also in the doctrine of the Apostles. ij. Thess. ij. and. ij. Timo. iij. iiij. chapters. Furthermore our Lord by 
The fruit of Christ his death and resurrection.  his death and passion, and by all things, which sithence his incarnation, he did and suffered for our sakes, hath reconciled our heavenly father to all 
Rom. 4.  believers, hath purged by his sacrifice our sin, hath unarmed death, broken the strength of condemnation and 
Cor. 7.  hell, hath by his resurrection from the dead, restored us to immortal life: for 
Io. 6. 11.  he is our righteousness, life, and resurrection: to be short, he is the fullness, the perfection, and the discharge, the health, and most abundant sufficiency 
 1. 2.  of all the faithful. For the Apostle saith, so it pleased the father, that all fullness should dwell in him, and in him ye are made perfect.  
For we teach and believe, that this 
That Christ is thouly saviour of the world.  jesus Christ, our only and eternal Lord, is the saviour of all mankind, and of all the world: in whom by faith so many are saved, as were saved before the law, under the law, and during the time of the Gospel, and all 
joh. 10.  that shall be saved before th'end of the world. For the Lord himself saith in the Gospel, he that entereth not in by the door into the sheepfold, but climbeth 
joh. 8.  up an other way, he is a thief & a robber: I am the door of the sheep, 
Act. 4. 10. 15.  Abraham saw my day, and was glad: In like manner Peter the Apostle saith: There is salvation in none other, but in jesus Christ, neither is there among men, given any other name under heaven, whereby we must be saved. We believe therefore, that we shall be saved by the grace of God, even as our fathers were, according to Paul his saying, All our fathers did eat of the same spiritual meat, & did all drink the same spiritual drink. For they all 
1. Cor. 10.  drank of the spiritual rock, that followed them, and the rock was Christ. Therefore we read, that John also writeth, 
Apoc. 15.  that Christ was that Lamb, which was killed from the beginning of the world: And that John the baptist witnessed, that Christ is the lamb 
joh. 1.  of God, which taketh away the sins of the world: Wherefore we openly profess and Preach, that jesus Christ is the only redeemer and saviour of the world, a King and chief Priest, the true Messiah, and he that was looked for, I mean, that holy blessed one, whom all the figures of the law, and Prophecies of the Prophets, prefigured and promised. GOD hath fulfilled his promise, and hath sent him to us, so that we ought not to look hereafter for any other, neither resteth there any more now, but that we give all glory to Christ, and believe in him, contenting ourselves with him only, despising and rejecting all other helps to obtain life everlasting. For they are fallen from grace and make Christ to die in vain for them, 
Gal. v.  which seek salvation in any other thing, then in Christ alone.  
Now in few words to speak much concerning this matter, whatsoever is decreed by the scriptures of the mystery of our Lord jesus Christ his incarnation, and comprehended in the holy sacraments, and concluded in the first. iiij. most godly Synods, holden 
The approved Credes of counsels.  at Nice, Constantinople, Ephesus and Chalcedon, whatsoever is contained in the Crede of that blessed man Athanasius, or in the like, we believe it with a sincere heart, we freely & plainly confess with unfeigned lips, condemnyng all other opinions contrary to them. Thus we defend in all points, the true and catholic Christian faith, knowing that in the forenamed Credes, nothing is contained, that is not agreeable to the word of God, or plainly and truly setteth not forth the Christian faith.   

¶ Of God his law. Chap. 12.  
WE teach that in the law of 
The law of God declareth his will.  God, is declared to us his will, what he would, and what he would not have us to do, what is good and just, what is evil and unjust. Therefore we confess, that it is a good and a holy law, 
Rom. 2. The law of nature.  and that this law was both written with the finger of God, in the hearts of men, and is called the law of nature: and also that it was graven with the finger of God, in the two Tables of 
The two Tables of Moses. Three kind of laws.  Moses, and at large expounded in his books: we divide it (for plains sake) into three parts: Whereof the first is the Moral law, which is contained in the ten commandments: The second is, the Ceremonial Law, which entreateth of Ceremonies, and 
Exod. 20. duty. v.  worshipping of God: The third is, the judicial Law, which consisteth in Civil matters.  
We believe, that in this Law of God, the will of God and all necessary 
God his law is perfect.  precepts for our whole life, is fully taught: for otherwise God would not forbid to add any thing to his law, or to take aught therefro. Neither would 
Deut. 4. 12.  he have had commanded, to walk uprightly in this law, declining neither to the right, nor left hand. We teach also, that this Law is not given to man, to the end he should be justified, 
why the law was given.  by the keeping and observing it, but rather, that by the knowledge of the law, he might acknowledge his infirmity; sin and condemnation, and despair of any help by his own strength might be converted to Christ, through faith: For the Apostle saith plainly: The law causeth wrath: And Gal. iij. 
Ro. iii. iiii.  By the law cometh knowledge of our sins: For if there had been a law given, which could have given life, surely righteousness should a been by the law: but the scripture concludeth all under sin, that the promise thorough faith in jesus Christ, should be given to them that believe: wherefore the law was a school master, to bring us to Christ, that we made be made righteous by faith. Neither could, nor yet any flesh is able, to satisfy the law 
Flesh cannot fulfil the law.  of God, and to fulfil it, for the weakness that is in our flesh, and still remaineth in us, even to our last gasp. Again the Apostle saith, that which 
Roma. v.  the law could not (because it was weakened by the flesh) that God performed, by sending his own son, in the form of flesh, subject to sin. Therefore Christ is the perfection of 
Roma. x.  the Law, and hath fulfilled it for us: who, as he did bear the curse of the law, while he was made accursed for our sakes, so he maketh us by faith, 
Gala. v.  partakers of his fulfilling the Law, his righteousness and obedience being accepted, as though it were ours. In this respect therefore, the law of God 
In what respect the law of God is abolished.  is abolished, in that it doth no more condemn us, nor cause wrath to fall upon us: For we are under grace, not under the law. Moreover, Christ hath fulfilled all the figures of the Law, wherefore the shadow ceased, when the body came, for that now in Christ we have the truth, and all fullness. notwithstanding, we do not therefore disdain or despise the law, for we remember the words of the Lord, saying: I came not to break the law, 
Math. v.  and the Prophets, but to fulfil them. We know that, in the law is showed sundry kinds of virtues and vices, we are not ignorant, that if the law be expounded by the Gospel, it is profitable to the church, and therefore we affirm that the reading thereof, ought not to be banished out of the church: For although Moses face was covered with a Vele, yet the Apostle affirmeth that Vele, to be taken away and abolished by Christ. We condemn all that the old and new heretics 
Heresies.  have taught, against the law of God.   

¶ Of the Gospel of jesus Christ, of his promises. Of the spirit, and of the letter. Chapit. 13.  
THe Gospel doubtless is contrary to the Law: for the law causeth wrath, declareth the curse, but the Gospel preacheth grace, & blessing. John. i. 
Ihon. i.  saith, the law was given by Moses, 
Our forefathers had promises of the gospel.  but grace and truth, sprang by jesus Christ: Yet notwithstanding it is most certain, that they, who were before the law, and under the law, were not altogether destitute of the Gospel: For they had marvelous large promises of the Gospel, as these: The seed of the 
Gene. iii. Gene. xxii. Gene. xlix. Deut. xviii. Acts. iii.  woman, shall break the serpent's head, and in thy feed shall all nations be blessed. The sceptre shall not be taken away from judah, until Silo come: The Lord shall raise up a prophet, from the midst of his brethren.  
And surely we acknowledge, that 
Two kinds of prounses.  our forefathers had two kinds of promises revealed to them, as we have to us: Some were of earthly matters, as are the promises of the land of Canaan, of victories, and such as are to this day made to us, concerning our daily bread: Some other were then, and now also, be of heavenly and eternal things: that is to wit, of god's grace, of remission of sins, and life everlasting, by faith in jesus Christ. Our forefathers had in like manner, not only outward and earthly, but also Spiritual and Celestial promises in Christ: For of salvation speaketh Peter. 
i. Peter. i.  The Prophets have inquired and searched, who prophesied of the grace, that should come unto us. etc. Of this also the Apostle Paul writeth. Ro. i. The Gospel of GOD was promised before by gods Prophets, in the holy scriptures: Hereby than it is evident, that the old fathers, were not quite destitute of all the Gospel.  
But although they had the Gospel 
What the gospel properly is.  after this sort, in the writings of the Prophets, whereby they obtained salvation in Christ by faith: yet the gospel is properly called, that glad and happy message, by the which, first by John baptist, then by jesus Christ himself our Lord, afterward by his Apostles, and their successors, it was preached to the world, that GOD had now performed that, which he promised from the beginning of the world, in sending, or rather giving to us his only son, and in him atonement with the father, forgiveness of sin, all fullness, and life everlasting. Therefore the Gospel is truly called that history, which is written of the four Evangelists, declaring how these things were done, and fulfilled of Christ, and what he taught and did. And that they, which believe in him, have all abundance of grace: The preaching and writing of the Apostles, wherein they show unto us, how the son of God is given to us of his father, and in him all life and salvation, is in like manner truly said, to be the doctrine of the Gospel: So that even to this day (if it be sincerely preached) it loseth not so worthy a name.  
The preaching of the gospel, is called 
The spirit and the letter two. Cor. iii.  also by the apostle, the Spirit, & the service of the Spirit, because that it is made of great efficacy, & lively by faith in the ears, or rather in the hearts of believers, by the holy ghost illuminating them. For the letter, which is contrary to the spirit, doth surely signify every outward thing, but chief the doctrine of the law, which causeth wrath to unbelievers, and provoketh to sin, without the aid of the spirit, and faith working in their minds: For the which cause, the Apostle calleth it also the ministery of death. For here unto belongeth that saying of his: the letter killeth, but the spirit quicekneth. The false Prophets preached the gospel corruptly, mingeling the Law therewith, as though Christ could not 
The heresies  save us, without the law: Such as the Hebionites are said to be, who sprang of the heretic Hebeon: Such were the Nazareans, which were in old time called Minei, whom every one we condemn: Preaching the Gospel purely, teaching, that by the spirit alone, and not by the law, believers are justified. But of this matter we will entreat hereafter more at large, in the title of justification.  
And albeit, the Preaching of the Gospel, compared with the Pharisees 
The doctrine of the Gospel is not new, but a most ancient doctrine.  doctrine of the Law, seemed, when it was first preached by Christ, to be a new doctrine (which Hieremie also prophesied of the new Testament) yet in very deed, it was not only then and now is old doctrine) as now adays Papists call it new, comparing it with their long received doctrine) but also is the most ancient doctrine in the world: For God from the beginning, predestinated she world to be saved by Christ: Which predestination, and eternal counsel of his, he hath opened to the world, by the Gospel: whereby it is manifest, that the Religion and doctrine of the Gospel, is the eldest of all, that ever was, is, or shall be. Wherefore we say, that all they are foully deceived, and speak unseemly of Gods everlasting counsel, which affirm, that the Gospel and this religion, is sprung up of late, and is a faith scase thirty years old: In whom that saying of Esay the Prophet 
isaiah. v.  is fulfilled: Woe be to them, that speak good of evil, and evil of good: which put darkness from light, and light from darkness, and that put bitter for sweet, and sweet for sour.   

¶ Of repentance, and the conversion of man. Chap. 14.  
THe Gospel hath joined unto 
what repentance is. Luke. xxiiii  it, the doctrine of Repentance: For so said the Lord: Repempentaunce and remission of sins, must be preached in my name, to all nations. By repentance we understand, the amendment of the mind, in the sinful man, provoked thereunto by the preaching of the Gospel, and inward working of the holy ghost, and received with true saith, whereby the sinner doth strait way acknowledge his natural corruption: and all his sins reproved by the word of God, and being hariely sorry for the same, doth not only bewail his iniquities, but being ashamed thereof, confess them, but also with disdain detest them, minding earnestly to amend, and always endeavouring to lead an innocent and virtuous life, as long as he liveth. And this assuredly 
Repentance is a true conversion from satan to God.  is unfeigned repentance, to wit, a true conversion to God and all goodness, with a speedy departure from satan, and all evil. We also plainly affirm, that this repentance is the mere gift of God, and not the work of our 
Repentance is the gift of God. two. Cor. two.  strength: For the Apostle biddeth a faithful minister, diligently to instruct them, which resist the truth, assaying, if God at any time, will give them repentance, that they may know the truth. Moreover the sinful woman, mentioned in the Gospel, (who washed Christ's feet with her tears, and Peter, who wept bitterly, be wailing 
Luke. seven. and. xxii  his denial of Christ, do plainly declare unto us, what manner of mind, the penitent should have, when he earnestly lamenteth his sins, which he hath committed. The prodigal son also, and the Publican, mentioned in the Gospel, and compared with the Pharisie, are fit examples for us to imitate, in confessing our sins. The prodigal son said: Father, I have sinned against heaven, & in thy sight, now I am not worthy to be called thy son, make me as one of thy hired servants. The Publican, not being so bold, as to lift up his yies to heaven, knocking his breast, cried, O God be merciful to me a sinner. These penitent offenders, we doubt not, but that God received again to his mercy and favour. For John the Apostle saith: If we acknowledge our 
i. Ihon. i.  sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness: If we say we have not sinned, we make him a liar, and his word is not in us.  
We believe that this plain and free confession, which is made only to God, either privately, betwixt God and the offender, or openly in the Church, when the general confession of sin is recited, doth suffice: and that it is not necessary, to obtain remission of sins, by confessing our offences, 
Popish confession.  with whispering in a priests ear, or by hearing his absolution, while he layeth his hands upon our heads: For of such manner of repentance, there is found in the holy scriptures, neither any commandment, ne yet example. David protested saying, I acknowledged 
Psal. xxxii.  my sin unto thee neither hid I mine iniquity from thee, I thought, I would confess against myself, my wickedness unto the Lord, and thou didesst remit the punishment of my sin. The Lord also teaching us to pray, and eke to confess our iniquities, said. Thus shall ye pray: Our father, which art in heaven. etc. 
Math. vi.  forgive us our trespasses, as we forgive them that trespass against us. It is therefore necessary, that we confess our faults, and that we reconcile 
Note.  ourselves to our brother, if we have offended him: Of the which kind of confession, james the Apostle speaketh, saying: Acknowledge your sins 
james. v.  one to another. How be it, if any 
what private Confession is allowed.  man being oppressed, with the burden and temptation of doubtful sin, would ask counsel, and seek comfort privately, either of the minister of the church, or any other learned in the Laws of God, we disallow it not: In like manner we greatly commend, that 
Public confession.  general and public confession of sins, which is accustomed to be rehearsed (as we said before) in the Church and holy assemblies.  
Many babble marvelous things, of the Keys of the kingdom of God, 
The forged keys of the kingdom of heaven.  and forge thereby swords, spears, sceptres, crowns, and absolute authority, over the greatest kingdoms: to 
The true keys.  be short, over bodies and soul. We simple judging, according to God his word, say, that all ministers lawfully called, have and occupy the keys, when the preach the Gospel, that is, when they teach, exhort, comfort, reprove, and keep in good order the people, committed to their charge. For in 
To open, or to shut the kingdom of God.  so doing, they open the kingdom of heaven to the obedient, and shut it to the disobedient. These keys the lord promised to his Apostles. Math. xvi. and performed his promise. Ihon. xx. Mark. xvi. Luke. xxiiii. when he sent his disciples, and bid them preach the Gospel, and forgiveness of sins, to all the world. Paul. ij. Cor. v. saith, that the Lord hath given to his ministers, the office of reconciling sinners to God: What that is, immediately he declareth, adding: The word or doctrine of reconciliation. And more plainly expounding his own words, enferreth that Christ his ministers, do the embassage of Christ in his name, representing God his person, exhorting his people to be reconciled to God, by faithful obedience. They then use the Reys, when they exhort 
The use of the keys.  us to faith and repentance: So they reconcile to GOD, so they forgive sins, so they open the kingdom of heaven, and bring believers in, far 
Mat. xxiii.  otherwise, than they of whom the lord spoke in the Gospel: woe be to you Scribes and pharisees, Hypocrites, because ye shut up the knowledge of heaven before men: for ye yourselves go not in, neither suffer ye them, that would enter, to come in. Well therefore and effectually do ministers absolve, when 
To adsolue.  they preach the Gospel of Christ, and remission of sins for his sake, which is promised to all that believe, and are baptized. Neither do we think, that the absolution is therefore of greater virtue, because it is whispered in one's ear alone, or mummeled over on's head: We think notwithstanding, that remission of sins, ought diligently to be preached to all men, and that every particular man ought to be admonished, that it lieth him upon, to seek for remission of his sin.  
But how circumspect and diligent penitentes ought to be, in endeavouring 
Amendment of life.  to lead a new life, in depressing the old, and stirring up the new man, examples in the Gospel teach us: The Lord said to the man, whom he cured of the palsy: behold, thou art made 
Ihon. v.  whole, sin no more, lest some worse thing happen to thee: To the adultres woman, whom he condemned not, he said, go thy ways, sin no more: By 
Ihon. viii.  the which words doubtless, he meant not, that it was possible for man, to be without sin, as long as he lives in the flesh, but he would have us watch and to be very careful, to endeavour by all means we can, and to pray unto God, that we fall not again into those sins, from the which we are risen, as it were, and that we be not overcome with the flesh, the world, and the devil. Zacheus the Publican being 
Luke. nineteen.  received into God his favour, crieth in the Gospel: Behold, half my goods I give to the poor, O Lord, and if I have deceitfully beguiled any man, I restore him. iiij. times so much. After 
Good deeds required in the penitent.  the same sort therefore, we preach that restitution, mercy, and almose deeds, are necessary to be done of them, which truly repent. And generally, with the Apostles words we exhort all, and say: Let not sin reign in 
Roma. vi.  your mortal bodies, to obey it in the lusts thereof, neither give your members, as weapons of unrighteousness unto sin, but give yourselves unto God, as they that are a live from the dead, and give your members, as weapons of righteousness unto God.  
Wherefore we condenne all the impious 
Heresies.  words of those, the despise the preaching of the Gospel, and say: It is an easy matter, to return to God. Christ hath made satisfaction for all sin. We shall quickly have pardon for our wickedness what hurt then shall it do us to sin? We need not much to pass for repentance. etc. Such impious talk I say, we condemn. Howbeit, we teach, that at all times, each sinner may have free access to God, who forgiveth the faithful all their iniquities, except only the 
Mark. iii.  sin against the holy ghost. Therefore we disallow the old & new novatians with the heretics called Catharie: chiflie we condemn the gainful doctrine of the pope, touching penitence. And against his Simony, & his symonicall pardanes, 
Popish pardons.  we allege the judgement of Simon Peter, thy money perish with thee, because thou thinkeste, that the 
Acts. viii.  gift of God may be obtained with money, thou haste neither part nor fellowship in this business: For thine heart is not right in the sight of God. We discommend all those, who imagine, that they are able to make satisfaction 
Satisfactions:  for their sin, which they have committed, and that with their own satisfactions. For we teach that Christ only, by his death and passion, is the satisfaction for all sin, and the pacifier of God his wrath: Yet notwithstanding, as we said before, we cease not to call upon men, to subdue the rage of the flesh: adding, that we ought not arrogantiie to hurl before God, our good deeds, as satisfaction for our sins, but rather humbly, like the children of God, to show our good living, as a token of new obedience, and thankfulness for our deliverance, and full satisfaction, purchased by the death of Christ the son of God.   

