Previous Section    Home    Next Section

18,    19,    20,    21,    22,    23,    24,    25,    26,    27,

 

XVIII.  Of obtaining eternal Salvation only by the Name of Christ.

      *They also are to be had accursed, that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature.

XXVII.  De speranda aeterna Salute tantum in Nomine Christi.

        Sunt et illi anathematizandi, qui dicere audent unumquemque in lege aut secta quam profitetur esse servandum, modo juxta illam et lumen naturae accurate vixerit;

 

      *There be some that would pervert the gospel of Christ.  But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.  As we said before, so say I now again; If any man preach any other gospel unto you than that ye have received, let him be accursed.  Gal. 1:7, 8, 9.  Cursed be he that maketh the blind to wander out of the way.  And all the people shall say, Amen.  Cursed be he that confirmeth not all the words of this law to do them.  And all the people shall say, Amen.  Deut. 27:18, 26.  A man that is an heretic (sectary) after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.  Tit. 3:10, 11.  Having a form of godliness, but denying the power thereof: from such turn away.  2 Tim. 3:5.  Beloved, believe not every spirit, but try the spirits, whether they are of God: because many false prophets are gone out into the world.  Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.  1 John 4:1–3.  Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh.  This is a deceiver and an antichrist.  Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God.  He that abideth in the doctrine of Christ, he hath both the Father and the Son.  If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.  2 John 7, 9, 10.  We are not as many, which corrupt (or, deal deceitfully with) the word of God: but as of sincerity, but as of God, in the sight of God speak we in (or, of) Christ.  2 Cor. 2:17.  We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.  But what things were gain to me, those I counted loss for Christ.  Phil. 3:3–7.  After the most straitest sect of our religion I lived a Pharisee.  Acts 26:5.  If there had been a law given, which could have given life, verily righteousness should have been by the law.  But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.  Gal. 3:21, 22.  We have before proved (gr. charged) both Jews and Gentiles, that they are all under sin.  For all have sinned, and come short of the glory of God.  Rom. 3:9, 23.  If righteousness come by the law, then Christ is dead in vain.  Gal. 2:21.  Israel hath not attained to the law of righteousness.  Wherefore?  Because they sought it not by faith, but as it were by the works of the law.  Rom. 9:31, 32.  By the works of the law shall no flesh be justified (ου δικαιωθήσεται εξ έργων νόμου πασα σάρξ).  Gal. 2:16.  If by grace, then is it no more of works; otherwise grace is no more grace.  But if it be of works, then is it no more grace; otherwise work is no more work.  Rom. 11:6.  As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ.  Gal. 6:12.  If ye be circumcised, Christ shall profit you nothing.  Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.  Gal. 5:2, 4.  And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.  I would they were even cut off which trouble you.  Gal. 5:11, 12.  The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him.  Heb. 10:38.  If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.  1 Cor. 16:22.

      *This doctrine (that we be justified freely, without all merit of our own good works) whosoever denieth, is not to be accounted for a Christian man, nor for a setter-forth of Christ’s glory; but for an adversary to Christ and his Gospel, and for a setter-forth of men’s vain glory.  Hom. iii. 2.  See also Art. XIII.

      The inclination of man to have his own holy devotions, devised new sects and religions, called Pharisees, Sadducees, and Scribes; with many holy and godly traditions and ordinances, (as it seemed by the outward appearance and goodly glistering of the works,) but in very deed all tending to idolatry, superstition, and hypocrisy; hearts within being full of malice, pride, covetousness, and al wickedness.  Against which sects, and their pretended holiness, Christ cried out more vehemently than he did against any other persons, saying, and often rehearsing these words; Woe be to you, Scribes and Pharisees, hypocrites! – for you go about by sea and by land to make more novices, and new brethren; and when they be let in, or received of your sect, you make them the children of hell, worse than yourselves be.  (Matt. 23.) – For although they seemed to the world to be most perfect men, both in living and teaching; yet was their life but hypocrisy, and their doctrine but sour leaven, mingled with superstition, idolatry, and overthwart judgment, setting up the traditions and ordinances of man, instead of God’s commandments.  Hom. v. 2, 3.

      The law, as the highest reason, was by God grafted in the nature of man, while man’s nature was yet sound and uncorrupted, being created after the image of God; so this law is indeed, and is called, the law of nature.  But since the nature of man became stained with sin, although the minds of wise men have been in some sort lightened with the brightness of this natural light, yet in the most part of men this light is so put out, that scarce any sparkles thereof are to be seen; and in many men’s minds is deeply grafted a sharp hatred of God and men, against the ordinances of God and his commandments.  Nowell, p. 28.

 

*For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.

cum Sacrae Literae tantum Jesu Christi nomen praedicent, in quo salvos fieri homines oporteat.

 

      *Thou shalt call his name Jesus: for he shall save his people from their sins.  Matt. 1:21.  Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved.  Acts 4:12.  Other foundation can no man lay than that is laid, which is Jesus Christ.  1 Cor. 3:11.  To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.  Acts 10:43.  There is one God, and one mediator between God and men, the man Christ Jesus.  1 Tim. 2:5.  Jesus saith unto him, I am the Way, the Truth, and the Life: no man cometh unto the Father, but by me.  John 14:6.  This is the record, that God hath given to us eternal life, and this life is in his Son.  He that hath the Son hath life; and he that hath not the Son of God hath not life.  These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.  1 John 5:11–13.  He said unto them, Go ye into all the world, and preach the Gospel to every creature.  He that believeth and is baptized shall be saved; but he that believeth not shall be damned.  Mark 16:15, 16.  He that believeth not the Son shall not see life; but the wrath of God abideth on him.  John 3:36.

      *Our justification doth come freely, by the mere mercy of God; and of so great and free mercy, that, whereas all the world was not able of themselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy, without any our desert or deserving, to prepare for us the most precious jewels of Christ’s body and blood; whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied.  Hom. iii. 1.

      He came his Father’s ambassador and messenger to men, that by his declaration they might be brought into the right knowledge of God, and into all truth.  Nowell, p. 44.

      Jesus Christ is the Deliverer and Saviour of us which were holden bond, and fast tied with impiety and wickedness, and wrapped in the snares of eternal death, and holden thrall in the foul bondage of the serpent the devil. – He alone hath delivered and saved them that be his from eternal damnation, whereunto otherwise they were appointed.  Nowell, p. 42.  See also Article VII.

      O Almighty God, whom truly to know is everlasting life; Grant us perfectly to know thy Son Jesus Christ to be the way, the truth, and the life; that, following the steps of thy holy apostles Saint Philip and Saint James, we may steadfastly walk in the way that leadeth to eternal life; through the same thy Son Jesus Christ our Lord.  Amen.  Coll. for Saint Philip and Saint James’ Day.

      The Almighty Lord, who is a most strong tower to all them that put their trust in him, to whom all things in heaven, in earth, and under the earth, do bow and obey, be now and evermore thy defence; and make thee know and feel, that there is none other name under heaven given to man, in whom, and through whom, thou mayest receive health and salvation, but only the name of our Lord Jesus Christ.  Amen.  Visitation of the Sick.

      The marks of the visible Church are, the sincere preaching of the Gospel, that is to say, of the benefits of Christ, invocation, and administration of the sacraments.  Q.  Is there then no hope of salvation out of the church?  A.  Out of it can be nothing but damnation, death, and destruction.  Nowell, p. 68, 69.

      Paynims, clean void from God, and the hope of everlasting life.  Hom. xxix. 1.

      Let us confess him with our mouths, praise him with our tongues, believe on him with our hearts, and glorify him with our good works.  Christ is the light, let us receive the light.  Christ is the truth, let us believe the truth.  Christ is the way, let us follow the way.  And because he is our only Master, our only Teacher, our only Shepherd and Chief Captain; therefore let us become his servants, his scholars, his sheep, and his soldiers. – Let us receive Christ, not for a time, but for ever: let us believe his word, not for a time, but for ever: let us become his servants, not for a time, but for ever; in consideration that he hath redeemed and saved us, not for a time, but for ever; and will receive us into his heavenly kingdom, there to reign with him, not for a time, but for ever.  To him therefore, with the Father and the Holy Ghost, be all honour, praise, and glory, for ever, and ever.  Amen.  Hom. xxiv.

      It is manifest that through Christ alone, the forgiveness of sins and life everlasting are freely bestowed upon all the faithful: which gifts, as they are not without Christ at all, so are they not bestowed by any other means than through Christ alone.  B. iv. 1.

      They have not yet rightly understood the Gospel of Christ, nor sincerely preached it, whosoever do attribute to Christ Jesu our Lord the true Messiah either not only or else not fully, all things requisite to life and salvation.  It is a wicked and blasphemous thing to ascribe either to men, or to things inferior and worse than men, the glory and honour due unto Christ.  The principal exercises of Christian religion cannot, by derogating from the glory of Christ, challenge any thing unto themselves.  For sincere doctrine doth directly lead us unto Christ.  Prayer doth invocate, praise, and give thanks in the name of Christ.  The sacraments do serve to seal and present to us the mysteries of Christ.  And the works of faith are done of duty, although of free accord: because we are created unto good works.  Yea, through Christ alone they do please and are acceptable to God the Father.  For he is the Vine, we are the branches.  So all glory is reserved untouched to Christ alone: which is the surest note to know the true Gospel by.  B. iv, 1.

      I exhort you all to have your faith religiously bent upon the Lord Jesus: for him hath the heavenly Father sent to us, in him hath he wholly expressed and shewed himself unto us, and him doth the Holy Ghost print in our hearts and keep in our minds.  And in Christ is all man’s salvation, and every part thereof contained.  Wherefore we must beware that we derive it not from any thing else.  It pleased the Father (saith the Apostle) that all fullness should dwell in the Son, and in him to recapitulate, and as it were to bring into a sum all points of salvation, that in him all the faithful may be fulfilled.  For if salvation be sought, then even by his very name are we taught that salvation is in his power: for he is called Jesus, that is a Saviour.  If we desire the Spirit of God and his sundry gifts, we shall find them also in the anointing of Christ: for he is called Christ, the anointed I say, the holy of holies, and the sanctifier, or else the anointer of us by his Spirit.  If any man have need of strength and might, of power and deliverance, well hath be to look for it in Christ’s dominion: for Christ is Lord of all.  In the same Christ we find redemption: for he hath redeemed us that were sold under Satan’s yoke.  In his conception we have purity, in his nativity we have sufferance: for he became like to us, that he might suffer grief as well as we.  For in his passion we have forgiveness of sins, in his condemnation we have absolution, satisfaction in his offering or cleansing sacrifice, cleansing in his blood, and an universal reconciliation in his descending into hell.  In his burial we have the mortification of our flesh, the newness of life, yea rather the immortality of the soul, and resurrection of our bodies in his glorious resurrection.  We have also the inheritance of the heavenly kingdom, with the assured sealing thereof in his ascension and sitting at the right hand of the Father.  And there is he our mediator, priest, and king, our safeguard and our head, our defender and most sure rest.  From thence he poureth into us his Holy Spirit, the fullness of all good things: and doth communicate himself wholly to us, joining us unto himself with an indissoluble knot.  From thence we do with confidence and joy look for him to be our judge; to be, I say, our patron and deliverer, which shall condemn and send down headlong into hell all our enemies with Satan: but shall take us and all the faithful of every age up into heaven with himself, there to sing a new song, and to rejoice in him for ever and ever.  B. i. 8.

 

XIX.  Of the Church.

      *The visible church of Christ is a congregation of faithful men,

XIX.  De Ecclesia.

        Ecclesia Christi visibilis est coetus fidelium,

 

      *Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.  1 Cor. 1:2.  To the saints and faithful brethren in Christ, which are at Colosse.  Col. 1:2.  The Lord added to the Church daily such as should be saved (τους σωζομένους).  Acts 2:47.  The house of God, which is the Church of the living God, the pillar and ground (or, stay) of the truth.  1 Tim. 3:15.  In a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some to honour, and some to dishonour.  2 Tim. 2:20.  To the intent that now – might be known by the Church the manifold wisdom of God.  Eph. 3:10.  Unto him be glory in the Church by Christ Jesus throughout all ages, world without end.  Amen.  Eph. 3:21.  Christ is the head of the Church. – The Church is subject unto Christ. – Christ loved the Church and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.  Eph. 5:23, 24, 25, 26.

      *We believe that there is one Church of God, and that the same is not shut up (as in times past among the Jews) into some one corner or kingdom, but that it is catholic and universal, and dispersed throughout the whole world.  So that there is now no nation which may truly complain that they be shut forth, and may not be one of the Church and people of God: and that this Church is the kingdom, the body, the spouse of Christ; that Christ alone is the Prince of this kingdom: that Christ alone is the Head of this body: that Christ alone is the Bridegroom of this spouse.  Jewell.

      The Church is the whole company and multitude of the faithful, partly being now in heaven, and partly remaining yet here upon earth: where it doth agree plainly in unity of faith or true doctrine, and in the lawful partaking of the Sacraments: neither is it divided, but joined and united together, as it were in one house or fellowship.  B. v. 1.

      All these testimonies properly do belong unto the elect members of God, being endued with faith and true obedience: but unto the hypocrites, which are void of faith and due obedience, they nothing at all belong.  Notwithstanding, because these also do hear the voice of the shepherd outwardly, and ensue virtue and openly or outwardly are annexed to the elect and true believers in the partaking of the sacraments, yea with the true body of Christ, for those outward signs’ sake, they are accounted to be in the Church so long as they depart not from it.  In which point for perspicuity’s sake having treated of the marks of the Church, we must add this thereunto, that by common order these do declare and note the members of the Church.  For there are certain special members, who although they want these marks yet are they not excluded from the society and communion of the true Church of Christ. – It is certain that there were an innumerable company of men dispersed throughout the whole world among the Gentiles, who never did, nor could communicate with the visible company and congregation of God’s people, and yet notwithstanding they were holy members of this society and communion, and the friends of Almighty God.  B. v. 1.

      The militant Church is to be considered two ways: for either it is to be taken strictly, comprehending them only which be not only called, but are in very deed the Church, the faithful and elect of God, lively members knit unto Christ, not with hands and other marks and signs, but in spirit and faith: and oftentimes by these means without the other.  This inward and invisible Church of God, may be well named the elect spouse of Christ, only known unto God, who alone knoweth who are his.  When we be first taught to know this Church, we confess her with the Apostles’ Creed, saying: I believe the Holy Catholic Church, the Communion of saints, or the Church more largely considered, comprehendeth not only those that are the very faithful and holy in deed, but also them who although they believe not truly, or unfeignedly, neither be clean or holy in their conversation of their life, yet do they acknowledge and profess true religion with the true believers, and the holy men of God: yea they speak well and allow of virtues, and reprove evil, neither do sever themselves from the unity of this Holy Church militant: which church may well be called the outward and visible Church.  And the particular church is that which is comprised in a certain number, and is known by some sure and certain place.  B. v. 1.

      In the Creed is properly entreated of the congregation of those whom God by his secret election hath adopted to himself through Christ: which Church can neither be seen with eyes, nor can continually be known by signs.  (See Art. XVII.)  Yet there is a Church of God visible, or that may be seen, the tokens or marks whereof he doth shew and open unto us. – The visible Church is nothing else but a certain multitude of men, which, in what place soever they be, do profess the doctrine of Christ pure and sincere, even the same which the Evangelists and Apostles have, in the everlasting monuments of holy Scriptures, faithfully disclosed to memory, and which do truly call upon God the Father in the name of Christ; and moreover do use his mysteries, commonly called sacraments, with the same pureness and simplicity (as touching their substance) which the Apostles of Christ used, and have put in writing.  Nowell, p. 67.

      The visible and outward Church is that which is outwardly known by men for a Church, by hearing God’s word, and partaking of his Sacraments, and by public confession of their faith.  The invisible and inward is so called, not that men are invisible, but because it is not to be seen with man’s eye; and yet [it] doth appear before God’s eyes who believe truly, and who feignedly. – There are two special and principal marks: the sincere preaching of the word of God, and the lawful partaking of the sacraments of Christ whereas some add unto these the study of godliness and unity, patience in affliction, and the calling on the name of God by Christ: but we include them in these twain that we have set down.  B. v. 1.

      Others there he that never fall from the Church, but keep themselves in the fellowship of the Church all their life time, outwardly pretending and feigning religion, but inwardly giving themselves up to their own errors, faults, and wickedness: unto whom without doubt the outward behaviour and fellowship profiteth nothing at all.  For we ought to live for ever, and to participate all heavenly gifts with them that desire them, to join in fellowship with the Church of God, not only by outward and visible society, but by inward communion and fellowship, wherein consisteth life and salvation.  B. v. 1.

 

*in the which the pure word of God is preached, and the sacraments be duly ministered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.

in quo verbum Dei purum praedicatur, et Sacramenta, quoad ea quae necesssario exigantur, juxta Christi institutum recte administrantur.

 

      *How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things?  So then faith cometh by hearing, and hearing by the word of God.  Rom. 10:14, 15, 17.  He ordained twelve, that they should be with him, and that he might send them forth to preach.  Mar. 3:14.  Of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.  Acts 1: 21, 22.  And no man taketh this honour unto himself, but he that is called of God, as was Aaron.  Heb. 5:1.  He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.  Eph. 4:11, 12.  If any man speak, let him speak as the oracles of God.  1 Pet. 4:11.  He that prophesieth speaketh unto men to edification, and exhortation, and comfort – he edifieth the church.  1 Cor. 14:3, 4.  Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.  Moreover it is required in stewards, that a man be found faithful.  1 Cor. 4:1, 2.  It pleased God by the foolishness of preaching to save them that believe.  1 Cor. 1:21.  A bishop most be blameless, as the steward of God; – holding fast the faithful word as he hath been taught (or, in teaching), that he may be able by sound doctrine both to exhort and to convince the gainsayers.  Tit. 1:7, 9.  I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.  1 Cor. 4:17.  Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.  Prov. 8:34.  My sheep hear my voice, and I know them, and they follow me.  John 10:27.  He that is of God heareth God’s words. – If ye continue in my word, then are ye my disciples indeed.  John 8:47, 31.  As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever.  Isai. 59:21.  Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.  Acts 15:21.  Jesus said unto him, If a man love me, he will keep my words: – he that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me.  John 14:23, 24.  To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.  Every one that is of the truth heareth my voice.  John 18:37.  Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.  Go ye therefore, and teach all nations, baptizing them – teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Matt. 28:18–20.  When they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.  Acts 8:12.  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  John 3:5.  According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour.  Tit. 3:5, 6.  They continued stedfastly in the Apostle’s doctrine and fellowship, and in breaking of bread, and in prayers: – continuing daily with one accord in the temple, – praising God. – And the Lord added to the Church daily such as should be saved.  Acts 2:42, 46, 47.  Now I praise you, brethren, that ye remember me in all things, and keep the ordinances (or, traditions), as I delivered them to you.  For I have received of the Lord that which also I delivered unto you.  1 Cor. 11:2, 23.  By one Spirit are we all baptized into one body, – and have been all made to drink into one Spirit.  1 Cor. 12:13.  The cup of blessing which we bless, is it not the communion (κοινωνία) of the blood of Christ?  The bread which we break, is it not the communion of the body of Christ?  For we being many are one bread, and one body: for we are all partakers of that one bread.  1 Cor. 10:16, 17.

      *Q.  Are not then all that be in this visible Church, of the number of the elect to everlasting life?  A.  Many, by hypocrisy and counterfeiting of godliness, do join themselves to this fellowship, which are nothing less than true members of the Church (quae nihil minus quam verae Ecclesiae membra sunt.)  But, forasmuch as wheresoever the word of God is sincerely taught, and his sacraments rightly administered, there are ever some appointed to salvation by Christ, we count all that whole company to be the Church of God, seeing that Christ also promiseth that himself will be present with two or three that be gathered together in his name.  Nowell, p. 68.

      The sincere preaching of the Gospel, that is to say, of the benefits of Christ, invocation, and administration of the sacraments, are the chief and the necessary marks of the visible Church, such as without which it cannot be indeed, nor rightly called the Church of Christ. – In whatever assembly these are purely and sincerely retained, it is no doubt, that there is also the Church of Christ.  Nowell, p. 67, 68.

      They (the Scriptures) be the foundation of the Prophets and Apostles, whereupon is built the Church of God: that they be the very sure and infallible rule, whereby may be tried whether the Church do swerve or err, and whereunto all ecclesiastical doctrine ought to be called to account: and that against these Scriptures neither law, nor ordinance, nor any custom ought to be heard: not though Paul himself, or an angel from heaven, should come and teach the contrary.  Jewell.

      O Almighty God, who by thy Son Jesus Christ didst give to thy Apostle Saint Peter many excellent gifts, and commandedst him earnestly to feed thy flock: Make, we beseech thee, all Bishops and Pastors diligently to preach thy holy word, and the people obediently to follow the same, that they may receive the crown of everlasting glory; through Jesus Christ our Lord.  Amen.  Coll. for Saint Peter’s Day.

      O Almighty and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy word: Grant, we beseech thee, unto thy Church to love that word which he believed, and both to preach and receive the same; through Jesus Christ our Lord.  Amen.  Coll. for Saint Bartholomew’s Day.

      O Almighty God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy temple acceptable unto thee; through Jesus Christ our Lord.  Amen.  Coll. for Saint Simon and Saint Jude’s Day.

      The church, or house of God, is a place appointed by the holy Scriptures, where the lively word of God ought to be read, taught, and heard, the Lord’s holy name called upon by public prayer, hearty thanks given to his Majesty for his infinite and unspeakable benefits bestowed upon us, his holy sacraments duly and reverently administered; and therefore all that be godly indeed ought both with diligence, as appointed, to repair together to the said church, and there with all reverence to use and behave themselves before the Lord.  The said church thus godly used by the servants of the Lord, in the Lord’s true service, for the effectual presence of God’s grace, wherewith he doth by his holy word and promises endue his people there present and assembled, to the attainment as well of commodities worldly, necessary for us, as also of all heavenly gifts, and life everlasting, is called by the word of God (as it is indeed) the temple of the Lord, and the house of God.  Hom. xiv. 1.

 

As the Church of Jerusalem, Alexandria, and Antioch, have erred; *so also the Church of Rome hath erred; not only in their living and manner of Ceremonies, but also in matters of Faith.