¶ Of the true justifying of the faithful. Chap, 15,  
TO justify (according to the 
what it is to justify.  Apostles meaning, in his disputation of justification) is to forgive sins, to absolve from the fault, and punishment also dew for the same, to receive into favour, and to pronounce just: for the Apostle to the Romans writeth: It is God that justifieth, who is it that condemneth: To justify and to condemn are here put as contraries. In Acts xiii. he saith: By Christ remission of sin is preached unto us, and from all things, from the which ye could not by the law of God be justified, by him every one that believeth, is justified. We also read in the law, and in the Prophets thus: If any strife arise between men, and they come unto 
Deut. xxv.  judgement, let the judges judge them but let the righteous be justified, and 
we are justified through Christ.  the wicked condemned: And isaiah. v. Woe be to them that justify the impious man, for any bribe. It is most certain, that we all are by nature impious sinners, and before the judgement seat of God, convicted of impiety, and guilty of death: howbeit we believe, that we are justified, that is to say, pardoned of our sins, and delivered from death by God (who is our judge) and that only for Christ his sake, without any respect of our own merits. For what can be more plain than that, which Paul saith: All 
Roma. iii.  have sinned, and are deprived of the glory of God, and are justified freely by his grace, and through the redemption, that is in Christ jesus.  
For Christ hath taken upon him, and borne the sins of the world, he hath satisfied the justice of God: God therefore for his only Christ's sake, 
justice imputed to us.  (who suffered death, and rose again) is merciful to our sins, not imputing them to us, but accepting Christ's justice, as our righteousness: so that now we are not only purged, and cleansed from sin, but also clothed with Christ his justice, and delivered from sin, death, and condemnation: to be short, we are made righteous, and heirs of life everlasting. To speak properly therefore, God alone doth justify us, and that only for Christ his sake, not laying our sins to our charge, but imputing his righteousness to us.  
Because we receive this justification, not for any of our works sake, 
we are justified by faith only.  but by faith in God his mercy, and through Christ, therefore we teach, and believe with the Apostle, that man is justified by faith only in Christ, not by the Law, or by any works. For Paul saith: We think that a man is justified by faith, without the works of the law: And again. Rom. iiij. 
Roma. iii.  If Abraham were justified by works, he hath wherein to rejoice, but not with God. For what saith the scripture? Abraham believed God, and it was counted to him as righteousness. Now to him that worketh, the wages is not counted by favour, but by debt, and to him that worketh not, but believeth in him that justifieth, the faith of the ungodly is counted for righteousness: And again. Ephe. ij. by grace are ye saved through faith, and that not of yourselves, it is the gift of God, and not of works, least any man should boast himself. Then because faith ketcheth hold fast on Christ, who is our righteousness, and attributeth all things, to the grace 
we receive Christ by faith.  of God in him, therefore justification is ascribed to faith, chief for Christ, and not because it is our work, for it is the gift of God. That we receive Christ by faith, the Lord declareth at large, where he useth this word, 
Ihon. vi.  Eat, for believe, and believe for eat: For as by eating we receive meat, 
Eat used for believe.  so by believing we are made partakers of Christ: Wherefore we divide not the benefit of justification, attributing 
justification is not to be attributed partly to us. and partly to Christ.  it partly to the grace of God, or to Christ, and partly to ourselves, our love to our works, to our merits: But we ascribe it wholly to the grace of God in Christ by faith. And which is more, out love and our works cannot please God, if they be done of us that are unjust: Wherefore we must first be made just, before we can love, or do just works: We are made just indeed (as we have declared) by faith in Christ, by the mere grace of God, who doth not impute our sins, but Christ his righteousness to us, and counteth our faith in Christ, as righteousness. Furthermore the Apostle plainly showeth, that 
i Timo. i.  love cometh of faith: The end of the Law is Love, issuing out of a pure heart, a good consctence, and an unfeigned faith.  
Here we speak not of a counterfeit, vain, idle, or dead faith, but of a lively and quickening faith, which through Christ (who is life, and quickeneth him, whom faith ketcheth hold on) is a live, and so is said to be, because 
Saint Paul's saying, is conferred with saint james. james. two.  she declareth herself to line by her lively works. Saint james then maketh nothing against this doctrine, who speaketh of a vain, and dead faith, whereof some boasted, albeit they had not Christ, living in them by faith. He saith also that works justify, not therein disagreeing from the Apostle (for then he were to be rejected) but showing that Abraham declared his lively and justifying faith, by his works. The which thing all the godly do, who notwithstanding put their trust in Christ only, and in no works of their own. For in an other place, the Apostle saith: Thus I 
Gala. two.  live, yet not I now, but Christ liveth in me, and in that that I now line in the flesh, I live by faith in the son of God, who hath loved me, and given himself for me, I do not abrogate the grace of God: For if righteousness be by the law, than Christ died in vain.   

¶ Of faith and good works, of their reward, and man's merit. Cham 16.  
CHristian faith is not a bare opinion, 
what faith is  or persuasion of men, but a most sure confidence, an evident and constant assent of the mind: to be short, a most certain comprehending of God his truth, set forth in the Scriptures, contained in the Apostles Crede, yea, and commanded of God himself (who surmounteth all goodness) But chiefly, faith is a confidence in God, and his son Christ his promises, which Christ is thence of all promises. This faith is the free gift of God, which only he giveth 
Faith is the gift of God.  of his grace to his elect, according to measure, when, to whom, and as much as he list, and that by his holy spirits by the mean of preaching the Gospel and faithful prayer. This faith is increased, and that, by God his mercy: For else the Apostle would not have 
The increese of faith. Luke. xi.  said, Lord increase our faith.  
All that hitherto we have said concerning faith, th'apostles have taught before us: For Paul saith: Faith is the ground of things, which are hoped for, and the evidence of those things 
Hebre. xi.  that are not seen. And again he saith: All the promises of god in Christ 
two. Cor. i.  are yea, and are in him Amen. To the Philippians he writeth, that it was 
Phi. i.  given to them, that they should believe in Christ: And again, Christ hath 
Rom. xii. two. Thes. three Rom. xi.  distributed to every man; a measure of faith: And again, All men have not faith, neither do all men obey the Gospel. Luke also witnesseth Act. xiii. As many as were ordained unto eternal life, believed: Wherefore he calleth faith, the faith of Gods elect: And again. Roma. x. Faith cometh by hearing, and hearing by the word of God. In other places, he often biddeth men pray for faith.  
The said Apostle affirmeth, faith 
The force of faith.  to be of great efficacy, declaring itself by Love: Faith quieteth the conscience, openeth to us a free entry unto GOD, that we may come to him with bolones, and obtain of him profitable, and necessary things: It keepeth us in doing our duty, that we own to God, and our neighbour: In adversity, it strengtheneth us with patient, fashioneth and formeth in us true confession: and to speak all at a word, saith bringeth forth all kind of good 
Good works come of ●uth.  fruits, and good works in us. For we teach, that true good works, do spring of a lively faith, by the working of the holy ghost, and are done of the faithful, according to the will or rule of God his word. For Peter the Apostle faith, give all diligence 
i. Peter. i.  thereunto, and join virtue with your faith, and with virtue knowledge, & with knowledge temperance. etc. We said before, that the Law of GOD, which is the will of God, doth prescribe unto us, a pattern of good works. And the Apostle affirmeth, this is 
i. Thes. iiii.  the will of God, your sanctification, and that ye should abstain from uncleanness, that no man oppress, or defraud his brother in any matter: For God 
works that men invent of their own brain.  alloweth not those works, those worshippings, which we chose of our own head, which Paul calleth, volontarie religion. Whereof the lord 
 two.  also in the gospel saith. They worship me in vain, teaching the doctrine, and precepts of men. We reprove therefore such works, but we highly commend, and earenestly require those works, whichen be according to the will and commandment of God. 
The end of good works  We must therefore do good deeds, yet not to merit thereby life everlasting (for as the Apostle saith. Life everlasting is the gift of God) nor to make our boast or brag thereof, which 
Math. vi.  Christ reproveth, nor yet for gain, which also he disalloweth, Math. twenty-three. but to the glory of God, to commend our vocation, to show our thankfulness to God, and to profit our neighbour. Again our Lord faith in the Gospel: Let your light so shine before 
Math. v.  men, that they may see your good works, & glorify your father, which is in heaven: And the Apostle Paul, Eyh. iiij. Walk as becometh your vocation: Also Collo. iij. Whatsoever ye shall do, saith he, in word or deed, do all in the name of the Lord jesus giving thanks to GOD the father, through him. And Phil. ij. Look not every man on his own matters, but on other men's things also: And Tite. iij. Let our brethren learn to show for the good works, for necessary uses, that they be not unfruitful.  
Albeit therefore we teach, as the 
We reject not good works, but necessarily require them.  Apostle doth, that a man is justified freely, by faith in Christ, and not by any good works, yet we do not despise, or condemn good works, we knowing that man was not made, nor regenerate by faith, to be idle, but rather to do without ceasing, those things, which are good and profitable. For in the Gospel the lord faith: A good tree bringeth forth good fruit: 
Math. xii.  And in Ihon. xv. He that dwelleth in me, bringeth forth much fruit. To conclude, the Apostle saith, we are God's creatures made in Christ jesus, to do good works, which GOD hath prepared to walk in. And again 
Heresies.  who delivered himself for us, to redeem us from all our iniquity, and to cleanse his own peculiar people, which do good works. We condemn therefore, all those that despise good works, babbling that they are unprofitable, 
Our good works are not the cause of our salvation.  and not to be regarded. notwithstanding we think not, as was said before, that we are saved by good works, or that they are so necessary that without them no man was ever saved. For by grace, & by Christ's only benefit we are saved: Works come of saith necessarily, but yet salvation is unproperly ascribed to them, for most aptly it is to be attributed to grace. For that saying of the Apostle is very well known, if it be of grace, it is no more of works, or else were grace, no grace: But if it be of works, it is no more grace, or else were 
Rom. xi.  works, no more works.  
Those works doubtless do please God, and are allowed of him, which 
Good works please God.  we do with faith, because they please him by faith in Christ, who do good works, which also proceed of the grace of God, through the holy ghost. For saint Peter saith: In every nation 
Acts. x.  he that feareth GOD, and worketh righteousness, is accepted with him: And we cease not to pray for you, that ye might walk worthy of the Lord, 
Col. i.  and please him in all things, being fruitful in all good works. Therefore we instruct men, with as much 
Note.  diligence as we can, and beat into their ears, to embrace true, and not false or Philosophical virtues, to do in deed 
Hypocrites.  good works, and to perform the bound duty of a Christian man. We much discommend, both the sluggishness & hypocrisy of all such, as praise and profess the Gospel with their mouth, but with their filthy living defile it. And we lay before their yies, Gods horrible threatenings concerning this matter, his large promises & liberal rewards, with exhortations, comforts and rebukings.  
For we teach, that God geneth a 
God rewardeth our good deeds.  large reward to them that do good, according to the Prophets saying: Refrain thy voice from weeping, for 
jere. xxxi. isaiah. iiii. Math. v. x.  thou shalt have a reward for thy work. Christ also promiseth in the gospel: Be glad and rejoice, for great is your reward in heaven: And he that will give to one of these little ones, a Cup of cold water, verily I say to you, he shall not lose his reward. Howbeit we refer this reward, which the Lord giveth, not to men's merit, 
Note.  who receive the reward, but to 
why God rewardeth them that do good deeds.  the goodness, liberality and truth of God promising, and giving it: who notwithstanding he oweth nothing to any man, yet hath promised to give a reward to them, which faithfully worship him, but to that end GOD bestoweth on them his reward, that they should serve him. Furthermore, there be many things unmeet to be presented to God, and sundry things are found unperfit, even in the saints deeds or works. But because, God receiveth them into his favour, and loveth the workers for Christ his sake, he giveth them the reward, which he promised them. For otherwise our righteousness, is likened to filthy clothes. The Lord 
isaiah. lxiiii. Luke. xvii. men's merits, merit nothing.  also saith in the Gospel: When you have done all that is commanded you, say, ye are unprofitable servants: we have done but that, which was our bounded duty to not. Albeit then we 
Note Augu.  teach, that God rewardeth our good deeds, yet we teach there withal, as Augustine doth, that God crowneth in us, not our merits, but his own gift: And therefore, what reward soever we receive, we affirm that it cometh of the grace of God, worthelier called grace, than a reward, because that good, which we do, is done rather by God his mercy, then by our own accord. And as Paul saith: What 
i Cor. iiii.  hast thou, that thou hast not received? if thou hast received it; why boastest thou as though thou hadst not received it? And as out of that place, the holy martyr 
Cyprian.  Cyprian gathereth: We must glory in nothing, because we have nothing 
Heresies.  of our own: We condemn therefore these, who in such sort defend men's merits, that they diminish the grace of God.   

¶ Of the holy catholic church of God, of the one only head of the Church. Chapi, 17.  
seeing that God from the beginning, 
The church ever was, & ever shall be.  would have man saved, and come to the knowledge of the truth, it must needs be that ever there was, and now is, and to the end of the world there shall be 
what the church is.  a Church, that is to say, a company of the faithful, called and gathered out of the world, a company, I say, of all the Saints, to wit of them, which do truly know, and rightly worship the true God in Christ their saviour, according to his word, and by the aid of the holy Ghost: to be short; which are made partakers of all goodness, offered freely unto them, through Christ by faith. All these be citizens of one City, living under one Lord, under one kind of laws, being alike partakers of all good things: For so the Apostle calleth them, fellow citizens with the Saints, and of God's household folk, naming them saints, who abiding in the earth, are faithful, sanctified by the blood of god's son: Of whom this article of our 
Ephe. two. 1. Cor. vi.  belief speaketh, wherein it is said, I believe the holy catholic church, The Communion of Saints. And seeing that there is always one only God, one mediator between God and man jesus, our Messiah, and one shepherd 
There was never but one true church.  of the whole flock, one head of this body, to conclude, one spirit, one salvation, one faith, one Testament or covenant, it followeth necessarily, that there is one only Church also: Which therefore we call Catholic, 
Why it is called catholic.  because it is universal, & is dispersed throughout all the parts of the world and extendeth itself to all times, being limited and enclosed in no place, or tyme. We condemn therefore the Donatists, who straightly enclosed 
Heretics tying the church to certain places and times.  the church, in, I know not what corners of afric. Neither do we allow the romish Clergy, who bests that almost the only romish church, is the catholic Church.  
The Church is distributed into tivers 
divers parts of the church.  parts, not that it is severed, or torn in pieces in itself, but rather by reason of the diversity of the members, that be therein. For there is one church, 
The Militant church.  called Militant, an other Triumphant: that is militant, which being as yet on the earth, wageth battle, and fighteth with the flesh, the world and the Prince of this world, the devil, also with sin and death: When this Church is discharged of attendance here, it triumpheth in heaven, for the victory over all those her enemies, rejoicing before the Lord, albeit these two Churches are still united, or knit together.  
The militant Church remaining 
Particular churches.  on the earth, hath always had many particular Churches, yet all they are referred, to the unity of the catholic Church. This Church was otherwise governed before the law among the patriarchs, otherwise under Moses by the laws, otherwise of Christ, by the gospel. commonly also there are counted two kinds of people, the Israelites, and the Gentiles, or a people consisting of the jews and Gentiles, gathered together in the Church. There be two Testaments also, the old, and the new: Yet of all these people there was, and is one society, one salvation, by one Messiah, in whom, as members of one body, under one head, all are knit together in one faith, all are partakers of one spiritual meat and drink. Howbeit here we acknowledge, that there were sundry times, divers signs or Sacraments of our Messiah, both promised & given also to us of his father: & that the ceremonies removed, a brighter light now shineth unto us, & that we receive larger gifts, & enjoy greater liberty, than our forefathers had, before the coming of Christ.  
This holy Church of God, is called the house of the living Lord, built 
The names of the church.  of living and spiritual stones, and sect upon an unmovable rock, upon such a foundation, that there can none other foundation be laid than it. And in that 
i Timo. iii.  respect, it is also called the pillar, and ground of truth: It erreth not, as long 
when the church erreth.  as it testeth upon Christ the Rock, and foundation of the Prophets and Apostles. But no marvel if it err, as often as it forsaketh him, who only is the truth. The Church also is called the virgin, and spouse of Christ, and the only and well-beloved spouse of Christ: For the Apostle saith, I 
two. Cor. xi.  joined you to one husband, to present you as a pure virgin to Christ: It is also called the flock of sheep, under one shepherd Christ, both in the xxxiiij. Chap. of Ezech. and. x. of Ihon. And it is named Christ his body, because the faithful are the living members of Christ, under Christ their head: The head is, that which hath pre-eminence, and the highest room in the body, giving life to it, and ruling it so in all things, with the vital spirits coming from thence, that it increaseth & groweth thereby. There is also but one head of that body, wherewith it doth well agree: For the church 
There is but one head of the church Christ jesus.  can not have any other head than Christ: and as the Church is a spiritual body, so it is meet that it have a spiritual head agreeably. Neither can it be ruled by any other spirit, then by Christ his spirit. Paul writeth: he is the head of the body of the church: He is the beginning; & first borne 
Col. 1.  of the dead, that in all things he might have the pre-eminence. Again, Christ is the head of the church, and 
Ephe. v. Ephe. i.  the same Christ is the saviour of his body: And again he saith: Which is the head of the church, which church is his body, even the fullness of him, that filleth all in all. Moreover, Ephe. iiij. Let us in all things grow up into him, which is the head, that is Christ, by whom all the body being coupled, and knit together by every joint, receiveth increase. We allow not therefore, that doctrine of the romish Clergy, making their romish bishop an universal shepherd, the 
The Pope.  chief head, yea, and Christ's true vicar of his catholic militant church in the earth: wherein he hath fullness of power, and supreme dominion, as they say. For we teach, that Christ is the Lord, and remaineth the only universal shepherd, & chief high priest, before God his father, and that he in 
Christ is present with his church  the church, doth all the duties of an high bishop or shepherd, and so will continue unto the end of the world, and therefore needs no vicar, as one that were absent. Truly Christ is present with his Church, and is a living head, who straightly forbade his Apostles, and their successors, to challenge the primacy, or supremacy in the church. Whosoever then gainsaieth this manifest truth; & bringeth into the church of Christ a contrary government, who seeth not, that they are to be counted among the number of those, whom Christ's Apostles Prophesied of ij. Peter. ij. and Paul Act. xx. ij. Cor: xi. and. ij. Thes. ij.  
By taking away the Romish head, 
No desorder in the church.  we bring into the Church of Christ no disorder, no trouble seeing that we teach, that the government of the church prescribed by the Apostles, is sufficient for us, to keep the Church in due order. Which 〈◊〉 the beginning, while it was without such a romish head, as now adays is said to keep the Church in order, it was not without very 〈…〉: Doubtless 
The head of Rome.  the head of Rome, maintaineth the tyranny and corruption, brought into the church, but 〈◊〉 resisteth, and with all the might he 〈◊〉, withstandeth the true reformation thereof.  
It is objected unto us that there are divers contentions crept into our churches, 
Contentions in the church  sithence we separated ourselves, from the romish church, whereupon 
Contentions in the romish church.  some conclude, that we be not the true Churches of Christ: as though there were never any sects in the Church of Rome, never any strie for contention, and that for religion, not so much in Schools, as in their holt Chairs, and in open assemblies. We acknowledge 
i Cor. xiiii.  that the Apostle said: God is not GOD of dissension, but of pear, and seeing there is among you emulation, and contention, are ye not carnal, yet it cannot be denied, but that God was 
Contention is no true note of the false church.  〈◊〉 the Apostolic Church, and that that Church was the true Church, in which notwithstanding, there was strife and discord. For the Apostle 
Gal. two. Act. xv.  Paul, reprehended Peter the apostle: and Barna●●● dissented from Paul. A grievous contention 〈◊〉 in the church of Antibche between them that preach Christ, as Luke rehearseth. Act. rv. There hath utter great strife always in the Church, and the most famous doctors thereof, have dissented among theimselues, in no light matters, the Church notwithstanding, ceased not to be Christ his Church still, as it was before: for so it pleased God to use the strife in the Church, to the glory of his name, to set forth his truth, and to have those, who are tried, better known.  
But as we acknowledge none other 
The marks of the true church.  head of the Church, than Christ, so we agnize not every one, that boasteth itself for the true Church, to be the true Church in deed, We teach that to be the true Church, wherein are found the signs or marks of the true Church, especially the right and sincere preaching of God his word. As we be taught in the books of the Prophets and Apostles: who refer all to Christ, which faith in the Gospel, My Sheep hear 〈◊〉 voice, and I know them, they follow me, and I give to them eternal life, and they shall never perish, they follow not a stranger, but fly from him, because they know not the voice of strangers: and these Sheep be all of one faith, of one spirit, and therefore worship one only God, serving him alone in spirit, and truth, and loving him only with all their heart, with all their strength, do call on him only for Christ his sake, their only mediator and intercossour, seeking without Christ, and faith in him no righteousness, no life, because they acknowledge Christ, to be the only head and foundation of the Church, and themselves to be laid upon this foundation. They do daily repair themselves with repentance, do patiently bear the cross 〈◊〉 upon them, and being knit together by unfeigned love, with all Christ's members, do thereby declare themselves, to be the Disciples of Christ, continuing in the bond of peace, and godly unity. They be also partakers together of the Sacraments, instituted by Christ, and taught of the Apostles, using them none otherwise, than the lord hath commanded them. The saying of the Apostle is well known to all men: I have received of the lord, that which I also have delivered unto you: Wherefore we condemn those 
i Cor. xi.  Churches, as disagreeing from Christ his true Church, which be not such as we have heard that they should be, boast they never so much of the succession of Bishops, of unity, and antiquity. Yea, the Apostles command us to fly from Idolatry and Babylon, and not to take part with her, except we would 
i Cor. x. i. Ihon. v. Apoc. xviii two. Cor. vi. There is no salvation with out we be of Christ his church.  take part of God his plagues also. We so much esteem the society, with the true Church of Christ, that we deny that they can live in GOD his sight, which do not communicate with the true Church of God, but separate themselves from it. For as out of the Ark of Noah, there was no saving help, 
A similitude.  when the world perished by the flood, so we believe, that there is no assured salvation without Christ, who offereth himself in the Church, to be enjoyed of his elect: and therefore we teach, that they which will live, must not separte theimselues from the true church of Christ. Howbeit we do not so narrowly include the Church, within the signs above rehearsed, that we 
The church is not tied to signs.  teach all those to be out of the church, which either receive not the Sacraments (so that it be not a self will, or 
All offenders are not counted to be out of the church.  contempt, but compelled rather by necessity, which they can not avoid) either those, in whom sometime faith fainteth, but is not utterly lost, and clean dead: either else such, in whom there are found faults and errors, by infirmity. For we know that god had some friends in the world, which were not of the Israelites Common wealth. We are not ignorant, what happened to the people of God, in the captivity of Babylon, in the which, they lacked their sacrifices, for the space of. lxx. years. We know, what befell to Peter, who denied his master, and what daily is wont to hap to the elect and faithful weaklings. Further, we are not ignorant, what manner of Churches in the Apostles time the Galathians & Corinthians had, in the which the Apostle layeth to their charge, that there was many and grievous 
The church sumtime seemeth to be quick destroyed.  sins, and yet he calleth them the holy churches of Christ. Yea, some time it cometh to pass, that God by his just judgement▪ suffereth the truth of his word, the catholic faith, and true worshipping of him to be darkened, and plucked a sunder, as it were, so that it seemeth utterly to be destroyed, yea, and no Church at all to remain. As we read that it came to pass in Elias days, and other times: yet notwithstanding, God hath in this world, and in these darkness those, his true worshippers, yea, and no small number of them, above seven thousand For the Apostle avoucheth, that the foundation of God remaineth sure, and 
two. Reg. nineteen Apoc. seven.  hath this seal: The Lord knoweth, who are his. etc.  
Wherefore, the Church may also 
The church may be called unvisible.  be called invisible, not that men be invisible, of whom the church is gathered, but because, it being hid from our yies, and only known to God, man oft times is not able to judge, 
All be not of the church that be in the church.  where it is. Moreover, not all that are numbered in the Church are saints, and the lively or true members of the Church. For there are many Hippocrites, which to the outward show, heareth the word of God, and openly receiveth the Sacraments, and seem also to call upon GOD, in Christ his name only, to confess Christ to be their only righteousness, to serve God, to do the works of charity, and to suffer or a time their miseries patiently: but inwardly they are destitute of the light of the spirit, of faith, of pureness of mind, and of continuance to the end, so that at length they are disclosed what they be. John the Apostle saith: They want out from us, but they 
i joh. two.  were not of us: for if they had been of us, they would have continued with us. And yet while they feign holiness, albeit they be not of the church, yet they 
Apt similitudes.  are counted to be in the Church: As traitors in a Common wealth, are numbered among citizens, before they be discovered: and as Daruell, Kockle and Chaff is found among wheat, and as bounches or swellings is found in a sound body, whereas in deed diseases and deformities, are truly said to belong to the body, they are rather maladies and deformities of the body then true members thereof. Wherefore the Church of God, is well compared 
Math. xiii.  to a net, wherein is drawn all kind of fish: and so a field, wherein is found both Kockle and Wheat. Here must we take deed, that we judge not to soon, that we go not about 
we must not rashly judge.  to shut out, to cast away, or to cut of those, whom God will not have cast out, or such; as without loss to the Church, we can not separate. Also we must watch, lest while the godly sleep, the wicked prevail so much that they do some hurt to the church. Moreover, we diligently teach men to mark, wherein chiefly the truth and unity of the Church doth consist, least by our rashness, we raise 
The unity of churches stoudeth not in outward rites.  and maintain some Schism in the church. It consisteth not in Ceremonies, and outward rites, but rather in truth, & unity of the catholic faith: Which catholic faith, is not taught us in man's Law, but in the divine scriptures: a brief some whereof, the Apostles Crede is. We have red, that among the old fathers, there was diversity of rites, but so free for men to use, or not to use, that no man thought the unity of the church to be broken, 
Ceremonies indifferent to be used or not to be used.  by not observing them. We affirm therefore, that the true concord of the church standeth in doctrine, in the uniform preaching of Christ his gospel, & in keeping of those rites, which the Lord evidently delivered and commanded. 
wherein the unity of the church consisteth. Phi. iii.  Here chief we allege the sentence of the Apostle, Let as many as be perfect, be thus minded, and if ye be otherwise minded, God shall reveal even the same unto you: nevertheless, in that whereunto we are come let us proceed by one rule, that was may mind one thing.   

¶ Of the ministers of the Church, of the making of them, and their offices. Chap. 18.  
GOd, to assemble together, to ordain, to govern, or 
God useth ministers to the instructing of his church.  preserve his Church, hath always, and doth to this day, & ever will, so long as the church shall continued on the earth, use the service of ministers. The first beginning then, and appointing of ministers and their function, is of great antiquity, being God his own ordinance, not 
The original cause of the ministry.  any new doctrine invented by man's brain. God doubtless could by his own power, without any mean, join himself & his church (which consists of men) together. But he had rather deal with men, by the service of men. Wherefore ministers ought to be esteemed, 
The ministery ought not to be contained  not as ministers only, but as God's ministers: for because by them, God worketh men's salvation. Wherefore, we warn men to take heed, that they do not in such sort attribute those things, to the secret working of the holy Ghost, which belong to our conversion and instruction, that thereby the ministery of the Church be abased. For it is meet that we should always be mindful of the Apostles words: How shall they believe 
Rom. x.  in him, of whom they have not heard? And how shall they hear, without a Preacher? Then faith is by the hearing, and hearing by the 〈…〉 of God. Neither should 〈◊〉 forget 〈◊〉 his saying in the Gospel: Verily, verily, I say unto you, he that receiveth, whomsoever 
Ihon. xiii.  I shall send, receiveth me: and he that receiveth me, receiveth him that sent me. We ought also to remember, 
john. vi.  what the man of Macedon appearing in a vision to Paul, being in Asia, counseled him to do, saying: Take thy journey into Macedon, & 
i Cor. i.  come & help us. For in an other place the said Apostle writeth: We together 
To much ought not to be attributed to ministers.  are God his labourers, ye are gods husbandry, and God's building. Again on the other side: We must beware, that we attribute not to much to ministers, or to the ministery, remembering the lords words: No 
i Cor. iii.  man cometh to me, except my father draw him. And the Apostles saying; Who is Paul then, and who is Apollo, but the ministers, by whom ye believed? And as the Lord gave to every man: I have planted, Apollo watered, but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but GOD that giveth the increase. Let us therefore believe, that God doth teach us in his word, outwardly by his ministers, 
How God doth teach, & how ministers.  but inwardly he moveth the hearts of his elect, to Faith by the holy ghost: And therefore we ought to refer all the glory of this benefit to God. But of this matter, we have spoken in the first chapter of this declaration: Verily, God hath used from the 
what kind of preachers god hath always sent.  beginning of the world, the best men of all (albeit many of them were simple in worldly wisdom and philosopy, yet passing other in the knowledge of true divinity) as the patriarchs, 
patriarchs  with whom God talked oft times by his Angels: For the patriarchs were Prophets, or Teachers in their time, whom God would have live two or three men's lives, to th'end that they might be as it were fathers, & lights of the world. Moses and the Prophets followed them, who were most famous throughout all the world: What need I to rehearse, that after them our heavenvly father, sent his only begotten son, a most perfect teacher of the world: In whom was hid that divine wisdom, which he derived unto us, by the preaching of his most holy, plain, and of all other most perfect doctrine. For he chose to him Disciples, whom he made Apostles, who going out into all the quarters of the world, assembled every where congregations, by the preaching of the Gospel: then in all Churches they ordained, by god's commandment, pastors and teachers, by whose successors he hath to this day, instructed and governed his Church. As therefore God sent to his people in the old time patriarchs, Moses, and the Prophets, so to those to whom he hath given his new Testament, he hath sent his only begotten son, with Apostles, and Doctors of the Church. Furthermore, the ministers of the new Testament, be called 
The names of ministers. i Cor. xii. Ephe. iiii.  by sundry names: For they are called Apostles, Prophets, evangelists, Bishops, Elders, Pastors and doctors. The Apostles remained in no one certain place, but gathered sundry 
Apostles.  Churches throughout the world, which when they had now done, they were no longer to be called Apostles, but each man became a Pastor in his own church. The prophets in time 
Prophets.  paste, foreseeing things to come, were called Seers, who were expounders of the scriptures also, as some be even now adays. Evangelists were writers 
evangelists.  of the history of the Gospel, and preachers also of the glad tidings of Christ his Gospel: As Paul bid Timothe, do the work of an evangelist. Bishops are superintendendentes, 
bishops.  and watchmen of the church, which give to it sustenance, and provide for all necessaries. Elders are ancients, and as it were Senators, and 
Elders.  fathers of the Church, governing it with wholesome counsel. Pastors 
Pastors.  do both keep the sheepfold of the Lord, and provide for things necessary. Doctors do teach and preach the true faith, and unfeigned godliness. 
Doctors.  We may therefore now call the ministers of the Church, Bishops, Elders, Pastors, and Doctors.  
afterward in process of time, the 
Popish orders.  ministers of the Church had many other names: For some were made patriarchs, some Archbishops, some Suffragans, also Metropolitans, archdeacon's, Deacons, Subdeacons, Bennettes and collets, Crorcistes, Singers, doorkeepers, and I wot not what, as Cardinals, Provestes and priors, Fathers minores & maiores: But we pass for none of those orders, neither what once they were, nor what now they be. The doctrine of the Apostles, concerning ministers, is sufficient for us.  
In like manner, seeing that we know assuredly, that Monks and their orders, 
Monks.  were ordained neither of Christ, nor his Apostles. We teach that they nothing profit, nay, that they do much harm to the Church: For although in time paste (when they were solitary, and got their living with their hands, and were a burden to none, but in all places obeyed the ministers of Churches, as lay men did) they were to be tolerated, yet now what they are, all the world espieth & perceiveth. They adjoin to their orders, I know not what vows, and lead a life clean contrary to their vows. So that the very best of them, may be numbered among those, of whom th'apostle spoke. ij. Thes. iij. We hear that there are some, which walk among you inordinately, and work not at all, but are busy bodies. Such therefore in our Churches, we neither have neither by our doctrine ought to suffer in Christ his Church.  
But no man ought to usurp the honour of the ministery of the church: 
Ministers should be called & chosen to that office.  that is to say, by bribery, or craft, or by his own arbitrament, to take upon him their offices: Let them be called and chosen, by the lawful election of the Church: that is to wit, let them be chosen with advisement, by the congregation, or by those, which are appointed to that office in the Church, and that orderly, without trouble, sedition, or contention. But let not every man, without regard be chosen, but only meet men, of sufficient godly 
How should be chosen to the ministery.  learning, of godly utterance, and wisdom joined with simplicity: To be short, such as are famous for their modesty, and honest life, according to the Cannon of the Apostle, made by the Apostle. i Tim. iij. and Ti. j And let such as are chosen, be made of the Elders with public prayer, and laying on of hands. Here we condemn all those, who of their own accord, thrust themselves into the ministery not being chosen, sent, or ordained: We condenne all unmeet ministers, not 
uninete ministers.  endued with gifts, necessary for a shepherd, that should feed his flock: Howbeit we acknowledge, that the harmless simplicity of some shepherds in the old church, did some times more profit the Church, than the great, exquisite, and fine or delicate, but a little to proud learning of some others. Wherefore we reject not now adays the good simplicity of certain, so that they be not altogether unskilful of God and his word. Christ his Apostles called all those, that believed in Christ, Priests, but not in respect of 
Priests.  the ministery, but because through Christ, all the faithful (being made Kings and Priests) may offer spiritual sacrifices to God. There is then a great diversity between Priesthood 
A difference between preisthode and ministery.  and the ministery. For priesthood is common to all Christians, as even now we declared: the ministery is not so. Neither have we clean taken away the ministery of the Church, when we cast the Popish priesthood out of Christ his Chuche. Truly in the new Testament of Christ, there is no longer any such priesthood, as was in the old Testament, which had an outward anointing, holy garments, and very many Ceremonies, that were figures of Christ: and no marvel, sithence that Christ fulfilling them all, at his coming abolished them. He therefore alone remaineth a priest forever, from whom least we withdraw any thing, that is proper to him, we call no minister by the name of priest. For our Lord himself ordained not, 
Christ made no priests: but Ministers.  any priests of the news Testament in his Church, who being authorized of the suffragan, might offer daily Sacrifice, I mean the very flesh and blood of the Lord, for the quick and the dead: But he ordained such as should teach the people, and minister his Sacraments. For Paul simply and briefly declaring, what we ought to think of the ministers of the new Testament, or of the Christian church, and how we ought to esteem them, saith: Let men so think of us, as of the ministers of Christ, and disposers of the secrets of God. Therefore 
i Cor. iiii.  the Apostle would, that we judge of ministers none otherwise, then as of ministers. He verily hath called ministers underrowers, who have yte only to the shipmaster, & men not living to please themselves, and to do what them list, but appointed to pleasure others, that is to say, their masters, at whose commandment only they be. For a minister of the church, in all things belonging to his office, is bid not to please his own fantasy, but to do that only, which his master commandeth him. And in the said Chapter, it is expressed: Who 
i Cor. iiii.  is the Lord or master, even Christ, to whom ministers are bound as servants, to do all business belonging to the ministery: be addeth further, to declare more plainly, what the ministery is, that they are bailiffs or disposers of gods mysteries: Which mysteries are called in many places) chiefly Ephe. iij) the gospel of Christ, as in old tyme. Christ his Sacraments, 
why they are called ministers.  were called mysteries: wherefore they are named ministers of the Church, because they should preach the Gospel of Christ to the faithful, and minister the Sacraments. In an other place 
Luke. xii.  of the Gospel we read, of a faithful and wise servant, whom his Lord appointed overseer of his household, to give meat to them in due season. Again we read, that a man taking his journey into a far country, committed the government of his house, to his servants, and gave them authority to oversee his goods, and appointed every man his work.  
Here have we occasion ministered, to speak somewhat of the authority and office of church ministers: wherein 
The authority of ministers.  some have with much labour disputed, and have made subject unto their power, all the chiefest things in the earth, clean contrary to the commandment of the Lord, which forbade his disciples, to strive for chief rule, and highly commended humility. 
Luke. xxii. Mat. 18. 20.  In deed there is an absolute authority, which is called juris, authority by right of prescription, whereby 
The true authority and power, God keepeth to himself. Math. 28. Apoc. two. iii.  all things are subject, to Christ the Lord of all, as he testifieth, saying: Power is given to me in heaven and in earth: And again, I am the first and the last, behold I live world without end, and have the Keys of hell and of death. Also, he hath the keys of David, which openeth, and no man shutteth, shutteth and no man openeth. This power the Lord keepeth to himself, and giveth to none other, that he might stand idly, beholding his ministers, while they do work. For isaiah writeth, I will lay upon his 
Esa. 9 22.  shoulder, the key of the house of David. And again, whose rule shall remain upon his shoulders: but he reserveth, and still useth his power, ruling all. Moreover, there is an other power, belonging to the office or ministery, 
what power god giveth to ministers.  limited of him, who hath full and absolute authority, that power is rather to be likened to service, then to rule. For some lord giveth to his steward, power over his house, and therewithal 
A pretty similitude.  he giveth his keys also, wherewith he may let in or shut out of the house, whom the Lord will, either to be let in, or shut out. According to this power, the minister doth by his office, that which he is commanded to do of his Lord, who ratifieth and alloweth his doings, and will have his ministers deed, to be esteemed and acknowledged as his own. And this is the meaning of those sentences in the Gospel, I will give thee the keys 
Math. xvi.  of the kingdom of heaven: what soever thou shalt bind or lose in earth, shall be bound or loosed in heaven. 
Ihon. xx.  Also whose sins ye remit, they are remitted unto them, and whose sins ye retain, they are retained. But except the minister shall do all things, as he is commanded of his Lord, if he pass the limits of faith, truly God disalloweth his doings. Therefore the Ecclesiastical power of Church ministers, is that function, whereby ministers do in deed rule the Church of God, but yet do all things therein, as the Lord hath appointed in his word: And being so done, the faithful account then as done of the lord himself. As touching the keys, we have spoken much before.  
One equal power or function, is given to all ministers of the Church. 
Equal power is given to the ministers.  Doubtless in the beginning Bishops or Elders, ruled the church alike, one helping an other, none preferring himself before other, or usurping greater authority or dominion, over their fellow Bishops. For they were mindful of their master his words: He that will among you be chief, let him be your servant. They kept themselves in humility, and helped one an 
Luke. xxii.  other in governing, and preserving the Church. Howbeit for order sake, 
How & when one minister is preferred before other.  some one appointed of the ministers, summoned their convocations, and in their assemblies, proposed things to be deliberated upon, gathered also other men's minds, and to be short, did what in him lay, to provide that matters, should not be handled confusely, and without order. So we read that saint Peter did in the Acts of the Apostles, who notwithstanding, was not extolled above other, nor of greater authority than the residue. For right well Cyprian the martyr affirmeth, 
Cyprian.  in his book of the simplicity of the Clergy: Such were the other Apostles, as Peter was, of like fellowship, of like honour and power: But the beginning between them, proceedeth of one unity; to the end that we may know, that there is but one Church. S. Jerome also writeth not much unlike 
Jerome.  words, in his commentary upon the Epistle of Paul to Titus, saying: Before that by the devils intisement, there was strife in religion, Churches were governed by the common counsel of th'elders: but after each manner thought those, whom he baptized to be his own, and not Christ's, it was decreed, that one of the Elders should be chosen, and preferred above the other, to whom all the care of the Church, should appertain, and by whose wisdom, all occasions of schisms might be taken away. Yet Jerome boasteth not of this Decree, as though it were godly, for immediately he addeth: As Elders know, by the custom of the Church, that they are subject to him, who is their overseer, so let Bishops know that they, more by custom, than by the lords ordinance, are in greater authority than the elders, and that the Church ought to be ruled in comen by other, as well as by them. Thus much Jerome. Therefore no man by right may let us to return, to that old government of God his church, and to receive it before the custom of man.  
There are sundry duties belonging to ministers, which notwithstanding 
what the duties of ministers are.  for the most part, may be restrained to two, wherein all other duties are comprehended. The one is preaching of Christ his Gospel: the other is ministering the Sacraments. For it is the ministers duty, to assemble the holy congregation, & in it to expound the word of God, and to apply all his doctrine, to the commodity of his church, that those things, which are taught, may profit the hearers, and edify the faithful. It belongeth to ministers, to teach the unlearned, to exhort them, and to prick forward those that give over, or walk slowly in the way of the Lord. It is also their parts, to comfort and confirm those, that are weak hearted, to arm them against the sundry temptations of Satan, to rebuke sinners, to call into the right way those, that go a stray, to lift up those that fall, to convince gainsayers, to drive Wolves from the lords sheepfold, to reprove sin and sinners, with wisdom and gravity, not to wink at, or to conceal wickedness, to minister the Sacraments, to commend the right use of them, and to prepare all men with wholesome doctrine, to the worthy receiving thereof, to keep the faithful in holy unity, to forbid Schisms and Heresies, to instruct the rude, to declare to the congregation the necessity of the poor, to visit the sick, and those that be troubled with sundry temptations, to inform and keep them in the way of life: Furthermore, to provide for public prayer, in the time of necessity, and for fasting, that is to say, holy abstinence: and with all diligence to look to all things, that belongeth to the tranquillity, peace, and safeguard of the Church. That the minister may accomplish, all those things the better and with more ease, it is required chief that be fear God, pray earnestly, give his mind to the reading of the scripture: In all things be always watchful, & show a good example, to all other of pureness of life. And seeing that there ought to be discipline in the 
Discipline.  Church, and our ancestors used excommunication, and the people of God 
Excommunication.  had Ecclesiastical Indgementes, the which Discipline was exercised by wise and Godly men: it hath also belonged to ministers, for better edifying, to measure this discipline as the time, the common state and necessity required. Where always this rule is to be kept, that all things ought to do to edify, comely, decently, honestly, or without tyranny or sedition. For tha postle witnesseth, that he had 
two. Cor. x.  power given him in the Church of God to edify, and not to destroy. The Lord himself saith, that the darnel 
Math. xiii.  in the Lord his land, should not be rooted out, when there is danger, lest the Wheat also be plucked up therewithal.  
But we detest the Donatists error, 
Ministers, albeit they be evil should be heard.  who think preaching and ministering the Sacraments, to be of efficacy and virtue, or not of efficacy, according to the good or evil life of ministers. For we know that the voice of Christ is to be beard even out of the mouth of evil ministers, seeing the Lord himself hath said: What soever they bid you observe, that observe and do, but after their works do 
Math. xxiii  not. We know that the Sacraments, by the institution, and by the words of Christ be sanctified, and are fruitful to the godly, although they be offered of unworthy ministers. Of this matter Augustine the blessed servant of God reasoned much, alleging the scriptures against the Donatists. But there must be also due discipline among ministers: For diligent 
Disciplines for ministers. Synods.  inquisition must be made in Synods, of ministers learning, and manner of living. Offenders ought to be corrected of the Elders, and brought into the right way again, if they be curable: or else being passed amendment, they should be deposed, and as wolves, thrust by true shepherds out of the Lord his flock. For if they be false teachers, they are in no wise to be suffered. Neither do we disallow general 
Counsels.  counsels, if they be holden, according to the example of the Apostles, to save, and not to destroy the church.  
Furthermore all faithful ministers as good workmen are worthy of their reward. They sin not then, when 
The true minister is worthy his reward.  they take a stipend, and all things necessary for them and their family. For the Apostle declareth, that these things are lawfully given of the church, and received of the ministers, in. j cor. ix. and j Tim. v. & other places: whereby the anabaptists are confuted, who disallow and rail at those ministers, 
anabaptists.  that live by their ministery.   