Sicut erravit Ecclesia Hierosolymitana, Alexandrina, et Antiochena; ita et erravit Ecclesia Romana, non solum quoad agenda, et caeremoniarum ritus, verum in his etiam quae credenda sunt.

 

      *Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils: speaking lies in hypocrisy, having their conscience seared with a hot iron, &c.  1 Tim. 4:1, &c.  Many false prophets shall rise, and shall deceive many.  And because iniquity shall abound, the love of many shall wax cold.  Matt. 24:11, 12.  That day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. – Whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.  2 Thess. 2:3, 4, 9, 10.  I charge thee before God, and the Lord Jesus Christ; – preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.  For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.  2 Tim. 4:1–4.  Of your own selves shall men arise speaking perverse things, to draw away disciples after them.  Acts 20:30.

      *The church doth err in doctrine and faith, as often as she turning from Christ and his word, goeth after men and the counsels and decrees of the flesh.  For she forsaketh that thing that hitherto staid that she erred not, which is the word of God and Christ. – The church therefore is said to err, when a part of it having lost God’s word, doth err; and the same erreth not wholly or altogether; forasmuch as certain remnants (through the grace of God) are reserved, by whom the truth may flourish again, and may again be spread abroad in every place.  B. v. 1.

      Neither is the Church of God such as it may not be dusked with some spot, or asketh not sometime reparation.  Jewell.

      The true Church is an universal congregation or fellowship of God’s faithful and elect people, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head cornerstone.  (Eph. 2:19, 20.)  And it hath always three notes or marks, whereby it is known: pure and sound doctrine; the sacraments ministered according to Christ’s holy institution; and the right use of ecclesiastical discipline.  This description of the Church is agreeable both to the Scriptures of God, and also to the doctrine of the ancient Fathers; so that none may justly find fault therewith.  Now, if you will compare this with the Church of Rome – not as it was in the beginning, but as it is at present, and hath been for the space of nine hundred years and odd – you shall well perceive the state thereof to be so far wide from the nature of the true Church, that nothing can be more.  For neither are they built upon the foundation of the Apostles and Prophets, retaining the sound and pure doctrine of Christ Jesus; neither yet do they order the sacraments, or else the ecclesiastical keys, in such sort as he did first institute and ordain them: but have so intermingled their own traditions and inventions, by chopping and changing, by adding and plucking away, that now they may seem to be converted into a new guise.  Christ commended to his Church a sacrament of his body and blood; they have changed it into a sacrifice for the quick and the dead.  Christ did minister to his Apostles, and the Apostles to other men indifferently, under both kinds; they have robbed the lay-people of the cup, saying, that for them one kind is sufficient.  Christ ordained no other element to be used in baptism, but only water; whereunto when the word is joined, it is made, as St. Augustine saith, a full and perfect sacrament; they, being wiser in their own conceit than Christ, think it is not well nor orderly done, unless they use conjuration; unless they hallow the water; unless there be oil, salt, spittle, tapers ; and such other dumb ceremonies, serving to no use; contrary to the plain rule of St. Paul, who willeth all things to be done in the Church to edification.  (1 Cor. 14:26.)  Christ ordained the authority of the keys to excommunicate notorious sinners, and to absolve them which are truly penitent: they abuse this power at their own pleasure, as well in cursing the godly with bell, book, and candle, as also in absolving the reprobate, which are known to be unworthy of any Christian society: whereof they that lust to see examples, let them search their lives.  To be short, look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospel: the same may be boldly, and with safe conscience, pronounced of the bishops of Rome; namely, that they have forsaken, and daily do forsake, the commandments of God, to erect and set up their own constitutions.  Which thing being true, as all they which have any light of God’s word must needs confess, we may well conclude, according to the rule of Augustine, that the bishops of Rome and their adherents are not the true Church of Christ, much less then to be taken as chief heads and rulers of the same.  Whosoever, saith he, do dissent from the Scriptures concerning the Head, although they be found in all places where the Church is appointed, yet are they not in the Church: a plain place, concluding directly against the Church of Rome.  Whereof it followeth that the Popes, in not hearing Christ’s voice, as they ought to do, but preferring their own decrees before the express word of God, do plainly argue to the world that they are not of Christ, nor yet possessed with his Spirit.  Hom. xxviii. 2.

      Let them compare our churches and theirs together, and they shall see, that themselves have most shamefully gone from the Apostles, and we most justly have gone from them.  For we, following the example of Christ, of the Apostles, and the holy Fathers, give the people the holy communion whole and perfect: but these men, contrary to all the Fathers, to all the Apostles, and contrary to Christ himself, do sever the sacraments, and pluck away one part from the people, and that with most notorious sacrilege, as Gelasius termeth it. – We have brought again the Lord’s Supper unto Christ’s institution, and have made it a communion in very deed, common and indifferent to a great number according to the name: for of that it is called a communion.  But these men have changed all things contrary to Christ’s institution, and have made a private mass of a holy communion: and so it cometh to pass, that we give the Lord’s Supper unto the people, and they give them a vain pageant to gaze upon. – We affirm, together with the ancient Fathers, that the body of Christ is not eaten but of the good and faithful, and of those that are endued with the Spirit of Christ.  Their doctrine is, that Christ’s very body effectually, and as they speak really and substantially, may not only be eaten of the wicked and unfaithful men, but also, which is monstrous and horrible to be spoken, of mice and dogs. – We use to pray in our churches after that fashion, as according to Paul’s lesson the people may know what we pray, and may answer Amen with a general consent.  These men, like sounding metal, yell out in the churches unknown and strange words without understanding, without knowledge, and without devotion: yea, and do it of purpose, because the people should understand nothing at all. – But not to tarry about rehearsing all points, wherein we and they differ, for they have well nigh no end, we turn the Scriptures into all tongues: they scant suffer them to be had abroad in any tongue. – We allure the people to read and to hear God’s word; they drive the people from it.  We desire to have our cause known to all the world; they flee to come to any trial. – We lean unto knowledge; they unto ignorance: we trust unto light; they unto darkness. – We reverence, as it becometh us, the writings of the Apostles and Prophets; and they burn them. – Finally, we in God’s cause desire to stand to God’s only judgments; they will stand only to their own.  Wherefore, if they will weigh all these things with a quiet mind, and fully bent to hear and to learn, they will not only allow this determination of ours, who have forsaken errors and followed Christ and his Apostles, but themselves also will forsake their own selves, and join of their own accord to our side, to go with us.  Jewell.

      As we do not acknowledge or admit the satisfactions that are obtruded unto us in the doctrine of the priests and monks, so do we by all means detest the indulgences of the bishops of Rome.  They call these indulgences a beneficial pardoning of crimes, or remission of the punishment, or of the guilt, or of both: to wit by the power of the keys bestowed by the Lord: and for the merit of the martyr’s blood (for so they say) granted or given to them that are rightly contrite in heart, and do confess their sins.  Their indulgences have utterly corrupted true repentance.  Now the Gospel promiseth to us remission both of the guilt and penalty, for Christ’s sake, and faith in Christ, and doth admonish us that, in the latter times, there shall come men that shall say, we are Christ’s; that is, which shall attribute to themselves the things that do properly belong to Christ alone, such as is especially the forgiveness of sins.  But it commandeth us to fly from them, and by all means to take heed of them, as of wicked seducers.  B. iv. 2.

      We do not acknowledge that upstart Church of Rome to be the true Church of Christ, which doth acknowledge and worship the pope as Christ’s vicar in earth, and is obedient to his laws.  Wherefore we cannot be schismatics, who, leaving the Church of Rome, have not departed from the true Church of God.  B. v. 2.

      We strive against the false doctrine of the pope, his new decrees, which fight against the word of God, and most filthy abuses and corruptions in the Church.  The bishops of Rome have taken to themselves, with their conspirators, a tyranny over the Church; playing the part of very Antichrists in the temple of God: their tyranny, therefore, and Antichristianism we flee and refuse; Christ and his yoke we refuse not, the fellowship of saints we fly not; yea, rather to that end we may remain in that society, and become the true members of Christ and of his saints, flying out of the popish church, we are gathered together again into one holy, catholic, and apostolic Church.  And this Church we do acknowledge to be the very house of God, and the proper sheepfold of Christ our Lord, whereof he is the Shepherd.  B. v. 2.

      The church of Rome cannot come within the compass neither of the outward and visible, neither of the inward and invisible, Church of God.  In that Church thou shalt not find small and tolerable faults either of doctrine of life or of errors: all these faults in her are heinous, desperate, and abominable.  They neither have the outward nor yet the inward marks of the Church.  They have not the authority of the canonical Scriptures in their Church.  They will make subject the interpretation of the holy and sacred Scriptures unto their See, and the right of judgment in all cases they give unto their idol the pope of Rome.  I will not now remember how by manifest words the standard-bearers of that See do write, that the canonical Scripture taketh her authority of the Church, abusing this sentence of the ancient Father Saint Augustine: I would not have believed the Gospel, if the authority of the holy Church had not moved me, &c.  B. v. 2.

      We acknowledge that there be just causes for the which godly both may and ought to separate themselves from wicked congregations: in which not only the lawful use of the sacraments is altogether corrupted and turned into idolatry, but also the sound doctrine is altogether adulterated, the preachers or pastors are not now prophets, but false prophets, which persecute God’s truth, and finally to them that sit to receive the food of life, they minister poison.  B. v. 2.

 

XX.  Of the Authority of the Church.

      *The Church hath power to decree Rites or Ceremonies, *and authority in Controversies of Faith:

XX.  De Ecclesiae Auctoritate.

        Habet Ecclesia Ritus sive Caeremonias statuendi jus, et in fidei Controversiis auctoritatem;

 

      *Let all things be done decently and in order – unto edifying.—For God is not the author of confusion (gr. tumult, or, unquietness), but of peace, as in all churches of the saints.  1 Cor. 14:40, 26, 33.  For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting (or, left undone).  Tit. 1:5.  The rest will I set in order when I come.  1 Cor. 11:34.  The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to their writing, and according to their appointed time every year; and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.  Esth. 9:27, 28.  And it was at Jerusalem the feast of the dedication, and it was winter.  And Jesus walked in the temple in Solomon’s porch.  John 10:22, 23.

      *We do not read that Moses ordained, by order of law, any days of public fast throughout the whole year, more than that one day.  The Jews notwithstanding had more times of common fasting; which the prophet Zachary (8:19,) reciteth to be the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth month.  But for that it appeareth not in the Levitical law when they were instituted, it is to be judged, that those other times of fasting, more than the fast of the seventh month, were ordained among the Jews by the appointment of their governors, rather of devotion, than by an express commandment given from God.  Hom. xvi. 1.

      **Obey them that have the rule over (or, guide) you, and submit yourselves.  Heb. 13:17.  As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine (μη ετεροδιδασκαλειν).  1 Tim. 1:3.  There are many unruly and vain talkers and deceivers, specially they of the circumcision: whose mouths must be stopped.  Tit. 1:10, 11.  A man that is an heretic after the first and second admonition reject.  Tit. 3:10.  There rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.  And the apostles and elders came together for to consider of this matter. – Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas. – And they wrote letters by them after this manner: The apostles, and elders, and brethren, send greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia.  Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: it seemed good unto us, being assembled with one accord, to send chosen men unto you. – For it seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things: That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well.  Fare ye well.  Acts 15:5, 6, 22–25, 28, 29.  And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.  And so were the churches established in the faith, and increased in number daily.  Acts 16:4, 5.  Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.  For they that are such serve not our Lord Jesus Christ, but their own belly.  Rom. 16:17, 18.  Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Matt. 28:20.