¶ Of the Sacraments of Christ his Church. Chapi. 19  
GOd from the beginning annexed Sacraments, or 
Sacrament.  Sacramental signs, to the preaching of his word For so plainly witnesseth all the holy scripture. Sacraments 
what sacraments are.  are mystical signs, or holy Rites or Ceremonies, ordained by God himself, consisting in the word of God, in signs, and in things signified, whereby he keepeth in man's memory, and sometimes renewcth his large benefits bestowed upon his church. Whereby also he sealeth or assureth his promises, and showeth outwardly, & as it were layeth before our yies, those things to behold, which inwardly he worketh in us: yea, by them he strengtheneth and increaseth our faith, by the holy ghost, working in our hearts. And to be short, by his Sacraments, he separateth us from all other people, from all other religions, consecrating us, and binding us to him only and signifieth what he requireth of us to be done.  
There are some Sacraments of the old Testament, and other some belonging 
The Sacraments of the old and new testament are not all one.  to the people of the new Testament. The Sacraments of the old law: were Circumcision, the Paschal lamb, which was offered up. For the which cause it is referred to the Sacrifices, which were offered from the beginning of the world. The Sacraments of the new Testament, are Baptism, and the lords Supper. 
two Sacraments of the new testament  Some reckon seven Sacraments of the new Testament, of the which we acknowledge, Repentance, making of Ministers, (yet not after the Popish sort, but according to the Apostles manner) and Matrimony to be profitable ordinances of God, but no Sacraments: Confirmation, and extreme Unction, or aneling, are the inventions of man, which the Church may want, without any damage. Neither use we them in our churches. For they have some things, which we cannot allow. We utterly detest all the merchandise, which the Romistes practise, in dispensing for their Sacraments. The author of all Sacraments 
The author of sacraments is God.  is not man, but God only: Men can not institute Sacraments, for they pertain to the service of God, and it belongeth not to men's duty, to invent or make God his service, but to receive & keep that, which 
Note.  is delivered to them of God. Moreover, the Sacraments have promises annexed to them, which require faith: But faith resteth only upon the word of God: and the word of God is likened to tables or letters, the Sacraments 
An apt similitude.  to seals, wherewith GOD only sealeth his letters. And as God is the author of his Sacraments, so continually 
God worketh in his sacraments.  he worketh in that Church, wherein the Sacraments are rightly ministered. So that the faithful, when they receive the Sacraments of God his ministers, do acknowledge that God doth work in them, and therefore receive the Sacraments, as though it were at GOD his hands. They know also that the ministers viciousness (if there be any notorious sin in them) hurteth not them, seeing 
The Sacrament is not the worse for the ministers sin.  that they confess, that the worthiness of the Sacraments, depend of the lords institution. Wherefore they make a manifest difference, in the ministering of the Sacraments, between the Lord himself, and the minister of the 
A difference between the auctor, & the minister of sacraments.  Lord, confessing, that the things meant by the Sacraments (as grace, faith, forgiveness of sins in Christ &c.) are given by the Lord himself: but the figures (to wit water, bread, or wine) 
Christ is the chiefest thing to be considered in the sacraments.  be delivered them by the hands of God's ministers. Howbeit the chiefest thing, that in all the Sacraments is proposed of God, and taken heed unto of all the godly in all ages (which other call the substance and matter of the Sacraments) is Christ their saviour that only sacrifice, and that lamb of God, which was slain from the beginning of the world, and that rock whereof all our forefathers did drink, by whom all the elect are Circumcised without hands, and by the holy Ghost are washed from all their sins, and are nourished with the true body and blood of Christ, to life everlasting.  
And touching that, which is chiefest 
wherein the sacraments of the new and old Testament are a like  in the Sacrament, and the thing itself, the Sacraments of both people are like. For Christ the only mediator and Saviour of the faithful in the Sacraments, both of the old and new Testament, is that chief principal thing, and the thing itself, meant by the Sacrament. One and the self same God, is author of them in both. To both people they were given as tokens, yea, as pledges of God his grace, & promises, which may bring into our remembrance, and renew his large benefits, whereby also the faithful were separated, from all other religions of the world, which, to conclude, were received Spiritually by faith, uniting the Ceremonies to the Church, and admonishing them of their duty. In these, I say, & the like the Sacraments of both people, are not unlike, although they differ in signs. But we make a far greater difference, in the Sacramental signs. For our Sacraments are stronger, and of longer durance, because to the worlds end, they shall never be changed. Our Sacraments witness that both the thing, and the promise is already fulfilled, and made perfect in Christ, which the Sacraments of the old law did signify should be fulfilled. Also ours are more simple, less troublesome, of smaller cost, and not entangled with Ceremonies: belonging to a mightier people, dispersed throughout the whole world: and seeing they be more excellent, and breed in us a stronger faith by the working of the holy ghost) there followeth also more plentiful store of God his spirit, by the worthy receiving of them.  
verily, seeing that Christ the true 
Christ abrogatinge the old sacraments gave us new  Messiah, is come in the flesh, and showed to us, and abundance of grace powered upon the people of the new Testament, the Sacraments of the old people, are abrogated, and the Sacraments of the new. Testament, put in their places: In the stead of Circumcision, Baptism: In the place of the Paschal lamb and Sacrifices, the lords supper.  
Again, as in time paste, the Sacraments 
Sacraments consist in three things.  did consist of the word, the sign, and the thing signified, so now also the self same three parts, as it were are required to the perfect making of our Sacraments. For by the word of God, they are made that, which before 
The word.  they were not, that is to wit, Sacraments: For they be consecrated by 
Consecration.  the word, and are declared to be sanctified of him, which first ordained them. To sanctify or consecrated a thing, is to dedicate it to GOD, and to some holy uses: that is to say, to separate it from common and profane uses, and appoint it to some holy purpose. For in Sacraments, the signs are made of such things, as are commonly used, 
●. Signs.  of outward and visible things: As in Baptism, the element of water and the visible washing, which we see the minister doth, is the sign, but the thing signified, is regeneration and washing away of our sins: In the supper of the Lord, the sign, is bread and wine (which we commonly use in eating and drinking) but the thing signified, is the very body of Christ 
3. The things signified.  delivered, and his blood shed for us. Therefore water, bread and wine of their own nature, not serving to god his institution, and not put to any holy use, are only that, which they are named to be, and we prove them to be by experience. Howbeit, if the word of the lord be added, with calling upon God his name, and with renewing of the first institution, and sanctification, these signs are consecrated, and declared to be sanctified of Christ. For still remaineth in the Church, in his virtue and efficacy, that first institution of Christ, and consecration of the sacraments. So that he, which none otherwise celebrateth the Sacraments, than the Lord himself at the first ordained, doth even now enjoy the fruits, of that most excellent consecration of all other; & therefore Christ his own words are rehearsed in the celebration of the Sacraments. And because by the word of God we learn, that these signs are ordained of the lord, for an other end, then commonly they are used for: therefore we teach, that the signs being put to this holy 
The signs bear the names of the things signified.  use, bear the names of the things signified by them, and are no more called only water, bread, and wine, but also regeneration, or the washing of renovation, also the body and blood of the Lord, or sacraments of the body and blood of Christ. Not, that the signs are changed, into the things signified, and that they cease to be that, which they are by their own nature, (for then they should not be Sacraments, nor signs, but only the things signified) but therefore the signs bear the names of the things, because they are mystical tokens of holy things, and the signs and things signified, are joined together sacramentally: I say they are joined or united, by a mystical signification, by the will and counsel of him, who ordained Sacraments. For water, bread, and wine are not common, but holy signs: and be that instituted water of Baptism, did not institute it, to the intent that the faithful should be washed with the water of Baptism only: And he that commanded in his supper to eat bread, and drink wine, meant not that the faithful should take the bread, and wine only without a mystery, as they eat bread at home in their houses, but also that they should spiritually, be partakers of the things signified, and be in deed by faith, washed from their sins, and fed in Christ, through faith.  
Therefore we allow not those, who attribute the sanctifying of the Sacraments, 
Heresies.  to, I know not what Characters, and to the reciting; or to the virtue of words, promised of the consecrater, or of him that hath an intent to consecrate, or else to accidental things, which are delivered to us, neither by word, nor by example of Christ, nor his Apostles. Nether do we allow their doctrine, who speak of the Sacraments, as though they were common signs, not signifying some weighty matter, or not of great virtue or efficacy. Neither allow we those, who so much regard the invisible things (meant by the Sacrament) that they despise the visible things in the Sacraments, believing that it is superfluous for them to receive the signs, because they imagine that they enjoy already, the things meant by them: Such heretics the Messalians are named to be. Neither do we allow their doctrine, who teach that grace, and the things signified, are so tied to the signs, and included in them, that whosoever receiveth the signs outwardly, be partakers also (what manner of man soever he be) of the inward grace, and spiritual things, signified by the Sacraments.  
notwithstanding, as we do not ponder the worthiness of the Sacraments, 
The Sacrament is not the worse for the viciousness of the receiver.  by the worthiness, or unworthiness of the ministers, so we count them not better or worse, for the virtue or vice of the receivers. For we acknowledge, that the worthiness of the Sacraments, do depend of faith, and of the mere goodness of God. For as the word of God remaineth, the true word of God, wherein not only the bare words are rehearsed, while it is preached, but all things signified by the words, are offered of God: Albeit wicked and Infidels, hear the words, and understand them, but yet enjoy not the things meant thereby, because they receive them not, with a true faith: Even so, the Sacraments consisting in the word, the signs and things signified, remain true & perfect Sacraments, not only signifying holy things, but also (God offering them) the things signified, although unbelievers receive not the things offered. This cometh to pass not through the default of the giver, or of God the offerer, but of men receiving without faith, and unworthily. Whose incredulity maketh not 
Roma. iii.  the faith of God of none effect or force. Furthermore, seeing that in the beginning, where it was declared, what sacraments were, we briefly showed, to what end they were instituted, we need not tediously to report that, which we have once said: It followeth therefore, that we severally treat of the Sacraments of the new Testament.   