      **We know well enough, that the same word which was opened by Christ, and spread abroad by the Apostles, is sufficient both to our salvation, and also to uphold and maintain all truth, and to confound all manner of heresy.  By that word only do we condemn all sorts of old heretics.  As for the Arians, the Eutychians, the Marcionites, the Ebionites, the Valentinians, the Carpocratians, the Tatians, the Novatians, and shortly all them which have a wicked opinion, either of God the Father, or of Christ, or of the Holy Ghost, or of any other point of Christian religion, for so much as they be confuted by the Gospel of Christ, we plainly pronounce them for detestable and damned persons, and defy them even unto the devil.  Neither do we leave them so, but we also severely and straitly hold them in by lawful and politic punishments if they fortune to break out any where, and bewray themselves.  Jewell.

 

*and yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written; neither may it so **expound one place of Scripture, that it be repugnant to another.

quamvis Ecclesiae non licet quicquam instituere, quod verbo Dei scripto adversetur, nec unum Scripturae locum sic exponere potest, ut alteri contradicat.

 

      *What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.  Deut. 12:32.  Though it be but a man’s covenant (or, testament, διαθήκην), no man disannulleth or addeth thereto (επιδιατάσσεται).  Gal. 3:15.  In vain do they worship me, teaching for doctrines the commandments of men.  For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.  And he said unto them, Full well ye reject (or, frustrate) the commandment of God, that ye may keep your own tradition.  For Moses said, Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death: but ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free.  And ye suffer him no more to do ought for his father or his mother; making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.  Mark 7:7–13.  Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.  Gal. 5:1.

      *They be the foundation of the Prophets and Apostles, whereupon is built the Church of God: they be the very sure and infallible rule, whereby may be tried whether the Church do swerve or err, and whereunto all ecclesiastical doctrine ought to be called to account: and that against these Scriptures neither law nor ordinance nor any custom ought to be heard: no, though Paul himself, or an angel from heaven, should come and teach the contrary.  Jewell.  See Article VI.

      Since faith cometh by hearing, and hearing by the word of God, and that specially by the word of God, the Church truly can by no means spring or be builded by the decrees and doctrines of men.  Therefore we affirm, that only the word of God is apt for the building up of the church of God.  Men’s doctrines set up men’s churches, but Christ’s word buildeth the Christian Church.  B. v. 1.

      **The priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.  Mal. 2:7.  A bishop must be blameless, as the steward of God: – holding fast the faithful word as he hath been taught (or, in teaching), that he may be able by sound doctrine both to exhort and to convince the gainsayers.  Tit. 1:7, 9.  No prophecy of the Scripture is of any private interpretation (ιδίας επιλύσεως ου γίνεται).  For the prophecy came not in old time by the will of man.  2 Pet. 1:20, 21.  Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith (αναλογίαν της πίστεως).  Rom. 12:6.

 

Wherefore, *although the Church be a witness and a keeper of holy Writ, yet as it ought not to decree any thing against the same;

Quare licet Ecclesia sit divinorum librorum testis et conservatrix, attamen ut adversus eos nihil discernere,

 

      *If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ.  1 Pet. 4:11.  Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.  For we cannot but speak the things which we have seen and heard.  Acts 4:19, 20.  To the law and to the testimony: if they speak not according to this word it is because there is no light in them.  Is. 8:20.  Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching: or he that exhorteth, on exhortation.  Rom. 12:6, 7, 8.  Which things also we speak, – comparing spiritual things with spiritual.  1 Cor. 2:13.  What advantage then hath the Jew? – Much every way: chiefly, because that unto them were committed the oracles of God.  For what if some did not believe? shall their unbelief make the faith of God without effect?  God forbid: yea, let God be true, but every man a liar.  Rom. 3:1–4.  It is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.  Matt. 13:11.  Ye have an unction from the Holy One, and ye know all things.  I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. – The anointing which ye have received of him abideth in you, and ye need not that any man teach you.  1 John 2:20, 21, 27.  Prove all things; hold fast that which is good.  1 Thess. 5:21.  Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.  2 Tim. 1:13.  The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  2 Tim. 2:2.  These things write I unto thee, – that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground (or, stay) of the truth.  1 Tim. 3:14, 15.  The manifestation of the Spirit is given to every man to profit withal.  For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; – to another prophecy.  1 Cor. 12:7, 8, 10.

      *Our Saviour taketh not and needeth not any testimony of man; and that which is once confirmed by the certainty of his eternal word, hath no more need of the confirmation of man’s doctrine and writings, than the bright sun at noontide hath need of the light of a little candle to put away darkness, and increase his light.  Hom. xiv. 1.

      This will I affirm, which cannot but be manifest unto all men, that the Romish church, or the rulers of the same church, do take away the natural sense and true meaning of the holy scriptures, and have set down a strange sense instead of it, which sense, to the end it may the better be liked of men, they call the sense of the holy mother the church, which sense also they urge with so great wickedness, as, if you oppose against it the native sense, you shall receive for your labour the reproachful name of an heretic.  B. v. 2.

 

*so besides the same ought it not to enforce any thing to be believed for necessity of salvation.

ita praeter illos nihil credendum de necessitate salutis debet obtendere.

 

      *Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.  As we said before, so say I now again, If any man preach any other gospel unto you, than that ye have received, let him be accursed.  Gal. 1:8, 9.  Beware of false prophets.  Matt. 7:15.  Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone out into the world.  1 John 4:1.  Be not carried about with divers and strange doctrines.  For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.  Heb. 13:9.  O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called.  1 Tim. 6:20.  Refuse profane and old wives’ fables.  1 Tim. 4:7.  I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned; and avoid them.  Rom. 16:17.  I speak as to wise men; judge ye what I say.  1 Cor. 10:15.  He that is spiritual judgeth (or, discerneth ανακρίνει) all things, yet he himself is judged (or, discerned) of no man.  1 Cor. 2:15.  My sheep hear my voice.  They know his voice.  And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.  John 10:27, 4, 5.  These (of Berea) were more noble – and searched the Scriptures daily, whether those things were so.  Therefore many of them believed.  Acts 17:11.

      *But here they will allege for themselves, that there are divers necessary points not expressed in holy Scripture, which were left to the revelation of the Holy Ghost; who being given to the Church, according to Christ’s promise, hath taught many things from time to time, which the Apostles could not then bear.  (John 16:12.)  To this we may easily answer by the plain words of Christ, teaching us, that the proper office of the Holy Ghost is, not to institute and bring in new ordinances, contrary to his doctrine before taught; but to expound and declare those things which he had before taught; so that they might be well and truly taught.  When the Holy Ghost, saith he, shall come, he shall lead you into all truth.  (John 16:13.)  What truth doth he mean?  Any other than he himself had before expressed in his word?  No.  For he saith, He shall take of mine, and shew it unto you.  (John 16:14.)  Again, he shall bring you in remembrance of all things that I have told you.  It is not then the duty and part of any Christian, under pretence of the Holy Ghost, to bring in his own dreams and fantasies into the Church; but he must diligently provide that his doctrine and decrees be agreeable to Christ’s holy testament: otherwise, in making the Holy Ghost the author thereof, he doth blaspheme and belie the Holy Ghost to his own condemnation.  Hom. xxviii. 2.

      It were a point of intolerable ungodliness and madness to think either that God had left an imperfect doctrine, or that men were able to make that perfect which God left imperfect.  Therefore the Lord hath most straitly forbidden men, that they neither add any thing to, nor take any thing from, his word, nor turn any way from it, either to the right hand or to the left.

      Q.  If this be true that thou sagest, to what purpose then are so many things so oft in councils, ecclesiastical assemblies, and by learned men, taught in preaching, or left in writing?  A.  All these things serve either to expounding of dark places of the word of God, and to take away controversies that arise among men, or to the orderly stablishing of the outward governance of the Church, and not to make any new articles of religion.  For all things necessary to salvation, that is to say, how godliness, holiness, and religion are to be purely and uncorruptedly yielded to God; what obedience is to be given to God, by which alone the order of a godly life is to be framed; what affiance we ought to put in God; how God is to be called upon, and all good things to be imputed to him; what form is to be kept in celebrating the divine mysteries: all things, I say, are to be learned of the word of God, without the knowledge whereof all these things are either utterly unknown, or most absurdly done; so that it were far better they were not done at all.  Nowell, p. 3.

      The Apostle Saint Paul sheweth.  Col. 2:20–23.  That the faithful ones of Christ Jesu have nothing to do with the decrees of man’s inventions, and that they are not bound to observe man’s traditions: because they are dead to traditions with Christ, that is to say, they are by, Christ Jesus redeemed and set free from traditions, which traditions did in Christ’s death finish and come to an end, while he did make us his own, and set us at liberty.  B. iii. 9.

      Let us therefore hold, that the true church is not built by man’s decrees, but that she is founded, planted, gathered together and builded only by the word of Christ.  We do add that it is out of doubt, that the church of God is preserved by the same word of God, lest at any time it should be seduced, or lest it should slip and perish, and it neither can at any time be preserved by any other means.  B. v. 1.

 

XXI.  Of the Authority of General Councils.

      *General Councils may not be gathered together without the commandment and will of Princes.  And when they be gathered together **(forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God) they may err,

XXI.  De Auctoritate Conciliorum Generalium.

        Generalia concilia sine jussu et voluntate principum congregari non possunt; et ubi conveniunt, quia ex hominibus constant, qui non omnes Spiritu et verbo Dei reguntur,

et errare possunt,

 

      *Let every soul be subject unto the higher powers.  For there is no power but of God: the powers that be are ordained of God.  Rom. 13:1.  David gathered all Israel together to bring the ark of God from Kirjathjearim.  1 Chron. 13:5.  Solomon assembled the elders of Israel, &c. that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion.  And all the men of Israel assembled themselves unto King Solomon.  1 Kings 8:1, 2.  Asa gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon – and they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul.  2 Chron. 15:9, 12.  Hezekiah brought in the priests and the Levites and gathered them together into the east street, and said unto them, Hear me, ye Levites, &c.  2 Chron. 29:4.  Josiah sent and gathered together all the elders of Judah and Jerusalem.  And the king went up into the house of the Lord. – And he read in their ears all the words of the book of the covenant that was found in the house of the Lord. And the king stood in his place, and made a covenant before the Lord – and he caused all that were present to stand to it.  2 Chron. 34:29.

      *The Christian emperors in the old time appointed the councils of the bishops.  Constantine called the council at Nice: Theodosius the First called the council at Constantinople: Theodosius the Second called the council at Ephesus; Marcian called the council at Chalcedon.  And when Ruffinus the heretic had alleged for his authority a council, which as he thought should make for him, St. Jerome his adversary, to confute him, Tell us, quoth he, what emperor commanded this council to be called?  The same St. Jerome again, in his epitaph upon Paula, maketh mention of the emperor’s letters, which gave commandment to call the bishops of Italy and Greece to Rome to a council.  Continually for the space of five hundred years the emperor alone appointed the ecclesiastical assemblies, and called the councils of the bishops together.  Jewell.