¶ Of holy Baptism. Chapi. 20.  
Baptism was first invented, 
Christ ordained baptism.  and sanctified of GOD John being the first that baptized Christ with water, in the river of jordane. Afterward this office was committed to the Apostles, who baptized also with water: The Lord in plain words, commanded them to preach the Gospel 
Math. 28. Acts. two.  and to baptize, In the name of the father, and of the son, and of the holy ghost. Peter also answered in the Acts to the jews, demanding of him, 
Act. two.  what they should do: Let every one of you be baptized, in the name of jesus Christ, for the remission of your sins, and ye shall receive the gift of the holy ghost. Wherefore Baptism is called of many, the first sign of god's people, because by it his elect begin, to retain to the living Lord. There is but one Baptism in the Church of God, wherewith it is sufficient once to be Christened: For Baptism once 
One baptism.  received, doth endure all our life long, being a perpetual sealing of our adoption. For to be baptized in the name of Christ, is to be written, to be entered, 
what it is to be baptized.  and received into the covenant and family, yea and into the inheritance of God his children, yea even now to be named, by the name of God: that is, to be called the child of God, to be purged also from the dregs of our sins, and to have freely sundry graces of God, to lead a new and innocent life. Baptism doth keep in memory, and renew God his benefits, bestowed on mankind. For we all are borne in the filthiness of sin, and are the children of wrath, but God who is rich in mercy, doth cleanse us from our sins freely, by the blood of his son, in whom he maketh us by adoption his sons, knitteth us to him with an holy covenant, & enricheth us with sundry gifts, that we may be able to live a new life. All these benefits are sealed with Baptism: for inwardly our souls and minds are regenerate, purified, and made new of GOD by the holy ghost, but outwardly we receive, the seal of his large gifts in water, by the which those great benefits are represented, and as it were, laid before our yies to behold. Therefore we are baptized, that is, we are washed, and sprinkled with visible water: For as water maketh clean our filth, doth refresh 
we are baptized with water.  and cool our faint and burning bodies, so the grace of God doth purge our souls, from stinking sin, after an invisible sort, or spiritually. God also separateth us by the Sacraments of Baptism, from all other religions, and from all other people, and doth consecrate us, a peculiar people to him, and as his own proper goods: when therefore we are Christened, we confess 
what we are bond to do by baptism.  our faith, and are bound to God to obey him, to mortify our flesh, and to lead a new life, and are enrolled in the holy roll of Christ his soldiers, to fight all the days of our life against the world, Satan, and our own flesh. We are baptized also into one body of the Church, that we may well agree with all the members thereof, in one Religion, doing one for another.  
We believe that the manner of Baptism, whereby Christ himself was 
The form of baptismge.  baptized, and his Apostles did baptize, is most perfect: Wherefore, what soever was after, by man's invention, added and used in the Church, we think not to be necessary, to the perfection of Baptism: As the conjuration, 
Popish bapt.  the use of burning lights, of oil of Salt, of spittle, and the like, with this custom to consecrated twice in the year Baptism. For we believe, that one Baptism of the church, in God's first Institution was sanctified, and consecrated by his word, and is now also of efficacy and virtue, by reason of that first blessing of God.  
We teach that women, or midwives, 
women should not baptize.  ought not to baptize in the church: For Paul secludeth women from Ecclesiastical offices: but Baptism pertaineth to Ecclesiastical duties. We condemn the anabaptists, who 
Heresies.  deny that young children newly borne, aught to be baptized of the faithful, according to the doctrine of the Gospel. The kingdom of God belongeth to children: And seeing they are included in God his covenant, why should not the sign of the covenant be given to them. We condemn the anabaptists, in other points also of their doctrine, which they alone hold particularly, and defend against the word of God. We are not then anabaptists, neither do we take part with them, in any matter of theirs.   

¶ Of the holy Supper of the Lord Chap. 21.  
THe Supper of the Lord, which is also called the table of the Lord, & the eucharist, that is thanks giving, is therefore commonly named a Supper, because it was instituted of Christ in his last Supper, and now representeth the same, the faithful spiritually feeding and drinking in it: for the author of the Lord his Supper is 
The author of the Lords Supper.  not any Angel or man, but the son of GOD himself our Lord jesus Christ, who first consecrated it for his Church: that consecration & blessing dureth as yet, among all those that celebrat none other Supper, but the self same, which the Lord instituted, reciting his words, and in all things looking on Christ only with a true faith, of whose hands as it were, they receive that, which they take by 
It is a remembrance of gods benefits.  the service of the ministers of the church. The Lord will keep by this holy Sacrament in fresh remembrance his chiefest benefit bestowed upon mankind, namely, that when he gave his body to be betrayed, and his blood to be shed, he forgave us all our sins, and redeemed us from eternal death: and from the power of the Devil, and now feedeth us with his flesh, and giveth us his blood to drink, which, being with a true faith, spiritually received, nourisheth us to life everlasting. And this so great a benefit is renewed so oft, as the supper of the Lord is celebrated. For he said, do this in the remembrance of me. It is also confirmed unto us, in this Supper (least we should waver in faith) that the lords body in deed, was delivered for us, and his blood shed for the remission of our sins. And truly that to the outward yies, is by the minister, represented in the Sacrament, and as it were laid before our face, which inwardly is done after an invisible sort, by the holy ghost: Outwardly, bread is offered by the minister, & the words of Christ 
The sign & the thing signified.  are heard, Take, eat, this is my body, take divide it betwixt you, Drink ye all of this, this is my blood. Therefore the faithful taketh that, which is offered 
what the faithful receive.  by the lords minister: They eat the Lord his bread, and drink of the lords Cup, but inwardly, by the help of Christ, through the holy ghost they receive the flesh also, & the blood of the Lord, and are fed with them, to life everlasting. For the flesh and blood of Christ, is true meat & drink to eternal life. And Christ himself in that he was delivered for our sakes and is our saviour, is that principal chief thing of the supper, neither suffer we any other thing to be put in his stead. But that it may the better, and more plainly be perceived, how the 
How the flesh & blood of Christ is meat & drink indeed.  flesh and blood of Christ, is the meat and drink of the faithful, received of them to life everlasting, we will add these few words. There be divers kinds of eating: For there is a bodily eating, whereby meat is received into man's mouth, is chewed with the 
Two kinds of eating with the bodily mouth.  teeth, and swallowed into the beailie. After this kind of eating, the Capernites in time passed understood, that they should eat the Lord his flesh. But they are confuted by Christ him 
Heresies.  self: For Christ his flesh can not be eaten corporally, without an heinous 
Aug. de doct. Christ.  & cruel act. It is not then meat for the beallie, as all men are compelled to confess. We disallow the Pope's Canons, in the decrees of the bishops of Rome. Ego Berengarius, de conse. dist. 2. For neither the godly in time pass, nor we do now believe, that Christ his body is eaten, with the mouth of the body, corporally, or essenciallie. There is also a spiritual eating of Christ his body, not that, whereby we 
Christ his body is not eaten with the bodily mouth. 2. A spiritual eating by faith.  think, that the very meat is changed into the spirit, but whereby (the body and blood of the Lord, keeping still their essence and property) we receive them, not after a corporal, but after a spiritual sort, by the working of the holy ghost, who doth bestow upon us those gifts, which were purchased by the flesh and blood of Christ, who was delivered, and put to death for us, granting us remission of our sins, deliverance from Satan, and life everlasting, so that Christ liveth in us, and we in him. For he bringeth it to pass, that we receive him 
Christ is spiritual meat and drink.  with a true faith, and that he is spiritual meat and drink to us, that is to say, our life. For as bodily meat and drink, doth not only refresh and strengthen our bodies, but also preserveth our life: so the flesh of Christ betrayed for us, and his blood shed for our sakes, do not only refresh and strengthen our souls, but also preserveth them a live, not in that they are corporally eaten or drunken, but in that they are given unto us, by the spirit of God, spiritually, according to the Lord his saying: The bread, which I will give, is my flesh, which I will give for the life of the world: Also the flesh, that is corporally eaten, profiteth nothing. It is the spirit that quickeneth: and the words which I speak unto you, are spirit and life. Now as we must in eating, swallow down the meat into our stomachs, that it may inwardly work, & show his strength in us, whereas being put without our bodies, it doth us no good: Even so is it necessary, that we receive Christ by faith, that he may be made ours, and he live in us, and we in him. For he saith, I am the bread of life, he that cometh to me shall not hunger, and he that believeth in me, shall never thirst: And again, he that shall eat me, he shall also live through me, and abide in me, and I in him. By this it is manifest, that we understand not, by spiritual meat, I know not what manner of imagined meat, but the self 
The receiving of christ his body.  same body of the Lord, which was crucified for us, which notwithstanding is received of the faithful, not bodily, but spiritually by faith. And in this matter we follow in all points, the doctrine of our saviour jesus Christ, which he taught. This eating 
Ihon. vi. what eating of Christ is necessary to salvation.  of the flesh, and drinking of the blood of the Lord, is so necessary to salvation, that without it, no man can be saved. We may also eat and drink 
A spiritual eating of Christ, with out the Samentes.  spiritually, the body and blood of Christ, although we receive not the supper of the Lord, as oft as we believe in Christ. To this end perhaps belongeth that saying of Augustine: 
Note. Aug.  Why preparest thou thy tethe & bailie? Believe and thou haste eaten.  
Beside the former spiritual eating, 
A sacramental eating of Christ.  there is also a Sacramental eating of the lords body, whereby the faithful is not only spiritually and inwardly made partaker of the true body and blood of the Lord, but outwardly also by coming to the Lords table, receiveth the visible Sacrament of the body and blood of the Lord. When the faithful believed, he receaceaved quickening nourishment before, which he still enjoyeth, & therefore when now he receiveth the Sacrament, he receiveth therewith much nourishment to his soul. For he continueth in continual receiving of the Lord his body, & blood: In so much 
Faithful receivers receive not the sacraments only, but Christ also.  that his faith is more and more kindled, increased and with spiritual food refreshed. For, while we live, faith continually increaseth in us. And he that outwardly receiveth the Sacraments with a true faith, even he receiveth not the sign only, but enjoyeth the thing itself also, meant by the Sacrament, as we have declared. Furthermore, he obeyeth the Lord his institution and commandment, and with a cheerful heart giveth thanks, for his and all mankind's redemption, remembering faithefullie the lords death, and witnessing the same before the church, of whose body he is a member. It is confirmed or sealed also, to them that receive the Sacraments, that the body of Christ was betrayed, and his blood shed, not only generally for men, but also particularly for every faithful receiver, whose meat 
Note.  and drink it is, to life everlasting.  
But he that without faith, cometh to the holy Table of the Lord, receiveth 
Unfaithful receivers receive but the bare signs.  the Sacrament only, and not the thing mente by the Sacrament, whereby cometh life and salvation: and such eat unworthily of the lord his table. Now they that eat unworthily 
Unworthy receivers.  of the lords bread, and drink of his Cup unworthily, are guilty of the body and blood of the Lord, eating and drinking their own damnation. For when they come not with a true faith, they do slander, and like villains despise the death of Christ, and therefore eat and drink their own damnation.  
Wherefore we do not so knit 
Christ his presence in his Supper.  and join together, the Lords his body and blood, with the bread and wine, that we affirm the bread to be the body of Christ, but after a Sacramental manner. Neither say we, that the body of Christ lieth hidden corporally, 
Heresies.  under the bread, or that it ought under the form of bread to be worshipped, or that who soever receiveth the sign, he also receiveth the thing itself. The body of Christ is in heaven, on the right hand of his father: We must therefore lift up our hearts, and not fire & set our minds on the bread. Neither ought we to worship the Lord in the bread, and yet the Lords is not absent from his church, when it celebrateth his supper. The son being absent from us, and running 
Note this similitude.  his race in the firmament, is notwithstanding present among us by his virtue: How much more Christ, the son of righteousness, being absent from us, touching his body, which is in heaven, is present with us, not bodily but spiritually, by his lively working in us: And as he hath declared, that he would be present with us in his last supper. Ihon. xiv. xv. xuj. Whereby it followeth, that we have no supper with out Christ, yet that we have a mystical Supper, without bloodshed, even as our ancient fathers have termed it.  
We are also admonished, in the celebration 
Other ends of the Lords Supper.  of the lords supper, to be mindful of whose body we are made members, & in consideration thereof, to agree with all our brethren, to live an holy life, and not to defile ourselves with wickedness, and strange religions, but to continue in true faith, to the end of our life, to endeavour to excel in holiness of living. It is meet therefore, 
A preparing of ourselves before we come to receiving of the lords supper.  that minding to come to the supper, we first try ourselves, according to the Apostles commandment, chief of what faith we are, whether we believe that Christ is come to save sinners, and to call them to repentance: and whether each man believe, that he is one of that number, who being delivered by Christ, is saved through him: and whether he have determined to amend his sinful life, and to live godly, to continue, by God's help, in true Religion, in concord with their 
The best kind of celebrating christ his Supper.  brethren, and to give God hearty thanks, for their deliverance. etc. We judge that to be the plainest and best manner or way, of celebrating the lord his Supper, which cometh nearest to Christ his institution, and the doctrine of the Apostles: that is to wit, which consisteth in declaring or preaching God his word, in Godly prayers, in imitating Christ his doings, in eating the body, and drinking the blood of the Lord, also in the fruitful remembrance of his death, in faithful 
The supper of the Lord should be celebrated in both kinds.  thanks giving, joining themselves in Godly fellowship, to the unity of the body of the Church. We disallow therefore those, which have taken from the faithful, the one kind, I mean the Cup of the Lord. For they offend grievously against Christ his Institution, who said, Drink ye all of this, which commandment he gave, not so expressly of the bread.  
What the Mass was in time past, 
The Mass.  among our forefathers, whether it were to be suffered now, we dispute not: but this we freely affirm, that the Mass, which is now used; in all the churches of Rome, is banished out of our churches, for sundry and most just causes. Truly we could not allow it, because it was made a vain sight or spectacle, 
why the mass is not to be allowed.  of a profitable action, because it was counted meritorious, because it was said for money, for silver & gold, because in it the Priest is affirmed, to make the lords body, and to offer it really, for the remission of sins, both of the quick and the dead, and also because it is said, For the honour, worship, and remembrance of the saints in heaven.   

¶ Of the holy and ecclesiastical assemblies or coming to the Church. Chap. 22.  
Although it be lawful for all men to read the holy scriptures 
what ought to be done in holy assemblies.  privately at home, and to instruct or edify one an other in true religion, yet holy congregations and meeting together in churches is very necessary, to th'end that gods words may be sound preached to the people, that prayers & supplications may be made publicly, the Sacraments rightly ministered, and alms gathered for the poor and other necessary charges and expenses of the Church. For it is evident in the apostolic & primitive church, that there were such assemblies frequented of all the godly. Who soever despise these congregations 
Refrainers from the church.  & withhold themselves from them, contemn true religion, and aught to be compelled by the ministers and godly magistrates to sever themselves no more so stubbernelye from faithful people assembled in the church. Let their meetings in the church be, not secret, but public, and oft, except persecution and the cruel enemies of the Christian congregation will not suffer it. For we know, what manner of assemblies there were in time passed in the primitive 
The place of their assemblies.  church, in hidden and secret places, during the tyranny of the princes of Rome. Let also the places, where the faithful meet together, be honest and in all points convenient for the church of God. Let the Churches therefore be large, yet such as are cleansed from all those things, that become not the Church. Let all things be furnished comely, and as necessity and Godly honesty requireth. Let nothing be lacking, requisite for necessary uses of the Church. But as we believe, that God dwelleth not in Temples made with hands, so we are not ignorant that places dedicated to God, for the worshipping of him, are not profane but holy: & that they, which be therein aught to use themselves reverently 
we should use ourselves modestly in the Church.  and modestly, because they are in an holy place, before the sight of God, and all his blessed Angels. Wherefore all excess of apparel, all pride, and all 
decking of Temples.  things, which become not Christian humility, discipline, and modesty, ought far to be removed from the Church, and places of prayer. The true decking of Temples, consisteth not in ivory, in Gold, and precious stones, but in the honest behaviour, godly love, and virtue of them, who are in the Temple. Let all things be done in the Church comely and orderly: to be short, to edify. Let all strange language cease in holy congregations, and let all service be said 
Service should not be said in a strange tongue.  in the vulgar tongue, and in such language, as the people in that place understandeth.   

¶ Of prayers in the Church, of singing, and Canonical hours. Chapit. 23.  
IT is lawful, doubtless, to pray 
To pray in the mother tongue.  privately in any tongue which thou understandest, but public prayers in the Church, aught to be in the mother tongue. Let all the prayers of the faithful be made with faith, and love to God, only in Christ 
To whom we should pray and in whose name.  his name above. The Priesthood of Christ our Lord, and of true religion, forbiddeth us to call upon the saints in heaven, as our intercessors: 
Saints must not be prayed to.  We ought to pray for Magistrates, for Kings, and all that be put in authority, for the ministers of the church, 
For whom we should pray, when.  and all things necessary for the same. In all miseries of the Church, especially we ought to pray, without ceasing, both privately and publicly. We must also pray of our own 
wherefore,  accord, not by compulsion, or for any reward. Neither is it meet, that prayer 
where.  should be supersticiouslie tied to a place, as though we might pray no where else, but in the church. Neither 
how.  is it requisite, that common prayers be like in all churches, touching the form or fashion, or tyme. Let each Church do in that behalf, as they list. As Socrates in his history saith: In no 
Socrates. Note.  place or religion, thou shalt find two Churches, which fully agree in praying. I suppose that they, who were rulers of the Churches, from time to time were the causes of such difference. Howbeit if they agree, it is highly to be commended, and aught to be imitated of other.  
But it is well that there be a meant 
A meant in prayer.  as in every thing, so in common prayer also, that they be not to long, or to tedious. Let the chiefest part therefore of the service in the Church, be preaching, and expounding of the Gospel, 
preaching.  with provision that the people be not wearied, with too long prayers: least when the sermon should be heard, they being wearied, desire either to go out of the Church, or wish that all were done: To such, that sermon seemeth to long, which otherwise is short enough. The preachers also ought to keep a mean. In like manner where singing is used, it must be moderated, and not 
Singing.  exceed a mean. The singing, which they call Gregory's singing, hath many things in it, without time or reason: 
Gregory's singing.  Wherefore our Churches, and divers other, have worthily rejected it. If there be any Churches, wherein there is faithful and lawful prayer, without singing, they ought not to be disallowed. For all churches are not able to maintain singing in them: And it is most evident, by testimonies of great antiquity, that as singing was used of old, in the Oriental Churches, so it was lately received into the Occidental Churches. Our forefathers never knew their Cannonicall hours: 
Canonical hours disallowed.  that is to say, prayers appointed for certain hours in the day, which Papists sing and say: As may be proved by the Lessons of the hours, and by sundry other arguments. But to use few words, they are stuffed with many absurdities: wherefore they be well omitted, and other things more profitable for all God's Church, put in their places.   