      **I put case, these abbots and bishops have no knowledge: what if they understand nothing, what religion is, nor how we ought to think of God?  I put case, the pronouncing and ministering of the law be decayed in priests, and good counsel fail in the elders, as the prophet Micah saith, The night be unto them instead of a vision, and darkness instead of prophesying.  Or, as Esaias saith, What if all the watchmen of the city be become blind?  What if the salt have lost his proper strength and savouriness, and, as Christ saith, be good for no use, scant worth the casting on the dunghill?  Jewell.

      When Nazianzen saw in his days how men in such assemblies were so blind and willful, that they were carried with affections, and laboured more to get the victory than the truth, he pronounced openly, that he never had seen any good end of any council.  Jewell.

 

and *sometimes have erred, even in things pertaining unto God.

et interdum errarunt, etiam in his quae ad Deum pertinent:

 

      *Then gathered the chief priests and the Pharisees a council. – Then from that day forth they took counsel together for to put him to death.  John 11:47, 53.  Then assembled together the chief priests and the scribes, and the elders of the people unto the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtilty, and kill him.  Matt. 26:3, 4.  The chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.  Mark 15:1.  When they had called the apostles and beaten them, they commanded that they should not speak in the name of Jesus, and let them go.  And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.  Acts 5:10, 41.

      *Indeed Peter Asotus and his companion Hosius stick not to affirm, that the same council, wherein our Saviour Jesus Christ was condemned to die, had both the spirit of prophesying, and the Holy Ghost, and the Spirit of truth: and that it was neither a false nor a trifling saying, when those bishops said, We have the law, and by our law he ought to die: and that they so saying did light upon the truth of judgment; (for so be Hosius’s words;) and that the same plainly was a just decree, whereby they pronounced that Christ was worthy to die.  This, methinketh, is strange, that these men are not able to speak for themselves, and to defend their own cause, but they must also take part with Annas and Caiaphas against Christ.  For if they will call that a lawful and a good council, wherein the Son of God was most shamefully condemned to die the death, what council will they then allow for false and naught?  And yet (as all their councils, to say truth, commonly be) necessity compelled them to pronounce these things of the council holden by Annas and Caiaphas.  Jewell.

 

*Wherefore things ordained by them as necessary to salvation, have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture.

ideoque quae ab illis constituuntur, ut ad salutem necessaria, neque robur habent, neque auctoritatem, nisi ostendi possint e Sacris Literis esse desumpta.

 

      *What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.  Deut. 12:32.  Walk ye not in the statutes of your fathers, neither observe their judgments: I am the LORD your God: walk in my statutes, and keep my judgments, and do them.  Ezekiel 20:18, 19.  To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.  Isai. 8:20. – See Art. VI. and Art. XX.

      *The Emperor Constantine not only sat together with them in the council of Nice, but gave also advice to the bishops, how it was best to try out the Apostles’ and Prophets’ writings, as appeareth by these his own words: In disputations of matters of divinity, we have set before us to follow the doctrine of the Holy Ghost.  For the Evangelists’ and the Apostles’ works, and the Prophets’ sayings, shew us sufficiently what opinion we ought to have of the will of God.  Jewell.

      Neither is it left to the Bishops of the Church of Christ as the Popish pastors do falsely boast, to ordain new laws, and to broach new opinions.  For the doctrine, which was delivered to the Apostles of Christ, is simply to be received of the church, and simply and purely to be delivered of the pastors to the church, which is the congregation of such as believe the word of Christ.  And who knoweth not that is said by the prophet, All men are liars, God only is true?  And the church is the pillar and ground of truth, because as it stayeth upon the truth of the Scriptures, even so it publisheth none other doctrine than is delivered in the Scriptures, neither receiveth it being published.  And who is he that will challenge to himself the glory due unto God only: God is the only lawgiver to all mankind, especially in those things which pertain to religion and a blessed life.  For Isaiah saith: The LORD is our judge, the LORD is our lawgiver, the LORD is our king, and he himself shall be our Saviour.  And St. James also saith: there is one lawgiver which is able to save, and to destroy.  God challengeth this thing as proper to himself, to rule those that are his, with the laws of his word, over whom he only hath authority of life and death.  Moreover those laws cannot be godly, which presume to prescribe and teach faith and the service of God after their own fancy.  The doctrine concerning faith and the worship of God, unless it be heavenly, is nothing less than that which it is said to be.  God only teacheth us what is true faith and what worship he delighteth in.  And therefore in Matthew the Son of God pronounceth out of Isaiah: In vain do they worship me teaching for doctrines the commandments of men.  Join hereunto also, that from the new constitutions of men, there springeth always up a wonderful neglecting, yea and contempt of the word of God, and of heavenly laws.  For through our own traditions, as the Lord also saith in the gospel, we go astray, and despise the commandments of God.  B. v.4.

 

XXII.  Of Purgatory.

      The Romish doctrine concerning *Purgatory,

XXII.  De Purgatorio.

        Doctrina Romanensium de purgatorio,

 

      *Behold the Lamb of God, which taketh away (or, beareth) the sin of the world John 1:29.  Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.  Eph. 5:25, 26.  The blood of Jesus Christ cleanseth us from all sin.  1 John 1:7.  Ye are clean through the word which I have spoken unto you.  John 15:3.  Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God.  1 Cor. 6:11.  How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works.  Heb. 9:14.  When he had by himself purged our sins, sat down, &c.  Heb. 1:3.  Worshippers once purged should have had no more conscience of sins.  Heb. 10:2.  By one offering he hath perfected for ever them that are sanctified.  Heb. 10:14.  Today shalt thou be with me in paradise.  Luke 23:43.  I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours: and their works do follow them.  Rev. 14:13.  Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.  Eccles. 9:10.  None of them can by any means redeem his brother, nor give to him a ransom for him: (for the redemption of their soul is precious, and it ceaseth for ever:).  Ps. 49:7.  Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.  Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.  1 Pet. 1:18, 19, 21.  Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: to him be glory and dominion for ever and ever.  Amen.  Rev. 1:5, 6.

      *Now, to entreat of that question, whether we ought to pray for them that are departed out of this world or no.  Wherein if we will cleave only unto the word of God, then must we needs grant, that we have no commandment so to do.  For the Scripture doth acknowledge but two places after this life: the one proper to the elect and blessed of God, the other to the reprobate and damned souls; as may be well gathered by the parable of Lazarus and the rich man.  (Luke 16:22, 23.)  Which place St. Augustine expounding, saith in this wise: That which Abraham speaketh unto the rich man in Luke’s gospel, namely, that the just cannot go into those places where the wicked are tormented; what other thing doth it signify, but only this, that the just, by reason of God’s judgment, which may not be revoked, can shew no deed of mercy in helping them, which after this life are cast into prison, until they pay the uttermost farthing.  These words, as they confound the opinion of helping the dead by prayer, so they do clean confute and take away the vain error of Purgatory, which is grounded upon this saying of the Gospel, (Matt. 5:26) Thou shalt not depart thence, until thou hast paid the uttermost farthing.  Now doth St. Augustine say, that those men which are cast into prison after this life, on that condition, may in no wise be holpen, though he would help them never so much.  And why?  Because the sentence of God is unchangeable, and cannot be revoked again.  Therefore let us not deceive ourselves, thinking that either we may help other, or other may help us by their good and charitable prayers in time to come.  For, as the Preacher saith, (Eccles. 11:3) When the tree falleth, whether it be toward the south, or toward the north, in what place soever the tree falleth, there it lieth: meaning thereby, that every mortal man dieth either in the state of salvation or damnation; according as the words of the Evangelist John do also plainly import, saying, (John 3:36) He that believeth on the Son of God hath eternal life: but he that believeth not on the Son shall never see life, but the wrath of God abideth upon him. – Let these and such other places be sufficient to take away the gross error of Purgatory out of our heads: neither let us dream any more, that the souls of the dead are any thing at all holpen by our prayers: but as the Scripture teacheth us, let us think that the soul of man, passing out of the body, goeth straightways either to heaven, or else to hell; whereof the one needeth no prayer, and the other is without redemption.  The only Purgatory, wherein we must trust to be saved, is the death and blood of Christ; which if we apprehend with a true and stedfast faith, it purgeth and cleanseth us from all our sins, even as well as if he were now hanging upon the cross. – This then is that Purgatory, wherein all Christian men must put their whole trust and confidence; nothing doubting, but if they truly repent them of their sins, and die in perfect faith, that then they shall forthwith pass from death to life.  If this kind of purgation will not serve them, let them never hope to be released by other men’s prayers, though they should continue therein unto the world’s end.  He that cannot be saved by faith in Christ’s blood, how shall he look to be delivered by man’s intercessions?  Hath God more respect to man on earth, than he hath to Christ in heaven?  If any man sin, saith St. John (1 John 2:1, 2.), we have an advocate with the Father, even Jesus Christ the righteous, and he is the propitiation for our sins.  But we must take heed that we call upon this Advocate, while we have space given us in this life; lest, when we be once dead, there be no hope of salvation left unto us.  For, as every man sleepeth with his own cause, so every man shall rise again with his own cause.  And look, in what state he dieth, in the same state he shall also be judged, whether it be to salvation or damnation.  Hom. xix. 3.

      If sins be purged by virtues of that fire, then it followeth, that sinners are not sanctified by the only blood of the Son of God.  But by what scripture have they proved unto us that this power of purging is given to the fire?  Hath God altered his mind and purpose, and set this fire instead of Christ to work our sanctification?  Let them teach us, out of the Scripture, that such worthiness is attributed by God to our sufferings.  But by the only blood and passion of Christ all those are sanctified that be sanctified, whosoever they be: therefore purgatory is a wicked device of the devil, which darkeneth, yea, and maketh void the cross and merits of Christ.  For what other thing do they account purgatory, but a satisfaction for sins made by the souls separated from their bodies.  If we be cleansed by purgatory fire, then in vain did Christ shed his blood to purge us.  For what needed he to have suffered most grievous punishment, if we could have been cleansed by purgatory fire?  Moreover, the whole Scripture teacheth us, that Christ is our only satisfaction and propitiation.

      These men do further feign that the power to purge is given to the fire of purgatory by grace, or by the blood and merits of Christ, and that this fire purgeth not by his own virtue, but by the power of the Son of God.  But they have also forged this most wickedly.  For the Scripture in every place sendeth us back to the Son of God, and to the price of his blood and cleansing, whereof it teacheth us that we are made partakers, while we live in this world by faith and the Holy Ghost: but of purgatory it speaketh not a word in any place: neither saith it in any place that we by the grace of God are purged in another world.  Therefore they steal away the glory which is proper unto the Son of God, and give it to a fire which is altogether forged and blasphemous.  Furthermore they appoint another time of grace out of this world, which is altogether strange unto the Scriptures.

      They object again, that souls, when they depart from the body, are purged indeed by the blood of the Son of God, but not fully, for there remains some filth to be washed away in purgatory.  For they depart out of this world, not having a full and perfect faith, and therefore they be not altogether good: and again, since they have some faith, they be not altogether evil: and because they are not perfectly good, they cannot enter into heaven.  Again, since they are not altogether evil, they cannot be damned, and therefore there remaineth a middle place, wherein they may be fully tried, and at length, being purified, may be presented into the sight of God.  But these men, after this manner, feign what they list.  The sins of all men are purified fully, that is to say, most absolutely, by the only sacrifice of Christ; and further, by the grace of God in the blood of Christ is forgiven in the very instant of death, whatsoever infirmity and remnants of sin are behind in the souls of the faithful departing from the body.  It is a wicked speech, and unworthy to be heard among Christian people, that by our sufferings in purgatory, that is fulfilled which was not as yet fully satisfied with the blood and passion of Christ.  As if our sufferings were better and more effectual than the passion of the Son of God.  B. iv. 10.