¶ Of holy days, fasling and choice or difference of meats. Chapter. 24.  
ALbeit Religion is tied to no time, yet cannot it be planted or exercised, without convenient 
Times appointed to come to church.  dividing, and appointing of tyme. Every Church therefore, hath chosen a certain time for public prayer, for preaching the Gospel, and celebrating the Sacraments. Each man may not break this order of the church at his pleasure: And except there be granted competent leisure, for this exercise, by outward doing, to declare our Religion, surely men will be withdrawn from it, by their own private business. Wherefore we see in ancient Churches, that there were not only certain hours in the week appointed for the godly congregation, but that the Sabbath day was made holy, to assemble to pray: and to hear God his word: which even now also veric well is observed in our Churches, for the better serving of GOD, and increase of brotherly love. But we allow not jewish observations 
jewish observations of days.  of days, and such like superstitions. For we believe not one day to be holier than an other: Neither think we that our rest is allowed of God, for itself sake: But we keep the lords day called Sunday, not the Saboth or saterday, 
The lords day.  therein using free liberty.  
Moreover if Chuches, as they may by Christian liberty, keep religiously, 
Feasts dates of christ may be kept.  the remembrance of Christ his birth, Circumcision, Passion, Resurrection, Ascension into heaven, and sending his holy ghost unto his disciples, we well allow it: but holy days dedicated 
Holy days for saints to be disallowed.  to men or saints, we discommend. And certes, holy days pertain to the first table of the law, and belong only to God: to beshort, the feast days instituted for saints, which we have abrogated, confirm many foolish, unprofitable things, not to be suffered. Howbeit we confess, that fruit fully the memory of saints, may in 
A memory of saints.  due place and time, be recited to the people in godly sermons, and the holy examples of them may be proposed, as patterns to be followed of all men.  
The more sharply the Church of Christ reprehendeth gluttony, drunkenness, 
Public and Private fast is requisite.  lasciviousness, and all intemperancy, the more earnestly it commendeth christian fasting: For fasting 
what fasting is.  is nothing else but an abstinence, and temperance of the godly, with chastening of our flesh, as present necessity requireth, whereby we humble ourselves before God, and withdraw from the flesh her nourishments: that it may easilier and wittynglier, obey the spirit. Wherefore they fast 
Counterfeit fasters.  not, who have no regard of these things, but think they fast, if but once a day they fill their belly, and for a certain prescript time, abstain from certain meats, thinking for this works sake, they please God, and do a good deed. Fasting is the aid and help to all godly men, to pray the feruentlier, and to live the vertuouslier. That fast pleased not God (as we 
Note.  may read in the Books of the Prophets) wherein the jews fasted from meat, and not from their wickedness. There is a Public, & a Private fast. Our forefathers kept in time paste, 
The cause of public fasts.  Public fasts, in lamentable times, and when the Church was afflicted. They abstained altogether from meat until evening, spending the time in the mean season, in holy prayer, and worshipping of GOD, and in repenting for their sins. This did little differ from mourning. Often mention is made hereof in the Prophets, specially in the second of joel: Such a fast aught to be kept, even in these our days, the Church being in so great danger. Private fasts are observed of each man, as every man feeleth the 
The cause of private fast.  virtue of God his spirit, to be plucked from him: For so long he abstaineth from the nourishment of the flesh, as he perceiveth God his spirit to be withdrawn from him.  
All fasts ought to come of a free, 
The end of fasting.  willing, and a true humbled spirit, not to get praise or favour of men, much less to merit righteousness thereby. But let every man fast to this end, to tame the pride of the flesh, & to serve God more earnestly.  
Lenten fast may be proved by old testimonies, but by none of the Apostles 
Lent fast not to be allowed  writings. Therefore it ought not, nor may be enjoined to the faithful to keep. It is most certain that in times passed, there were divers kinds 
The time of fasting.  and customs of fasting. Whereupon Ireneus an ancient writer saith, Some think that the fast must be 
Ireneus.  kept, one day only, some others, many days: and others, forty days: which variety began not now in our time, but long before our days, by their means, as I judge, who observing not simply that, which was at the first taught them, used other manner of fastings, either through negligence, or ignorance. Socrates also the historigrapher 
Socrates.  saith: Because there is no ancient writing found of this matter, I suppose that the Apostle left it free to every man's mind, to do that, which is good, not by fear and necessity.  
Now as touching choice of meats: 
Choice of meats is a doctrine of devils.  In fasting we think, that all is to be with holden from the flesh, which maketh it more unrewlie, and wherein it taketh more delight, or whereby it is nourished or pampered, whether it be fish, flesh, pleasant fruits in savour and taste, dainty dishes, or fine wines. Otherwise we know, that all God 
Heb. two.  his creatures are made, for those and service of man. All that GOD hath made are good, & without choice, moderately to be used, with the fear of the Lord. For the Apostle affirmeth, all things to be clean, to them that be 
Tit. i.  clean. And again, whatsoever is sold in the Shambles, eat ye and ask no 
i Cor. x.  question for conscience sake. The self same Apostle nameth their doctrine, which command to abstain from meats, the doctrine of devils: For 
i Tim. iiii.  GOD made meat to be eaten, with thanks giving of the faithful, and them which know the truth, because whatsoever God made is good, and nothing is to be refused, if it be taken with thanks giving. etc. He also writing to the Collo. reproveth those, who 
 two.  by over much abstinence, will purchase to themselves an estimation of holiness. We therefore altogether disallow the Tatians, Encratites, and to be short 
Heretics.  Eustacius his scholars, against whom was assembled the Gangrenes. counsaite.   

¶ Of Cathechising, or instructing youth in the articles of their faith, of comforting or visiting the sick. Chap. 25.  
THe Lord charged his people of the old Testament, to be 
youth should be instructed in godliness.  very diligent, in instructing a right their children, even from their infancy, and gave express commandment in his law, to teach them, and to expound unto them, the mysteries of his Sacraments. Seeing then it is evident, by the doctrine of the Evangelists and Apostles, that God hath no less care for the youth of his people, with whom he left his new Testament, when he openly witnesseth saying: Suffer little children to come 
Mar. x.  unto me, for to such belongeth the kingdom of heaven: doubtless, those ministers of churches do most wisely, which betime diligently instruct the youth, laying in them the first foundations of faith, and faithfully teaching the first principles of our religion, expounding to them God's commandments, the Crede, and the Lord his prayer, the use of his Sacraments, with such other like first instructions, and chief points of our religion. Let the congregation show themselves faithful and diligent, in bringing their children to be taught, desiring & rejoicing, that their youth may be well instructed. For as much as men are never more grievously tempted, then when they be weak and sick, sore broken with diseases of the 
Visiting of the sick.  mind and body, the Pastors of the Church, doubtless, ought at no time to be more watchful and careful to save his flock, then in such sickness and infirmities. Let them therefore visit the sick betimes, and let the diseased send for them without delay, if the cause so require. Let the ministers comfort, 
The ministers duene.  and confirm them in the true faith, arm them against the pernicious suggestions of Satan, let them say prayers in the sick man's house, and if need require, let them pray for his recovery, both of body and soul, in the Church also. And let them do their endeavour, that he may departed out of this world, in blessed state.  
The Popish visiting of the sick, 
Popish visiting the sick  with their extreme unction, or ennoyling, we said before, that we allowed not, because it contains many foolish and odious things, not approved by the Canonical scripture.   

¶ Of burying the faithful, and care which men ought to take for the dead, of Purgatory, and thappearing of spirits. Cham 26.  
THe scripture commandeth to bury honestly, and without 
Burying commanded in scripture.  superstition, the bodies of the faithful, as the temples of the holy ghost, which we believe shall rise again, in the latter day: Also to make mention after a comely fort, of them who died Godly in the 
what care we should take for the dead.  Lord, and to be ready to help and relieve those, whom they have left behind them, as widows, and fatherless children. We teach men to take none other care then this, for them that be dead: We therefore much disallow the heretics, called Cynici, who despised dead bodies, or very negligently 
Heretics.  and contemptuously hurl them into the earth, never speaking so much as a good word of them, nor caring any thing at all for those, whom they left behind them. Now on tother side, we like not those, that are to much, and to overthwertly serviceable to the dead, howling like ethnics, for their friends departed, saying, or hearing Mass for their souls, and mummeling for pence certain prayers, to deliver them by this their devotion, from torments, wherewith they suppose, that they are after their death tormented: yet so, that by their lamentable songs and Diriges, they are released of their pains. Hobeit moderate mourning, which the Apostle. j Thes. iiij. 
Moderate morning is commendable.  granteth, we discommend not, judging it an unnatural part, to be nothing grieved in such a case. We believe that the faithful, go strait too Christ, after their bodily death, and therefore need not the Suffrages, or 
whether mē● souls go after their departure.  prayers of the living. We believe also, that Infidels are without delay, cast down headlong into hell, from whence no service of the living, is able to deliver them.  
The doctrine which some teach, concerning the fire of Purgatory, is 
Purgatory.  contrary to our Christian faith, I believe the forgiveness of sins, and the life everlasting: and contrary to our clean purging from all our iniquities, by Christ. Neither agreeth Purgatory with these sayings of the lord Christ: Verily, verily, I say unto you, 
john. v.  he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not be condemned but hath passed from death to life. Again. Ihon. xiii. He that is washed, needeth not save to wash his feet, but is clean every whit, and ye are clean.  
Moreover, as touching their doctrine 
The appearig of spirits is deceit of the devil.  of spirittes, or dead men's souls, some times appearing to them that live, and desiring them to do somewhat, whereby they may be delivered: we esteem such visions or sights, as mockings, crafts and deceits of the devil: Who as he can transfigure himself into an Angel of light, so is he busy to overthrow, and bring in doubt the true faith. The Lord forbade in the old Testament, to ask counsel of the dead, or to have any 
Deut. xviii  thing to do with spirits. It was denied to the rich glutton (who lay tormented in hell fire, as Christ the author of all truth, in the Gospel declareth) that Lazarus should return to his brethren, God by the mouth of Abraham, pronouncing and saying, they have Moses and the Prophets, let them hear them, if they hear not Moses 
Luc. xvi.  and the Prophets; neither will they be persuaded, though one rise again from the dead.   

¶ Of rites, ceremonies, and indifferent things. Chap. 27.  
CEremonies were in time 
why ceremonies were given.  passed delivered to the people in the old Law, as a certain scoling to them, who were kept under the law, as it were under a schoolmaster and tutor: But when Christ came our deliverer, and had taken away the ceremonial 
Ceremonies removed by Christ.  law, we that believe are no more under the law, nor yet bound to observe those ceremonies, which at our Messiascomming, vanished away: which the Apostles were so far from keeping 
Ceremonies not kept of the Apostles.  or renewing in Christ his church, that they openly affirmed that, they would lay no such yoke, nor burden upon the church's neck. Wherefore we might séme to bring in or restore judaisme, if in the Church of Christ we 
Increase of Ceremonies to judaisme.  should heap up ceremonies upon Ceremonies, after the manner of the old church. Wherefore we be not of their minds, who thought it good, that Christ his church should be kept under (as with a certain scoling) with many and sundry rites. For if th'apostles would not burden Christian people with ceremonies, 
why multitude of Ceremonies is not allowed.  which were first ordained and appointed by God himself, who, I pray you, being well in his wits, would violently thrust upon them inventions invented by man? The greater heap of ceremonies there be in the church, the more is withdrawn not only from Christian liberty, but also from Christ, and faith in him, while the common people look for that in ceremonies, which they should seek in the only son of God jesus Christ by faith. A few rites therefore, 
A few Rites suffice.  which are sincere and plain, & swerver not from God his word, do suffice the godly.  
And if in Churches there be found 
Diversity of Ceremonies prove not dissent in Churches.  unlike ceremonies, let no man gather thereby, that the Churches agree not. Socrates saith, it were impossible to write the Ceremonies, that be in all cities and countries. No religion observeth 
Socrates.  one kind of Rites, although they embrace one doctrine touching them. For they that be all of one faith, descent among themselves, about Ceremonies. Thus much Socrates. And we also at this day, observing in our Churches, not all one kind of Rites, 
True consent is in doctrine and faith.  in ministering the lords supper, and in many other things, do, notwithstanding, agree in doctrine and faith. Neither is the unity and society of Churches, for that cause broken a sunder. Surely, churches have always used their liberty, and done what seemed 
Liberty about Ceremonies.  best to them in such Ceremonies, as things indifferent, as we also do now a days.  
But we advertise all men to take 
indifferent things.  heed, that they count not those things as indifferent, which be not indifferent, which be not indifferent in 
what is indifferent.  deed: as some count the Mass, and Images in Churches. That is indifferent (saith Jerome to Augustine) which is neither good nor evil: so that we are neither just, nor unjust, whether we do it or no. Therefore when indifferent things are urged, for confession of our faith, they be no longer indifferent: as Paul declareth, that it 
How long they remain indifferent. i Co. viii. x  is lawful to eat flesh, if one put us not in mind, that it is offered to Idols: for than it shall be made unlawful, because he that eateth such meat, now by his eating, seemeth to allow Idolatry.   

¶ Of Church goods. Chapit .. 28.  
christ his Church is endued with riches, by the bountifulness of Princes, and the liberality of the faithful, who gave their goods to the Church: For it is oft in need, and therefore it hath had from the beginning, some treasure to serve for necessary uses. The true use of Church goods in time pass was, 
The true use of the church goods.  and now is, to maintain with them learning in schools and holy assemblies, with all furniture, rites and building: to maintain also teachers, scholars and ministers, with other necessaries: chief to help, feed, and secure the poor. But let such be chosen as fear God, wise, and skilful in governing of families, which may well bestow the church's goods.  
If the treasure of the Church, thorough 
Abuse of church goods.  the iniquity of the time, or some men's rashness, folly, ignorance, or covetousness, be put to any abuse, let godly and wise men, turn them again to a good and holy use. For we must not wink at any abuse, especially if it be mixed which sacrilege. We teach therefore, that corrupt schools and Colleges should be reform in doctrine, in worshipping of God, and in manners: and that there should be established religiously, with good conscience and wisdom, a good order for the helping and relieving of the poor.   

¶ Of sole life, of marriage, and governing our family. Chapi. 29.  
LEt them, which have from 
Single life.  heaven, the gift of single life (so that in heart and mind, wholly they be pure and continent, and not greatly burn in fleshly 
The gift of Chastity.  lust) let such, I say, serve the lord in that vocation, so long as they shall perceive themselves endued with that gift of God: not extolling themselves above others, but serving the Lord continually, with simplicity and humility. These men doubtless, are more meet to enter into God's ministery, than they that are withdrawn by their private business of their family. But if this gift be taken from them, and they feel a continual burning in themselves, 
Marriage.  let them remember the Apostles words: It is better to marry, then to burn.  
For marriage being the remedy for 
Marriage is continency.  incontinency (yea, continence itself) was ordained of the Lord God himself, who abundantly blessed it, and 
Math. nineteen.  would that man and wife, should not be separated one from the other, but live together, in perfect love and concord: Whereupon we know, that the Apostle saith, Marriage is honourable 
Hebr. xiii. i Cor. xvii.  among all, and the bed undefiled, but whoremongers and adulterers God will judge. And again: If a Virgin Marry, she sinneth not. We condemn 
Polygamy.  therefore the having of many wives or husband's at one time alive: and them also, who disallow the second 
second Marriages.  marriages, the marriage of widowers or widows, denying that one may twice be married. We teach that 
How Marriage should be made.  marriage must be made, after a lawful sort, in the fear of the Lord, and not against those, which forbid them to be coupled in Matrimony, that are within certain degrees of kindred, least incest be committed. Let them 
The parent's consent is requisite in marriage.  be contracted with consent of their parents, or of such as are in steed of their parents, and to that end chief, for the which the Lord hath appointed marriage. Let the bonds of Matrimony be kept with holiness, with unfeigned faith, and fidelity towards the yoke fellow, with godliness, with love and Chastity, both of body and mind. Let them avoid all brawling, dissension, lusts and adultery. Let there be appointed in the Church lawful Courts, for the hearing 
Courts kept for matters of matrimony.  of such matters, godly judges to maintain Marriages and contracts, to punish all uncleanness, and impudency, and to decide controversies of Matrimony. Parents also should bring up their children, in the fear of the Lord, and make provision for them: remembering the Apostles saying: He that provideth not for his own, he denieth 
Care for our family. Bringing up of children. 1. Timo. v.  the faith, and is worse than an Infidel. But chief let them be taught some honest science, whereby they may be able to find themselves. Let them be plucked from Idleness, and a sure trust in God engraffed in them, lest they to much distrusting, be to to careless, or else be given to filthy covetousness, and so come to nought.  
Also it is most certain, that those deeds, which be done of Parents with true faith, according to the duty of Matrimony, and government of their family, are before God holy, and good works, pleasing him as well as Prayers, Fasting, and Almose deeds do. For so the Apostle hath taught in his Epistles, chief to Timothe 
i Tim. iiii.  and Titus. But with the said 
To forbid marriage is a doctrine of devils.  Apostle, we count it a doctrine of Devils to forbid, or openly to dispraise marriage, or to restrain it by some crooked or covert means, as though it were not holy, or clean. We detest 
Heresies.  unchaste single life, the secret or open and manifest lusts and fornication, committed by hypocrites, feigning chastity, when they are most lascivious of all others: God will judge them all.  
We disallow not riches, and rich 
riches.  men, if they be godly, and use their riches well: but we mislike the sect of the Apostolicans, who would have all things common.   