 

*Pardons,

ac indulgentiis,

 

      *To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.  Dan. 9:9.  Who shall lay any thing to the charge of God’s elect?  It is God that justifieth.  Rom. 8:33.  There is forgiveness with thee, that thou mayest be feared.  Ps. 130:4.  Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?  He retaineth not his anger for ever, because he delighteth in mercy.  He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.  Mic. 7:18, 19.  I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.  Is. 43:25.  He that believeth on him is not condemned.  John 3:18.  The Scripture saith, Whosoever believeth on him shall not be ashamed.  Rom. 10:11.  Come unto me, all ye that labour and are heavy laden, and I will give you rest.  Matt. 11:28.  These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.  Therefore are they before the throne of God, and serve him day and night in his temple.  Rev. 7:14, 15.  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  1 John 1:9.  Why doth this man thus speak blasphemies? who can forgive sins but God only?  Mar. 2:7.  He breathed on them, and saith unto them, Receive ye the Holy Ghost; Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.  John 20:22, 23.  (See the interpretation of this on Art. XXXIII.)

      *Christ’s disciples did receive this authority, (of the keys,) not that they should hear the private confessions of the people – but to the end they should go, they should teach, they should publish abroad, the Gospel, and be unto the believing a sweet savour of life unto life; and unto the unbelieving and unfaithful a savour of death unto death: and that the minds of godly persons being brought low by the remorse of their former life and errors, after they once began to look up unto the light of the Gospel, and believe in Christ, might be opened with the word of God, even as a door is opened with a key: contrariwise that the wicked and willful, and such as would net believe, nor return into the right way, should be left still as fast locked and shut up, and, as St. Paul saith, wax worse and worse.  This take we to be the meaning of the keys, and that after this sort men’s consciences be either opened or shut.  Jewell.  See also Art. XXXIII.

      For these are St. Augustine’s words: that confession which is made unto God, is required by God’s law; whereof John the Apostle speaketh, saying, If we confess our sins, God is faithful and righteous, to forgive us our sins, and to make us clean from all our wickedness.  For, without this confession, sin is not forgiven.  This is then, the chiefest and most principal confession that, in the Scriptures and word of God, we are bidden to make; and without the which we shall never obtain pardon and forgiveness of our sins.

      And whereas, the adversaries go about to wrest this place, (James 5:16.) for to maintain their auricular confession withal, they are greatly deceived themselves, and do shamefully deceive others; for if this text ought to be understood of auricular confession, then the Priests are as much bound to confess themselves unto the lay-people, as the lay-people are bound to confess themselves to them.  And if to pray is to absolve, then the laity by this place hath as great authority to absolve the Priests, as the Priests have to absolve the laity.

      And where that they do allege this saying of our Saviour Jesus Christ unto the leper to prove auricular confession to stand on God’s word, Go thy way, and show thyself unto the Priest (Matt. 8:4); do they not see that the leper was cleansed from his leprosy, before he was by Christ sent unto the Priest for to shew himself unto him; By the same reason we must be cleansed from our spiritual leprosy, I mean our sins must be forgiven us, before that we come to confession.  What need we then to tell forth our sins into the ear of the Priest, sith that they be already taken away?

      I do not say, but that, if any do find themselves troubled in conscience, they may repair to their learned Curate or Pastor, or to some other godly learned man, and shew the trouble and doubt of their conscience to them, that they may receive at their hand the comfortable salve of God’s word: but it is against the true Christian liberty, that any man should be bound to the numbering of his sins, as it hath been used heretofore in the time of blindness and ignorance.  Hom. xxxii. 2.

      Because it is requisite, that no man should come to the holy Communion, but with a full trust in God’s mercy, and with a quiet conscience; therefore if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned Minister of God’s Word, and open his grief; that by the ministry of God’s holy Word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness.  Com. Service.

 

*Worshipping and Adoration, as well of Images as of Reliques,

de Veneratione, et Adoratione, tum Imaginum, tum Reliquiarum,

 

      *Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them; for I the LORD thy God am a jealous God.  Ex. 20:4, 5.  Ye shall make you no idols nor graven image, neither rear ye up a standing image (or, pillar), neither shall ye set up any image of stone (or, figured stone.  Heb. a stone of picture) in your land to bow down unto it; for I am the LORD your God.  Lev. 26:1.  Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place.  And all the people shall answer and say, Amen.  Deut. 27:15.  Hezekiah removed the high places, and brake the images, (Heb. statues,) and cut down the groves, and brake in pieces the brazen serpent that Moses had made: for unto those days the children of Israel did burn incense to it; and he called it Nehushtan (that is, a piece of brass).  2 Kings 18:4.  I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.  Isa. 42:8.  The stock is a doctrine of vanities.  They are vanity, and the work of errors; in the time of their visitation they shall perish.  Jer. 10:8, 15.  The idols he shall utterly abolish.  Is. 2:18.  He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?  Is. 44:20.  Wherefore, my dearly beloved, flee from idolatry.  I speak as to wise men: judge ye what I say.  Do we provoke the Lord to jealousy?  Are we stronger than he?  1 Cor. 10:14, 15, 22.  Little children, keep yourselves from idols, (images, see Hom. xiv.)  1 John 5:21.  God is a Spirit; and they that worship him must worship him in spirit and in truth.  John 4:24.  As Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.  And Peter took him up, saying, Stand up; I myself also am a man.  Acts 10:25, 26.  I fell at his feet to worship him.  And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God.  Rev. 19:10.  Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.  Matt. 4:10.

      *As in the first commandment he commanded that himself alone be honoured and worshipped, so in the second he restraineth us from all superstition, and from all wrongful and bodily inventions, forasmuch as the worshipping of him ought to be spiritual and pure; and chiefly he frayeth us from the most gross fault of outward idolatry.  Nowell, p. 12.

      Q.  Why is it not lawful to express God with a bodily and visible form?  A.  Because there can be no likeness or agreement between God, which is a Spirit eternal, unmeasurable, infinite, incomprehensible, severed from all mortal composition, and a frail, bodily, spiritless, and vain shape.  Therefore they do most injuriously abate the majesty of the most good and most great God, when they go about in such sort to make resemblance of him.  Nowell, p. l2.

      Q.  Have they not then said well, which affirm that images are unlearned men’s books?  A.  I know not what manner of books they be; but surely, concerning God, they can teach us nothing but errors.  Nowell, p. 13.

      Q.  What manner of worshipping is that which is here (in the second commandment) condemned?  A.  When we, intending to pray, do turn ourselves to portraitures or images; when we do fall down and kneel before them with uncovering our heads, or with other signs shewing any honour unto them, as if God were represented unto us by them; briefly, we are in this law forbidden, that we neither seek nor worship God in images, or, which is all one, that we worship not the images themselves in honour of God, nor in any wise by idolatry or superstition abuse them with injury to his majesty.  Otherwise the lawful use of making portraitures and of paintings is not forbidden.  Nowell, p. 12.

      It is very perilous to set any images or pictures in churches, which are properly appointed for the only worshipping of God.  Nowell, p. 13.

      To desire an image of God, cometh of infidelity, thinking not God to be present, except they might see some sign or image of him. – No image can be made of Christ, but a lying image, (as the Scripture peculiarly calleth images lies,) for Christ is God and man.  Seeing therefore that for the Godhead, which is the most excellent part, no images can be made, it is falsely called the image of Christ.  Which reason also serveth for the images of saints, whose souls the most excellent part of them can by no images be represented and expressed.  Wherefore they be no images of saints, whose souls reign in joy with God, but of the bodies of saints, which as yet lie putrified in the grave.  Furthermore no true image can be made of Christ’s body, for it is unknown now of what form and countenance he was.  Hom. xiv. 3.

      That ancient writer Lactantius, inspired with a prophetical spirit, disputing against the Gentiles, hath thus left it written: the images themselves which are worshipped are representations or counterfeits of dead men.  And it is a perverse and an absurd thing, that the image of a man should be worshipped of the image of God, to wit man.  B. iv. 4.

 

and also *invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture,

nec non de invocatione Sanctorum, res est futilis, inaniter confieta et nullis Scripturarum testimoniis innititur:

 

      *Do not err, my beloved brethren.  Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.  James 1:16, 17.  It is better to trust in the LORD, than to put confidence in man.  It is better to trust in the LORD than to put confidence in princes.  Ps. 118:8, 9.  Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.  Ps. 50:15.  It shall come to pass, that whosoever shall call on the name of the Lord shall be saved.  Acts 2:21.  Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.  Matt. 6:6.  Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.  John 16:23.  After this manner pray ye – when ye pray, say, Our Father, &c.  Matt. 6:9.  Luke 11:2.  Come unto me, all ye that labour and are heavy laden, and I will give you rest – and ye shall find rest unto your souls.  Matt. 11:28.  Unto the church of God, which is at Corinth with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Grace be unto you, &c.  1 Cor. 1:2.  Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus throughout all ages, world without end.  Amen.  Eph. 3:20, 21.

      *Thus then it is plain, by the infallible word of truth and life, that in all our necessities we must flee unto God; direct our prayers unto him, call upon his holy Name, desire help at his hands, and at none other’s: whereof if ye will yet have a further reason, mark that which followeth.  There are certain conditions most requisite to be found in every such a one that must be called upon; which if they be not found in him, unto whom we pray, then doth our prayer avail us nothing, but is altogether in vain.  The first is this, that he, to whom we make our prayers, be able to help us. The  second is, that he will help us.  The third is, that he be such a one as may hear our prayers.  The fourth is, that he understand better than we ourselves what we lack, and how far we have need of help.  If these things be to be found in any other saving only God, then may we lawfully call upon some other besides God.  But what man is so gross, but he well understandeth that these things are only proper to him which is omnipotent, and knoweth all things, even the very secrets of the heart; that is to say, only and to God alone? whereof it followeth, that we must call neither upon angel, nor yet upon saint, but only and solely upon God, as St. Paul doth write: (Rom. 10:14.) How shall men call upon him, in whom they have not believed?  So that invocation or prayer may not be made without faith in him on whom we call; but that we must first believe in him, before we can make our prayer unto him; whereupon we must only and solely pray unto God.  For to say that we should believe either in angel or saint, or in any other living creature, were most horrible blasphemy against God and his holy word: neither ought this fancy to enter into the heart of any Christian man; because we are expressly taught, in the word of the Lord, only to repose our faith in the blessed Trinity; in whose only name we are also baptized, according to the express commandment of our Saviour Jesus Christ, in the last of St. Matthew.  But that the truth hereof may the better appear even to them that be most simple and unlearned, let us consider what prayer is.  St. Augustine calleth it a lifting up of the mind to God; that is to say, an humble and lowly pouring out of the heart to God.  Isidorus saith, that it is an affection of the heart, and not a labour of the lips.  So that, by these places, true prayer doth consist not so much in the outward sound and voice of words, as in the inward groaning and crying of the heart to God.  Now then, is there any angel, any virgin, any patriarch or prophet among the dead, that can understand or know the meaning of the heart?  The Scripture saith, (Psa. 7:9.  Rev. 2:23.  Jer. 17:10.  2 Chron. 6:30.) It is God that searcheth the heart and the reins, and that he only knoweth the hearts of the children of men.  As for the Saints, they have so little knowledge of the secrets of the heart, that many of the ancient Fathers greatly doubt whether they know any thing at all that is commonly done on earth.  Rom. 19:2.