¶ Of Magistrates.  
EVery chief Magistrate is ordained of God himself, for 
Magistrates be ordained of God.  the peace and tranquillity of mankind, and to bear the chiefest rule and degree of honour in the world. If he be an enemy to the Church, he may hinder and trouble it much: But if he be a friend, and so a member of the church, he is the profitablest and most excellent part thereof, which may greatly profit, and best help the Church.  
His chiefest office is to provide for, 
The duty of a Magistrate.  and keep the public peace and quietness: Which thing he shall never do with better success, then when he feareth God in deed, and zealously setteth for the his religion, imitating the steps of most godly Kings and Princes, that governed the lords people: and advaunseth the Preaching of the truth, and sincere faith, rooteth out lies and untruths, all Superstition, with all impiety and Idolatry, and defendeth God his church. We teach that a godly Magistrate, ought chief to care for the furtherance of Religion.  
Let him therefore with all his might, maintain the word of God, and provide that no doctrine, contrary to it be taught. Let him also rule the people, committed by God to his charge with good laws, agreeing with gods word, and thereby keep them in good order, in doing their duty, and in obedience: Let him exercise himself in judging causes justly, not respecting persons, refusing bribes, defending widows, fatherless children, and other afflicted: punishing, yea, and rooting out unjust, deceitful, and cruel persons. For he hath not 
Roma. xiii.  the sword of God for nought. lets him therefore draw his sword against evil doers, sowers of dissension, thieves, murderers, oppressors, blasphemers, forswearers of themselves, and against all those, whom, God hath commanded him, to punish and put to death. Let him chasten 
Heretics.  also and correct uncorrigible heretics, which be heretics in deed, which cease not to blaspheme the majesty of God, to trouble and destroy his Church. If it be necessary to defend 
war.  the safeguard of his people by war, let him go to war, in the name of Lord, so that first▪ he seek peace, by all means he may, and can defend his subjects none otherwise, then by battle. While the Magistrate doth this of faith, he with the self same works, as good, in deed serveth God, and is blessed of him. We condemn the anabaptists: who as 
Heresies.  they deny, that any Christian, can bear the office of a Magistrate, so they defend that no man, can lawfully be put to death by a Magistrate, or that a Magistrate ought to wage battle with any, or that they should require oaths of men, and swear them on a Book. etc.  
For as God will, that the safeguard of his people, be wrought by his Magistrate 
subjects duty.  (whom he hath given to the world, to be as a father (even so all subjects are charged to acknowledge this benefit of God, in the magistrate. It is their duty therefore, to honour and reverence him, as God his minister: to love him, to pray for him, as for their father: to obey all his lawful and just commandments: to be short, to pay him Tribute, with all such like duty, faithfully and willingly. If the conservation of the public wealth, and justice so require, and the Magistrate be forced necessarily to war, let his subjects be ready to hazard their lives, and to shed their blood gladly, valiantly, and cherfullie, in God's name, to save their Country, and their chief governor. For he that resisteth his ruler, doth purchase God his grievous wrath against himself. We condemn therefore, all despisers of Magistrates, Rebels, 
Despisers of Magistrates.  Traitors, enemies to the common wealth, seditious knaves: to be short, all that refuse either openly, or craftily and covertly, to do their bound duty, and allegiance to their governor.  
We pray God our most merciful and heavenly father, to bless the princes of his people, and us also, with all his people, through jesus Christ our only Lord and saviour, to whom be praise, glory, and thanks, world without end. So be it.    

A confession Of Faith, made by common agreement of such frenchmen, as desire to live according to the purity of the Gospel of our Lord JESUS CHRIST.  
The Frenchmen that desire to live according to the purity of the Gospel of our Lord jesus Christ, to the King.  
WE have great cause (most mighty Prince,) to give God thanks, that having not hitherto had access to your Majesty, whereby we might declare what rigour of persecutions we have suffered and daily do suffer, for desiring to live according to the purity of the Gospel, and quietness of our consciences: he hath no vouchsafed to grant us this favour, that your grace is willing to understand of our cause, as appeareth by the last proclamation given at Amboise the month of March, the year. 1559. when it pleased your Majesty to cause the publication of the same. Which boldeneth us at this present to open mouth, which before (by the violence and injustice of certain your officers) was closed and stopped up, rather of malice to us ward, than good affection or service to you ward. And to the end your Majesty may be plainly and fully informed of the whole cause, we most humbly beseech you to read and understand this our Confession of Faith, which we here present unto you, hoping it to be sufficient defence for us, against all such blames and slanders, as we have hitherto wrongfully been charged withal, by such, as have daily sought to condemn us, before our cause were known or heard. Wherein we protest there is nothing repugnant to the word of God, or contrary to that subjection which we own to your Majesty. For these articles of Faith set forth at large in our confession, tend all to this end, that seeing God hath sufficiently declared his will, by his Prophets and Apostles, yea, by the month of his dearly beloved son, our saviour jesus Christ, we ought so to honour and reverence, this holy word of God, that we add nothing thereto of our own, but wholly conform ourselves, to the rule prescribed unto us therein. And for that the romish Church (leaving the use and custom of the primitive Church) hath brought in new commandments, and a new manner of serving God, we think it most reasonable to prefer the commandments of God, (which is the truth itself) to the commandments of men, who naturally are inclined to losing and vanity. And what soever our adversaries, pretend against us, yet dare we say both before God and man, that we suffer for none other cause, but for maintaining our Lord jesus Christ, to be the only Saviour and redeemer, and his doctrine to be the only doctrine, of life and salvation. And this is the only cause, why the hands of hangmen, have been so oft imbrued, with the blood of your poor subjects: Who sparing neither life nor goods, for maintenance of this Confession of faith, have manifestly declared to all the world, that they were moved thereto, by a far mightier spirit, than any spirit of man, which is more careful of quietness and commodity, then of the honour and glory of God. And therefore, according to the goodness and clemency, which your Majesty promiseth, to show to us, your poor subjects: we most humbly beseech you, to be so gracious, as to take in hand, the knowledge of the cause, by which (being daily pursued to death, or banishment) we lose the power and mean, to show to you that most humble service, which of duty we owe. May it therefore please your Majesty, in stead of fire and sword, heretofore used, to examine our Confession by the word of God, and to grant us sufferance and safety in the mean while. And then we hope that your self shall judge of our innocency, & well perceive, that there is neither heresy, nor rebellion in us: but that we only tend to this end, to live in quietness of conscience, serve God as he hath commanded, and to obey your Majesty in all humble obedience and service. And because the preaching of the word of God, is necessary to put us in remembrance, as well of our duty towards him, as towards you: we most humbly beseech your Majesty, that we may sometimes gather together, to be exhorted to the fear of God by his word, and confirmed by the administration of the Sacraments, which our Saviour Christ hath appointed to his church. And if it would please you, to grant us some open place, where all the world might see our assemblies, that only sight should discharge us of those heinous crimes, that heretofore our said assemblies have been charged withal. For, there is nought to been, but modesty and chastity, nought to be heard, but praise to God, exhortation to his service, and prayer for the conservation of your Majesty and kingdom. And if it please not your grace, to show us this favour, yet may it please you at the least, to grant, that we may particularly use that quiet order, which is established. Most humbly beseeching your Majesty, in reading this present supplication, to consider, that it is the cries and groaries, of an infinite number of your poor subjects, which crave such mercy at your hands, that it may quench the fires, that your cruel judges have kindled in your realm. And so, that humbly serving your majesty, we may lawfully serve him, that hath exalted your highness to this dignity and state. And if ye refuse to bear us, yet may please you to hear the voice of the son of God, who giving you power over our bodies, goods, & lives, requireth of you, that the power and government over our souls and consciences (which he so dearly bought, by the price of his heart blood) should be reserved to him only. The same God we beseech to guide you with his holy spirit: and with pour years, to increase your might and power, to give you victory over all your enemies, and establish for ever, in all equity, and justice, the throne of your Majesty: Before whom it may please him, to grant us to find such favour, that we may obtain some fruit of our present supplication: That so changing our griefs, and afflictions into quietness and liberty, we may also change our sighs and tears, into perpetual thanking GOD for your Majesty, for granting a thing so agreeable to him, so worthy of your goodness and justice, and so necessary for the conservation of your most humble and obedient subjects and servants.   

¶ A confession of faith, made by common agreement of such frenchmen, as desire to live, according to the purity of the Gospel of our Lord jesus Christ.  

The first article.  
WE believe and confess, that there is 
a Deut. 4. 35 & 39 1. Cor. 8. 4. & 6.  one only GOD, which is one only and simple substance, 
b Gene 1. 3. john. 4. 24 2. Cor. 3. 17.  spiritual, 
c Exod 3. 15 16. & 18.  everlasting, 
d Rom 1. 20 1. Tim. 1. 17  invisible, 
e Mala. 3. 6.  unchangeable, 
f Rom. 11. 33 Act. 17. 24. & 7. 48.  endless, incomprehensible, unspeakable, 
g jer. 10. 7. &. 10. Luc. 1. 37.  that can do all things, who is 
h Ro. 16. 27  wholly wise, 
i Mat. 19 17  wholly good, 
k jere. 12. 1.  wholly just, and wholly merciful.   

2.  
This God declareth himself to men 
l Exod. 34. 6. & 7.  so to be 
Rom. 1. 19 , and first by his works, as well in creating, conserving, as guiding of the same. 
n Heb. 1. 1.  But secondly and more plainly by his word: which in the beginning was 
o Gene. 15. 1  revealed by Oracle, and afterwards 
p Exod. 24. 3. & 4.  written in books, which we call 
q Rom. 1. 12  holy scripture.   

3.  
All this holy scripture, is comprised in the Canonical books of the old and new Testament, whereof the names hereafter follow: first, the five books of Moses, that is to say: Genesis, Exodus, Leviticus, Numbers, & Deuteronomie. Further, joshua, the judges, Ruth, the first and second books of Samuel, the first and second books of the Kings: The first and second books of the Chronicles, otherwise called Pari●●pomenon, and the first book of Esoras: Also Nehemias, the books of Hester, job, Psalms of David, proverbs of Solomon, the book of Ecclesiastes, otherwise called the Preacher: The Canticles of Solomon. Likewise the books of isaiah, jeremy, the Lamentations of jeremy, ezechiel, Daniel, Osee, joel, Amos, Abdias, jonas, Miche, Nahum, Abacuk, Sophonie, Agge, Zacharie, Malachi. Also the holy Gospel of S. Matthew, saint Mark, S. Luke, & S. John: Furthermore the second book of saint Luke, otherwise called the Acts of the Apostles: and one Epistle of saint Paul to the Romans, two the Corinthians, one to the Galathians, one to the Ephesians one to the Philippians, one to the Collossians, two to the Thessalonians, two to Timothe, one to Tite, and one to Philemon: Also the Epistle to the Hebrews, the Epistle of saint james, the first and second Epistles of saint Peter: The first, second, and third Epistles of saint John: The Epistle of saint Jude: and the Apocalypse or revelation of saint Ihon.   

4.  
We know these books to be Canonical, and a most certain 
a Psal. nineteen. viii. and. ix. Psal. 12. 7.  rule of our faith: not so much because of the common agreement, and consent of the Church, as through the witness, and inward persuasion of the holy spirit, which causeth us to discern them, from the Ecclesiastical books. On which (although they be profitable) we may not ground any article of faith.   

5.  
We believe 
a 2. Tim. iii. xv and. xvi 2. Pet. 1.  that the word contained in these books, proceeded from God, 
b Ihon. iii. xxxi. & 34. and v. 34.  of whom it taketh authority, and not of men: 
c Iho. 15. 11. Act. 20. 27.  and (for asmuch as it is the rule of all truth, containing all things necessary to the Service of God, and our salvation) that 
d Deut. 12. 32. and. 4. 2. Gal. 1. 8. Apo. 22. 18. and. 19  it is not lawful for any man, no not for Angels, to add, diminish, or change any thing therein. Whereby it followeth, that neither 
e Mat. 15. 9 Acts. 5. 28. and. 29.  antiquity, custom, multitude, man's wisdom, judgement statute, proclamation, decree, counsel vision, or miracle, can be compared with the said holy scripture, 
f i Cor. 11. 1. 2. and. 23.  but that contrariwise, all things ought to be tried, ruled, and reform, by the same. And according thereunto, we allow the three symbols or Credes: that is, the Apostles Crede, the Crede of Nice and Athanasius Crede, because they be agreeable to the word of God.   

.6.  
This holy scripture 
a Deu. 4. 12 Mat. 28. 19 i Ihon. 5. 7.  teacheth us, that in this only and simple substance divine which we have confessed, there are three persons: The Father, the Son, and the holy ghost: the Father the first cause, beginning, and original of all things: the 
b john. 1. 1. & 17. 5. Act. 17. 25. Rom. 1. 1.  Son, his word and everlasting wisdom: the Holy ghost, his vertoe, power, and efficacy. The Son from everlasting begotten of the Father: The holy ghost proceeding from both: The three persons not confused, but distinct: and nevertheless not divided, but of one only substance, eternity, power and equality. And therein we also allow the determination of the ancient Councils: and detest all such sects and heresies, as have been rejected by the holy Doctors: as fainct Hilary, saint Athanasius, S. Ambrose, & S. ciril.   

7.  
We believe 
a Gene. 1. 1. john. 1. 3. jud. 6. Col. 1. 16. Hebr. 12. & 14.  that God in three persons, together working by his virtue, wisdom, and incomprehensible, goodness, hath ereated all things: not only heaven, & earth, and each thing therrein contain dibut also the invisible spirit: 
b 2. Pet. 2.  of which, some are fallen headlong into perdition: & 
c Psal. 103. 20. 21.  other some continue in obedience. 
d john. 8. 44.  That the first being corrupt by malice, are enemies to all goodness, and consequently to the whole Church. The second being performed by the grace of God, 
e Heb. 1. 7. 8.  are ministers to glorify the name of GOD, and serve to the safety of his chosen.   

8.  
We believe 
a Psal. 104.  that not only he hath creater all things, but that he governeth and conducteth, 
b Pro. 16. 4 Mat. 10. 29 Rom. 9 11. Acts 17. 24. & 26. 24.  disposeth and ordaineth, according to his will, all things that come to pass in the world. 
c 1. john. 2. 16. Ose. 13. 9 1. john. 3. 8.  Not that he is the author of evil, or that any fault may be imputed to him, 
d Psal. 5. 5. & 119. job. 1. 22.  seeing his will is the severaine: and infallible rule, of all righteousness and equity. 
e Act. 2. 23. 24. 27.  But he hath such wonderful means, to use the service of devils and wicked men, that he can convert to good, the evil which they do, and wherein they are culpable. And 
f Rom. 9 19 & 20. & 11 23.  sa confessing nothing to be done without the providence of God, we reverence with all humility those secrets that are hidden from us, without further searching for that, which is above our reach. And rather apply to our use, that which is declared unto us in the holy scripture, to be the better in quiet & safety: 
g mat. 10. 30 Luke. 21. 18.  because that God to whom all things are subject, so watcheth over us with a Fatherly care, that one hear can not fall from our heads without his will. 
h job. 1. 1. Gene. 3. 15.  And in the mean while so bridleth the Devil and all our enemies, that they can not harm us, without his leave.   

9  
We believe that man 
a Goe 1. 26. Eccls. 7. 30. Rom. 5. 12. Ep. 2. 2. &. 3.  being at the beginning created clean, perfit, and like to the Image of God, is through his own proper fault, fallen from the grace which he received: 
b Gene. 6. 5 and. 8. 21.  and is so estranged from God (who is the fountain of righteousness, and all goodness) that his nature is wholly corrupt, and being blinded in spirit, and corrupt in heart, hath lost all perfectness, without having any residue thereof. 
c Rom. 1. 21 and, 2. 18. 19 20.  And though he be yet able to discern good from evil, 
d i Co. 2. 14  we safe that that light is turned into darkness, when he goeth about to know God: For that by all his reason and understanding, he is not able to reach any thing near thereunto. 
e Iho. 1. 4. 5 and. 8. 36. Rom. 8. 6. 7  And although he have a will, that moveth him to do this or that, yet that it is so thrall to sin, that he hath no liberty to do well; but such as God giveth him.   

10.  
We believe 
a Gen. 8. 21. Rom. 5. 12. job. 14. 4.  that all the offspring of Adam, is infected with such contagion, which is the original sin, and natural vice, and not only an imitation, as the Pelagians go about to prove, whom we detest with their errors. And think it not needful to inquire, how sin cometh from one man to an other, seeing it sufficeth, that that which God gave him, was not to him alone, but to all his posterity: And so, that in the person of him, we are spoiled of all goodness, and overwhelmed in all poverty & malediction.   

11.  
We believe also, that this vice is very sin: 
a Psal. 51. 7. Ro. 3. 9 10. 11. 12. 13. & 5. 12.  which is sufficient to condemn all mankind, yea, even new borne children, and to so reputed bofore God: 
b Rom. 7.  And after Baptism it remaineth sin, as concerning the fault: though the condemnation be taken away from the children of God, who of his free goodness, imputeth it not to them. Further, 
c Rom. 7. 5.  that it is a perversity, bringing for the continually the fruits of malice and rebellion: so, 
d Rom. 7. 18. 19 2. Cor. 12. 7  as the hollest (though they resist) are not unspotted of infirmities and faults, while they live in this world.   

12.  
We believe, that from this corruption, and generail condemnation, in which all men are plunged, 
a Exod. 9 16. Rom. 9 22.  God draweth out those, whom in his everlasting and unchangeable counsel he hath chosen, through his only goodness and mercy, in our Lord jesus Christ, without consideration of their works: leaving 
b Rom. 3. 2. & 9 23. 2. Tim. 2. 20 Tite. 3. 5. 7. Ephe. 1. 4. 2. Tim. 1. 9  the rest in the self same corruption and condemnation, to show his justice in them, as he causeth the richesse of his mercy, to shine in the first. For the one are no better than the other, till GOD hath discerned them, according to his unchangeble counsel, which he hath determined in jesus Christ, before the creation of the world: Neither is any able of his own proper virtue, to obtain this goodness, 
c jer. 10. 23 Ephe. 1. 45  seeing that naturally we can not have so much as one good motion, affection or thought, till God prevent us and dispose us thereunto.   