      Q.  But God doth to our salvation use the service of angels, that wait upon us, and therefore do hear us?  A.  That is true.  But yet it appeareth no where in the word of God, that God would have us pray to angels, or to godly men deceased.  And sith faith resteth upon the word of God, and what is not of faith is sin, I said rightly it is a sure token of infidelity to forsake God, to whom alone the Scriptures do send us, and to pray to, and crave help of angels, or godly men departed this life, for calling upon whom there is not one word in the holy Scriptures.  Q.  But seeing charity never falleth out of the hearts of the godly, even while they be in heaven they are careful for us, and do desire our salvation?  A.  That cannot be denied; yet it doth not follow that we must therefore call upon them, unless we think that we must call for the help and succour of our friends, be they never so far from us, only because they bear us good will.  That were to give to them an infiniteness to be present every where, or to give them, being absent, an understanding of our secret meanings, that is, as much as a certain Godhead, and therewithal partly to convey to them our confidence and trust, that ought to be set wholly in God alone, and so to slide into idolatry.  But forasmuch as God calleth us to himself alone, and doth also, with adding an oath, promise that he will both hear and help us; to flee to the help of other were an evident token of distrust and infidelity.  And as touching the holy men that are departed out of this life, what manner of thing, I pray you, were this, forsaking the living God, that heareth our prayers, that is most mighty, most ready to help us, that calleth us unto him, that in the word of truth promiseth and sweareth, that with his divine power and succour he will defend us; forsaking him, I say, to flee to men dead, deaf, and weak, which neither have promised help, nor are able to relieve us, to whom God never gave the office to help us, to whom we are by no Scriptures directed, whereupon our faith may surely rest, but are unadvisedly carried away, trusting upon the dreams, or rather dotages, of our own head.  Nowell, p. 78, 79.

 

and rather *repugnant to the Word of God.

immo verbo Dei contradicit.

 

      *The Doctrine Of Purgatory. – I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better.  Phil. 1:23.  We arc confident, I say, and willing rather to be absent from the body, and to be present with the Lord.  2 Cor. 5:8. – Of Pardons, – There is therefore now no condemnation to them which are in Christ Jesus.  Rom. 8:1. – Of Worshipping Of Images, &c.  Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind.  Col. 2:18. – Of Invocation Of Saints. – Thou, when thou grayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.  Matt. 6:6.  He is able also to save them to the uttermost (or, evermore) that come unto God by him, seeing he ever liveth to make intercession for them.  Heb. 7:25.  O thou that hearest prayer, unto thee shall all flesh come.  Ps. 65:2.  Little children, keep yourselves from idols.  1 John 5:21.

 

XXIII.  Of Ministering in the Congregation.

      *It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same.

XXIII.  De Ministrando in Ecclesia.

        Non licet cuiquam sumere sibi munus publice praedicandi, ut administrandi Sacrament en Ecclesia, nisi prius fuerit ad haec obeunda legitime vocatus et missus.

 

      *Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.  1 Cor. 4:1.  Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?  Matt. 24:45.  Luke 12:42.  For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.  Matt. 25:14.  Pray ye the Lord of harvest, that he will send forth labourers into his harvest.  Matt. 9:38.  And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.  Eph. 4:11, 12.  And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation: – and hath committed unto us (gr. put in us) the word of reconciliation: – we are ambassadors for Christ, as though God did beseech you by us.  2 Cor. 5:18, 19, 20.  All that ever came before me are thieves and robbers: but the sheep did not hear them.  John 10:8.  No man taketh this honour to himself, but he that is called of God, as was Aaron.  So also Christ glorified not himself to be made an High Priest; but he that said unto him, Thou art my Son, today have I begotten thee.  Heb. 5:4, 5.  Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.  1 Chron. 23:13.  They gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you (Heb. It is much for you) seeing all the congregation are holy, every one of them, and the LORD is among them: Wherefore then lift ye up yourselves above the congregation of the LORD? – And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. – The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.  Numb. 16:3, 35, 38.  When Uzziah was strong his heart was lifted up to his destruction: for he transgressed against the Loan his God, and went into the temple of the LORD to burn incense upon the altar of incense.  2 Chron. 26:16.  I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied.  But if they had stood in my counsel, and caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.  I sent them not nor commanded them: therefore they shall not profit this people at all, saith the LORD.  Jer. 23:21, 22, 32.  Hearken not unto the words of the prophets that speak unto you, saying, ye shall not serve the King of Babylon: for they prophesy a lie unto you.  For I have not sent them saith the Lord, yet they prophesy a lie in my name.  Jer. 27:9, 14, 15.  Beware of false prophets, which come to you in sheep’s clothing.  Matt. 7:15.  There shall arise (εγερθήσονται) false Christs and false prophets, and shall spew great signs and wonders.  Matt. 24:24.  I am come in my Father’s name, and ye receive me not: if another shall come in his own name, him ye will receive.  John 5:43.  Of your own selves shall men arise (αναστήσονται) speaking perverse things, to draw away disciples after them.  Acts 20:30.

      *We believe that there be divers degrees of ministers in the Church: whereof some be deacons, some priests, some bishops: to whom is committed the office to instruct the people, and the whole charge and setting forth of religion.  Jewell.

      Sith the duties and offices of feeding the Lord’s flock with God’s word, and the ministering the sacraments, are most nearly joined together, there is no doubt that the ministration thereof (of the latter) properly belongeth to them to whom the office of public teaching is committed.  For as the Lord himself at his slipper, exercising the office of the public minister, did set forth his own example to be followed, so did he commit the offices of baptizing and teaching peculiarly to the Apostles.  Nowell, p. 113.

      Surely the thing itself requireth, and nature also commandeth, that every thing be done decently and in good order: and religion requireth that all things appertaining to the Supper be done according to Christ’s example.  But He was the chief dealer in the Supper; and He, likewise, hath appointed ministers of the Church, by whom He will have the Sacraments to be administered.  Wherefore, like as every man doth not baptize, but the lawful minister of the church; so appertaineth it not unto every man to prepare and minister the holy Supper, but to the minister which is ordained by God.  B. vi. 9.

 

*And those we ought to judge lawfully called and sent,

Atque illos legitime vocatos et missos existimare debemus,

 

      *How shall they preach except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things.  Rom. 10:15.  Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.  Matt. 9:38.  Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.  John 20:21.  Jesus came and spake unto them saying, All power is given unto me in heaven and in earth.  Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.  Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Amen.  Matt. 28:18–20.  Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.  Eph. 3:8.  He is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.  Acts 9:15.  God hath committed unto us (gr. hath put in us) the word of reconciliation.  Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.  2 Cor. 5:19, 20.  Who hath also made us able ministers of the New Testament; not of the letter, but of the Spirit.  2 Cor. 3:6.  Ministers by whom ye believed, even as the Lord gave to every man.  1 Cor. 3:5.  Thou shalt both save thyself and them that hear thee.  1 Tim. 4:16.  As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.  And when they had fasted and prayed and laid their hands on them, they sent them away.  So they, being sent forth by the Holy Ghost, departed unto Seleucia.  Acts 13:2–4.  Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure.  1 Tim. 5:22.  Neglect not the gift that is in thee which was given thee by prophecy, with the laying on of the hands of the presbytery.  1 Tim. 4:14.  And the things that thou lint heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.  2 Tim. 2:2.  They appointed (έστησαν) two – and they prayed and they gave forth their lots, and the lot fell upon Matthias; and he was numbered (συγκατεψηφίσθη) with the eleven apostles.  Acts 1:23.  Look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. – And the saying pleased the whole multitude: and they chose Stephen, &c. whom they set before the apostles: and when they had prayed, they laid their hands on them.  Acts 6:3, 5, 6.  They ordained (χειροτονήσαντες) elders in every church.  Acts 14:23.

      *Further we say, that the minister ought lawfully, duly, and orderly to be preferred to that office of the Church of God, and that no man hath power to wrest himself into the holy ministry at his own pleasure.  Jewell.

      Calling is no other thing than a lawful appointing of a meet minister.  The same also may be called both ordination and election, though one word be more large in signification than the other.  Election goeth before by nature.  For whom we choose, those we call.  Ordination comprehendeth either of them.  The first kind (lawful calling) is whereby ministers are called neither of men nor by man, but by God.  This kind for the most part is confirmed by signs or miracles; and is called a heavenly and secret calling.  The second kind of calling is made of God indeed, but by the ordination of men.  This kind is ordinary, public, used of men, and at this day common, wherein indeed God calleth, bestowing necessary gifts upon his ministers, and appointing laws to those that do elect, and they following those laws, do ordinarily elect him whom they by signs conjecture to be first called of God.  I mean by signs, gifts necessary for ministers.  B. v. 4.

      In the Church there must needs be a calling, and that public and lawful, as well for many other causes as especially for these, that the ordinance of God be not neglected, and that the discipline of the church be retained, and that all men in the church may know who are preferred to the ecclesiastical ministry.

      The Lord hath given to his church power and authority to elect and ordain fit ministers.  Cyprian, Epist. lib. i. ep. 4.  The common people, saith he, hath especially power either to choose worthy priests or to refuse them that be unworthy.  Which thing also we see to descend from the authority of God, that the priest be chosen in the presence of the common people, before all men’s eyes, and be allowed worthy and meet by public judgment and witness.  This custom and manner endured to the time of St. Augustine.  In these latter times, because the people made often tumults in the election of pastors, the ordination was committed to chosen men of the pastors, magistrates, and people.

      It is evident that true churches have power to ordain pastors, whether it be done by the voices of the whole Church, or by the lawful judgment of such as are chosen by the Church.  B. iv. I.

      The minister doth not take on him the honour of God, and the work of the Spirit, but his own work, that is to say, the ministry. Paul preacheth and writeth with ink, but the Spirit of God moveth the heart, and with his grace or anointing, he writeth in the very heart : so he worketh together with God, Paul working his proper work, and the Spirit working his work. The apostles are preachers and ministers of the Gospel, not of the letter, but of the Spirit: not that they give the Holy Ghost, but because they are preachers of the Gospel, that is, of that which giveth the Spirit of Christ, yea, which poureth it into the believers : but they are not preachers of the letter of the law, which doth not give grace and remission of sins, but worketh wrath and bringeth sins to light. B. v. 3.

      The succession of doctors or pastors of the Church doth prove nothing of itself, without the word of God.  The champions and defenders of the papistical Church do boast that they have a most certain mark of the Apostolic Church, to wit, in the continual succession of Bishops.  Moreover they add, that all such members are cut off as do separate themselves from that Church in the which only that apostolical succession is found.  What, I pray you, can the continual succession of false pastors prove.  The apostles themselves would have none other to be accounted for their true fellows and successors but those who walked upright in the way and doctrine of Christ.  For notable and manifest is the saying of Paul, Be ye followers of me, even as I am of Christ.  And though he speaketh these words to all the faithful, and not only to the ministers of God’s word, yet those would he chiefly have such followers of him, as the residue of common Christians, that is to say, every man in his vocation and calling.  Tertullian, greatly esteeming (and that worthily), the continual succession of pastors in the Church, yet requireth the same to be approved by the sincerity of apostolic doctrine: yea, he acknowledgeth those Churches which are instructed with pure doctrine, and yet not able to make any reckoning of succession of bishops to be Apostolic Churches.  B. v. i.