13.  
We believe that in the same jesus Christ, all that is requisite to our salvation, hath been offered and communicate unto us: 
a 1. Cor. 1. 30. Ephe. 1. 6. 7 Col. 1. 13. 14 Tite. 2. 14.  who being given to us for our salvation, became to us immediately, wisdom, righteousness, sanctification, and redemption: so that declining from him, we forsake the mercies of the Father, which ought to be our only refuge.   

14.  
We believe that jesus Christ, being the wisdom of God, 
a john. 1. 14. Philip. 2. 6.  and his eternal son, hath taken our flesh on him, to the end that being GOD and man in one person, 
b Heb. 1 17. 2. Cor. 5. 21  yea, man like to us, of body and soul, subject to passions, saving that he is clean from all spot. 
c Act. 13. 13. Rom. 1. a. & 8. 3. &. 9 5. two. Cor. 5. 21. Phil. 2. 7. Heb. 2. 14. 15. &. 5. a.  And as concerning his manhood, that he was the true seed of Abraham and David, 
d Mat. 1. 18. Luke. 1. 35.  though he were conceived by the secret power of the holy Ghost: Wherein we detest all those heresies, that of old time troubled the Churches: and namely also the devilish imaginations of servet: who altributeth to our saviour Christ a fantastical God head, in that he termeth it to be the idea and patron of all things: and nameth him the personal or figurative Son of God, and finally forgeth him a body of three uncreate Elements, and so mingleth and destroyeth both the natures.   

15.  
We believe 
a Math. 1. Luke. 1. Ihon. 1. 14. i Tim. 2. 5. and. 3, 16. Hebre. 5. 8.  that in one only person, (that is jesus Christ) the two natures are truly and undividedlie conjoygned and knit: and each nature nevertheless, remaining in his distinct property: So that as in this conjunction, the divine nature retaining his property, remaineth uncreat infinite, and filling all things 
b Luc. 24. 38. 39 Rom. 1. 4. Philip. 2.  so the humane nature remaineth finite, having form, measure and property: yea, and though jesus Christ in rising again, have made his body immortal, yet took he not away the truth of his nature. And thus we so consider of his Godhedde, that we spoil him not of his manhood.   

16.  
We 
a john. 3. 16 & 15. 13.  believe that God, in sending his son, minded to show his love, and inestimable goodness towards us: in delivering him to death, and raising him again, to fulfil all justice, and to obtain us everlasting life.   

17.  
We believe 
a 2. Cor. 5. 19 Heb. 5. 7. 8. 9 & 9  that by the only Sacrifice, that our Lord jesus offered on the cross, we are reconciled with God, 
b 1. Pet. 2. 24. 25.  to be holden and reputed just before him: for that we can not please him, or be partakers of his adoption, but in that he forgiveth & burieth our faults. 
c Heb. 9 14 Ephe. 5. 26. 1. Pet. 1. 18, 19  So we protest, that jesus Christ is our whole and perfect washing, that in his death we have full satisfaction, to discharge us of those faults and iniquities, wherein we offend send: and that we are delivered by none other mean.   

18.  
We believe 
a Psal. 32. 1. john 17. 23. Rom. 4. 7. 8 & 8. a. b. c 2. Cor. 5. 19  that all our justice is grounded, in the forgiveness of our sins: which is also our only felicity, as David saith: 
b 1. Tim. 2. 5 1. joh. 2. 1. 2 Rom. 5. 19 Act. 4. 12.  Wherefore we reject all other means of justification before God: and without presuming on any virtues or deserts, we simply hold on the obedience of jesus Christ: which standeth us in stead, as well to cover all our faults, as to find favour before God. And in effect we believe, that straying never so little from this ground, we can find 'tis where no rest, but are continually moved with unquietness: for that we are never in quiet with God, till we be fully resolved to be beloved in jesus Christ seeing we be worthy to be hated of ourselves.   

19  
We believe 
a Ro. 5. a. b. & 8. 15. Gal. 4. 45. 6. 7. Ephe. 2. 13. 14. 15.  that by this mean, we have liberty and privilege, to call upon God, with full assurance that he will show himself to be our Father: For we could have none access to the Father, if we were not directed by this mediator. And to be exalted in his name, it behoveth us to hold our lives of him, as of our head.   

20.  
We believe 
a Rom. 1. d. Gal. 2. d. john 3. 15.  that we are made partakers of this righteousness, by faith only, as it is said: that he suffered to obtain our salvation, that who soever believeth in him should not perish. 
b Mat. 17. john. 3. 16 & 17. 10. 20 21.  And that this is done, for that the promises of life, which are given to us in him, are made fit for our use: & we feel the effect thereof, when we accept them: not doubting, that being assured by the mouth of God, we shall not be frustrate thereof. 
c Rom. 1. 17 & 3. 24. 25. 28. 30. & 4. a. b. c. Gal. 2. d.  So that righteousness, which we obtain by faith, dependeth on the free promises, by which God declareth and testifieth that he loveth us.   

21.  
We believe 
a Ephe. 2. 8. 1. Thes. 2. 5. 1. Cor. 2. 12. 2. Pet. 1. 3 4 &. 1. c.  that we are illumined in the faith, by the secret grace of the holy ghost, so that it is a free and particular gift, which God bestoweth upon such, as seemeth to him good: in such wise as the faithful have not wherein to glory, being doubly beholden, in that they were preferred before other. 
b 1. Cor. 1. 8 9  Yea, and that faith is not only given to the chosen, to bring them into the right way, for one only time, but causeth them to continue therein to the end: 
c Philipens. 2. 13 &. 1. 6.  For as God must work the beginning, so must he also work the end.   

22  
We believe 
a Ro. 6. a. b. & 7. a b. Col. 2. 13. & 3. 10. 1. Pet. 1. 3.  that through this faith we are regenerate into newness of life, being naturally thrall to sin. And that we receive through faith, the grace to live holily, and in the fear of GOD, in receiving the promise, which is given us by the gospel: that is, that God will give us his holy spirit. 
b james. 2. Gal. 5. 6. 1. john. 2. 3. 4 & 5. 28.  So faith, doth not only not cool, the desire to live well and holily, but rather engendereth and provoketh the same in us, necessarily bringing forth good works. 
c Deut. 30. john. 3. 5.  Furthermore, although God to fulfil our Salvation, regenerateth us, in framing us to do well, 
d Luc. 17. 10 Psal. 16. 2 Rom. 3. c. d Tit. 3. 5. Rom. 4. 3. 4 5.  nevertheless we confess that the good works, which we do, through the guiding of the holy spirit; are not sufficient to justify us, or deserve that GOD shall accept us for his children: for we should be always wavering in doubt and uncertainty, if our consciences were not stayed on that satisfaction, where with jesus Christ hath cleared us.   

23.  
We believe 
a Ro. 10. 4. Gal. 3. & 4 Coll. 2. 17  that all the figures of the law, took end at the coming of jesus Christ. But though the Ceremonies are no longer in use, nevertheless, the substance and truth remaineth with us, in the person of him in whom consisteth all fullness. 
b 2. Ti. 3. 16 2. Pet. 1. 19 & 3. 2.  And further, that we must use the help of the law and Prophets, as well to the framing of our lives, as to confirm us in the promises of the gospel.   

24.  
We believe, 
a 1. Tim. 2. 5 Act. 4. 12. 1. joh. 2. 1. 2  sith jesus Christ is given to be our only advocate, 
b joh. 16. 23 24.  and that he commandeth us to have familiar recourse in his name to his father, 
c Mat. 6. 9 Luc. 11. 2.  yea that it is not lawful for us to pray, but according to the form, that God hath appointed us by his word, 
d Act. 10. 25 26. & 14. 14 Apoc. 19  that all that which men have imagined, touching intercession of dead Saints, is but abuse and deceit of Satan, to turn men from the form of true prayer. We despise also all other means, wherewith men presume to be able to reunsome themselves to Godward, as derogating the sacrifice of the death and passion of jesus Christ. To be short, we esteem purgatory for an illusion 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 vows, pilgrimages, forbidding of Marriages and use of meats, the Ceremonious observation of days, Auricular confession, Pardons, with all other such like, were: whereby men think too deserve grace and salvation: Which things we despise, not only for the false opinion of desert, that is had in them, but also because they are man's inventions, and yoke men's consciences.   

25.  
And 
a Rom. 1. 16 17 & 10. c.  because we enjoy not jesus Christ but by the Gospel, 
b Math. 18. 20. Eph. 1. 22. 23  we believe that the order of the Church, which is established by his authority, aught to be holy and inviolable, and therefore, that the Church can not stand without Pastors, whose charge is to teach, 
c Math. 10. joh. 13. 20 Rom. 10. ●  and aught to be honoured and reverently heard, if they be duly called, and faithfully exercise their office. Not that God is bound to their helps or base means, but that it pleaseth him to bridle us therewith. Wherein we despise all such fantastical persons, as go about (as much as in them lieth) to deface the ministery and preaching of the word and Sacraments.   

26.  
We believe then, 
a Psal. 58 & 22. 23. & 42 5. Ephe. 4. 12. Heb. 2. 12.  that none ought to withdraw himself a part, and be contented alone, but that all together aught to keep and maintain, the unity of the Church, submitting themselves to the common instruction, and to the yoke of jesus Christ, and that in what place soever God hath established, a true order of his Church: 
b Act. 4. 19 20. Heb. 10. 25  yea though the Magistrates and their ordinances be contrary thereunto: and that all they that submit not themselves thereunto, but separate themselves from it, do contrary to the ordinance of God.   

27.  
Nevertheless 
a jere. 7. 4. b. 11. 12. Math. 3. 12. & 7. 22. & 24. 5.  we believe that it behoveth carefully & wisely to discern, which is the true Church, for that this title hath been too too much abused. 
b Ephe. 2. 20 & 4. 11. 12. 1. Tim. 3. 5. Deut. 31. 12.  We say therefore, according to the word of God, that it is the company of the faithful, which agree together to follow the same word, and the pure Religion dependeth thereon: and which profit therein, all the days of their life, increasing and confirming themselves in the fear of GOD, according as they need to advance themselves, and to march daily forward: 
c Rom. 3. c.  & when they have done their uttermost, that it behoveth them continually, to have recourse to the remission of their sins. 
d Mat. 13. d 2. Tim. 2. 18 19 20.  And nevertheless we deny not but that among the faithful, there are Hypocrites and reprobate, whose malice is not able to deface the title of the Church.   

28.  
Upon this belief 
a Math. 10. 14 & 15. john 10. c. 1. Cor. 3. b. c  we protest, that where the word of God is not received, nor any profess to submit theimselues there unto, where the Sacraments are not ministered, to speak plainly, we can not judge any Church to be there. And therefore we condemn the Popish assemblies, seeing the pure truth of God is banished thence, in which the Sacraments are corrupt, counterfeacte, falsified, or wholly defaced, and wherein all superstition and Idolatry beareth sway. 
b 2. Cor. 6. 14. 15. 16. 1. Cor. 6. 15.  We hold then, that all they that have to do therein, or communicate after that sort, separate and cut of themselves, from the body of jesus Christ. Nevertheless, because there domaineth a certain small trace of the Church in Popery, & namely that the substance of Baptism remaineth therein, 
c Math. 3. 11 & 28. 19 Mar. 1. 8. Act. 1. 5. & 11. 15. 16. 17 & 19 4. 5. 6.  for that the efficacy of Baptism, dependeth not on the minister, we confess those that are baptized, to need no second Baptism: and yet by reason of the corruption thereof, that men cannot present their children thereto, with out pollution.   

29.  
As concerning the true Church, 
a Act. 6. 3. 4 5. Ep. 4. b. c. 1. Tim. 3. Tit. 1. b. Mat. 18. 17.  we believe that it ought to be governed, according to the policy, that our saviour jesus Christ hath established: that is: that there be Pastors, Superintendes, and Deacons, to th'end that the purity of the doctrine may have his course, that vices may be corrected and repressed, and that the poor and afflicted may be succoured in their necessities: and that the assemblies may be made, in the name of God, wherein both great and small may be edified.   

30.  
We believe, 
a Math. 20. 26. 27. &. 28 2. 3. 4. 1. Cor. 3. a. b c. d. Ephe. 1. 22. Col. 1. 18. 19  that all true pastors, in what place so ever they be, have equal power and authority under one only bed: the only sovereign and only universal bishop jesus Christ: and for this cause, that no Church ought to pretend any rule or Lordship over other.   

31.  
We believe 
a Math. 28. 10. 19 Mar. 16. 15. john. 15. 16. Act. 1. 21. & 6. a. b. Rom. 10. 15 Tit. 1. 5. 6. 7  that none ought of his own authority to thrust himself into the government of the church, but that it ought to be done by election, for that it is possible, and God permitteth it. Which exception we add expressly hereunto, because it behoved at sometimes and namely in our time, (in which the church was interrupt for a season) that GOD should raise up men by extraordinary means, to rear up his church a new, which was overthrown and desolate. This notwithstanding we believe, that we must always conform ourselves to this rule, 
b Gal. 1. 15. 1. Tim. 3. 7. 8. 9 10. 15.  that all pastors, supertendents and deacons, have testimony of calling to their office.   

32.  
We also believe, 
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 which are chosen Superintendentes, should be think then, what mean they were best to use for the government of the whole body: 
b 1. Pet. 5. ●. 1. Cor. 14. 40.  and nevertheless that they serve not one jot from that, which our saviour jesus Christ hath ordained, which hindereth not, but that they may have certain particular ordinances in each place, as the commodity thereof shall require.   

33.  
Yet for all that, 
Rom. 16. 17. 18. 1. Cor. 3. 11. Col. 2 6. 7. 8 Gal. 5. 1.  we exclude all man's inventions, and all Laws, which are brought in under colour of God's service, whereby they go about to bind men's consciences: but only allow that, which breedeth and maintaineth concord, and keepeth each person, from the first to the last in obedience. 
b Mat. 18. 17. 1. Cor. 5. 6. 1. Tim. 1. 20  Wherein we must follow that, which our saviour Christ declareth concerning Excommunication: which we allow and confess to be necessary with all things thereto belonging.   

34.  
We believe that the Sacraments are added to the word, for further confirmation thereof: to be as it were pledges and earnest to us of the grace of God, and so by this mean, to help and comfort our faith, by reason of the grossness and infirmity, which is in us: And that they are so outward signs, that GOD worketh through them, in the power of his spirit, to the end that nothing be signified to us in vain: Nevertheless we hold that all their substance and verity is in jesus Christ: and being separated from him, they are nothing but shadow and smoke.   

35.  
We confess 
a Rom. 6. 3. Tit. 3. 5. 9 Act. 22. 16.  only two to be common to the whole Church: of which the first (which is Baptism) is given to us for witness of our adoption, for that thereby we are graffed into the body of jesus Christ, to th'end to be washed and cleansed, through his blood, and after renewed in holiness of life, through his holy spirit. 
b Math. 3. 11. 12. Mar. 16. 15. Ro. 6. a. b. c d. 22. 23  We also hold, that although we be baptized but ones, that the profit, which there is signified unto us, extendeth to life, and death, to the end that we may have an everlasting mark, that jesus Christ will always remain our righteousness, and sanctification. And although it be a Sacrament of saith and repentance, 
c Math. 19 14. 1. Cor. 7. 14  nevertheless, because God receiveth into his Church, the children with their fathers, we say, that by the authority of jesus Christ, young children begotten of faithful parents, aught to be baptized.   

36.  
We 
a 1. Cor. 10. 16. 17. & 11. 24.  confess that the holy Supper (which is the second Sacrament) witnesseth unto us the unity, which we have with jesus Christ, in asmuch as he did not only ones die, and rise again for us, 
b john. 6. 56. 57 & 17 21. 22.  but also truly feedeth and nourisheth us, with his flesh and blood, that we might be one with him, and his life common to us. 
c Mar. 16. 19 Act. 3. 21.  And though he be in heaven, till he come to judge the world, 
d 1. Cor. 10. 16. john 6.  yet we believe that by the secret and incomprehensible power of his Spirit, he nourisheth and quickeneth us, with the substance of his body and blood.  
We hold that this is done spiritually: not putting in the place of effect, and verity, imagination, nor thought. But forasmuch as the highness of this mystery for mounteth the measure of our understanding, and all order of natuture, to be short, because it is heavinly, it cannot be apprehended but by faith.   

37.  
We believe, as is said, that as well in the Supper, as in Baptism, god giveth us in deed and in effect that which is figured thereby. And therefore we join with the signs, the true possession and enjoying of that which is there presented unto us. So that all they which bring to the holy table of Christ a pure faith, (as a vessel) receive truly that which the signs testify: That is, 
a 1. Cor. 11. john. 6.  that the body and blood of jesus Christ serve no less for meat and drink to the soul, 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 truly testifieth unto us the inward washing of our souls in the blood of jesus Christ, through the working of his spirit: and that the bread & wine being given us in the supper, is very spiritual food to us, 
b john. 6. 1. Cor. 11.  for that they manifestly declare unto us, that the flesh of jesus Christ is our meat, & his blood our drink: we despise all fantastical heads & Sacramentaries, which will not receive such signs & marks, seeing that our Lord jesus Christ pronosiceth. 
c Mat. 26. 1. Cor. 11.  This is my body, this cup is my blood.   

39  
We believe 
a Exod. 18. Math. 17. 25 Rom. 13.  that God willeth the world to be governed by laws & policy, to the end to bridle & keep under the disordonat appetites of the people. And like as he hath established kingdoms, common weals, and all other sorts of powers, be they by inheritance or otherwise, with all things belonging to the state of justice, & will be acknowledged author thereof: for this cause hath he put the sword in the magistrates hand, not only to punish vice committed against the second table, but also against the first. 
b 1. Pet. 2. 13 14. 1. Tim. 2. 2  And therefore it behoveth us for his sake not only to suffer superiors to rule, but also to honour and esteem them with all reverence, holding them for his liftenauntes & officers, which he hath appointed to exercise a lawful and holy charge.   

40  
We hold than, 
a Math. 17. 24.  that we must obey their laws and statutes: pay tributes, imposts, and other duties: and willingly to bear the yoke of subjection although they were infidels: 
b Act. 4. 17 18. 19  so that the sovereign Empire of God be kept whole. And therefore we detest those that would reject superiority, make all things common, and overthrow all order and justice.  
FINIS.  
This confession of faith, was publicly presented again to the King's Majesty, Charles the ix of that name at Poissy the year 1561. the ninth Septemb.