      Almighty God, our heavenly Father, who hast purchased to thyself an universal Church by the precious blood of thy dear son; Mercifully look upon the same; and at this time so guide and govern the minds of thy servants, the Bishops and Pastors of thy flock, that they may lay hands suddenly on no man, but faithfully and wisely make a choice of fit persons to serve in the sacred Ministry of the Church.  And to those which shall be ordained to any holy function, give thy grace and heavenly benediction; that both by their life and doctrine they may set forth thy glory, and set forward the salvation of all men, through Jesus Christ our Lord.  Amen.  Occasional Prayers.

      Almighty God, the giver of all good gifts, who of thy divine providence, hast appointed divers Orders in thy Church; Give thy grace, we humbly beseech thee, to all those who are to be called to any office and administration in the same; and so replenish them with the truth of thy doctrine, and endue them with innocency of life, that they may faithfully serve before thee, to the glory of thy great Name, and the benefit of thy holy Church, through Jesus Christ our Lord.  Amen.  Occasional Prayers.  See also Art. XXXVI.

      Almighty and everlasting God, who alone workest great marvels; Send down upon our Bishops and Curates, and all Congregations committed to their charge, the healthful Spirit of thy grace ; and that they may truly please thee, pour upon them the continual dew of thy blessing.  Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ.  Amen.  Morning and Evening Prayer.

 

which be chosen and called to this work by *men who have public authority given unto them in the congregation, to call and send ministers into the Lord’s vineyard.

qui per homines quibus potestas vocandi ministros, atque mittendi in vineam Domini, publice concessa est in Ecclesia, cooptati fuerint, et adsciti in hoc opus.

 

      *The house of God, which is the Church of the living God.  1 Tim. 3:15.  Let a man so account of us, as of the ministers (υπηρέτας) of Christ, and stewards (οικονόμους) of the mysteries of God.  1 Cor. 4:1.  All things are yours: whether Paul, or Apollos, or Cephas: &c.  1 Cor. 3:21, 22. – Not for that we have dominion over your faith, but are helpers of your joy.  2 Cor. 1:21.  Feed the flock of God which is among you – neither as being lords over God’s heritage (κατακυριεύοντες των κλήρων).  1 Pet. 5:2, 3.  We preach not ourselves but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.  2 Cor. 4:5.  Whereof (of the Church) I am made a minister (διάκονος).  Col. 1:25.

 

XXIV.  Of speaking in the Congregation in such a tongue as the people understandeth.

      *It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have public prayer in the Church, or to minister the Sacraments, in a tongue not understanded of the people.

XXIV.  De loguendo, in Ecclesia lingua quam populus inteligit.

        Lingua populo non intellecta, publicas in Ecclesia preces peragere aut sacramenta administrare, verbo Dei, et primitivae Ecclesiae consuetudini plane repugnat.

 

      *Except ye utter by the tongue words easy to be understood (gr. significant) how shall it be known what is spoken? for ye shall speak into the air. – Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. – if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.  What is it then?  I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.  Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest. – In the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. – If the whole Church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad? – Let all things be done unto edifying.  If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.  But if there be no interpreter, let him keep silence in the church.  1 Cor. 14:9, 11, 14–16, 19, 23, 26–28.  God is a Spirit: and they that worship him must worship him in spirit and in truth.  John 4:4.

      *M.  Dost thou think that the word of God is to be read in a strange tongue, and such as the people understandeth not?  S.  That were grossly to mock God and his people, and shamelessly to abuse them both.  For whereas God commandeth that his word be plainly read to young and old, men and women, namely, to the intent that all may understand and learn to fear the Lord their God, as he himself in his own word expressly witnesseth, it were a very mockery that the word of God, which is appointed by God himself to teach his people, should be read to the people in a tongue unknown to them, and whereof they can learn nothing.  Nowell, p. 5.

      We make our prayers in that tongue which all our people, as meet is, may understand, to the end they may (as St. Paul counselleth us) take common commodity by common prayer, even as all the holy fathers and catholic bishops, both in the Old and New Testament, did use to pray themselves, and taught the people to pray too.  Jewell.

      It is sufficiently proved of our part, that the fourteenth chapter to the Corinthians must of necessity belong to the use of common prayers; and that in the primitive church the service was every where ministered in the vulgar tongue; and that the priest and the people prayed altogether.  I have proved, not only that the nations that understood Greek or Latin had their service in the Greek or Latin tongue, but by Theodoretus, Sozomenus, St. Ambrose, and St. Jerome. that the Syrians had their service in the Syrian tongue; but by St. Basil, that the Egyptians had their service in the Egyptian tongue: the Lybians, the Thebans, the Palestines, the Arabians, and the Phoenicians, each of them in their own tongue: by Origen, that all barbarous people had their services in their several barbarous tongues: by Sulpicius, that the people of France, then called Gallia, had their service in the French tongue.  St. Jerome saith, Vox quidem dissona, sed una religio.  Tot pene psallentium chori, quot gentium diversitates.  To be short, I have proved by St. Chrysostom, and by Lyra, and others, that there can no manner of profit redound unto the people of prayers made in a strange tongue.  Jewell’s Reply to Harding, Art. III.

      Although reason, if it might rule, would soon persuade us to have our common prayer and administrations of the sacraments in a known tongue – both for that to pray commonly, is for a multitude to ask one and the self-same thing with one voice, and one consent of mind; and to administer a sacrament is, by the outward word and element to preach to the receiver the inward and invisible grace of God; and also for that both these exercises were first instituted, and are still continued, to the end that the congregation of Christ might, from time to time, be put in remembrance of their unity in Christ, and that, as members all of one body, they ought, both in prayers and otherwise, to seek and desire one another’s commodity, and not their own without others – yet shall we not need to flee to reasons and proofs in this matter, sith we have both the plain and manifest words of the Scripture, and also the consent of the most learned and ancient writers, to commend the prayers of the congregation in a known tongue.

      If ever it had been tolerable to use strange tongues in the congregation, the same might have been in the time of Paul and the other Apostles, when they were miraculously endued with gifts of tongues.  For it might then have persuaded some to embrace the Gospel, when they had heard men, that were Hebrews born and unlearned, speak the Greek, the Latin, and other languages.  But Paul thought it not tolerable then: and shall we use it now, when no man cometh by that knowledge of tongues, otherwise than by diligent and earnest study?  God forbid.  For we should by that means bring all our church exercises to frivolous superstition, and make them altogether unfruitful.

      As touching the times before the coming of Christ, there was never man yet that would affirm, that either the people of God, or other, had their prayers or administrations of the sacraments or sacrifices, in a tongue that they themselves understood not.  As for the time since Christ, till that usurped power of Rome began to spread itself, and to enforce all the nations of Europe to have the Romish language in admiration, it appeareth, by the consent of the most ancient and learned writers, that there was no strange or unknown tongue used in the congregation of Christians.

      But yet, to stop the mouths of the adversaries, which stay themselves much upon general decrees, it shall be good to add to these testimonies of Scriptures and doctors one constitution, made by Justinian the Emperor, who lived five hundred twenty and seven years after Christ, and was emperor of Rome.  The constitution is this: We command that all Bishops and Priests do celebrate the holy oblation, and the prayers used in holy baptism; not speaking low, but with a clear or loud voice, which may be heard of the people; that thereby the minds of the hearers may he stirred up with great devotion, in uttering the prayers of the Lord God; for so the holy Apostle teacheth: therefore, for these causes it is convenient, that among other prayers, those things also, which are spoken in the holy oblation, be uttered and spoken of the most religious Bishops and Priests, unto our Lord Jesus Christ, our God with the Father and the Holy Ghost, with a loud voice.  And let the most religious priests know this, that if they neglect any of these things, that they shall give an account for them in the dreadful judgment of the great God, and our Saviour Jesus Christ.  Neither will we, when we know it, rest and leave it unrevenged.  Hom. xxi.

 

XXV.  Of the Sacraments.

      *Sacraments ordained of Christ,

XXV.  De Sacramentis.

        Sacramenta a Christo instituta,

 

      *Sacraments were instituted by our Saviour Christ, and are to be continued, and received of every Christian in due time and order, and for such purpose as our Saviour Christ willed them to be received.  Hom. xxi. 1.

      We allow the Sacraments of the Church, that is to say, certain holy signs and ceremonies, which Christ would we should use, that by them he might set before our eyes the mysteries of our salvation, and might more strongly confirm the faith which we have in his blood, and might seal his grace in our hearts.  Jewell.

      Latin writers call Sacrament, an oath, or a religious bond: because it was not done thoroughly and to the proof, without certain ceremonies.  Since, therefore, by intermeddling of holy things through partaking of the Sacraments, we are bound to God, and all the saints, as it were, by obligation ; and that God himself, also, by the testimony of the Sacraments, bath, as it were, by an oath bound Himself to us; it appeareth that the name of Sacrament is very aptly and properly applied to our Signs.  Now because we by our Sacraments, specially by Baptism, are received and enrolled to be Christ’s soldiers; and by receiving the Sacraments do profess and witness ourselves to be under Christ our Captain’s banner, therefore not amiss, nor without reason, are the Signs of Christ and His church called Sacraments.  All men, in a manner, confess that God alone is the author of Sacraments; and not men, nor yet the church itself.  Aquinas, also, (Part. 3. Summ. Quaest. 64. Art. 2) saith, He instituteth or is the author of a thing, which giveth it force and virtue: but the virtue and power of the Sacraments cometh from God alone; therefore God alone is of power to institute and make Sacraments.  And, indeed, God alone is of power to institute the true service and worship: but Sacraments belong to His service and worship, therefore God alone doth institute Sacraments.  Sacraments are holy actions consisting of words or promises of the Gospel, or of prescript rites or ceremonies, given for this end to the church of God from heaven, to be witnesses and seals of the preaching of the Gospel; to exercise and try faith; and, by earthly and visible things, to represent and set before our eyes the deep mysteries of God: to be short, to gather together a visible church or congregation; and to admonish them of their duty.  B. v. 6.

      Hereunto is added that, Sacraments are testimonies, and, as it were, seals of God’s good will and favour toward us.  And who, I pray you, can better, more uprightly, or more assuredly bear witness of God’s good will to usward than God himself?  In no wise deserveth that to be called or counted the seal of God, whereto He neither set his hand, nor printed it with his own mark: yea, it is a counterfeit seal, because it cometh not from God, and yet in the mean time, beareth a show outwardly of the name of God.  In this behalf is read that saying of Saint Augustine which is in every man’s mouth, The word is added to the element, and there is made a Sacrament.  Whereby we gather, that in the institution of Sacraments, the word of God obtaineth principal place, and hath most ado.  The word, I say, of God, not the word of men, nor yet of the church.  Whereby it manifestly appeareth, that they are wrong as far as heaven is wide, which think that Sacraments are indifferent; that is to say, a thing put to our own will and choice, either to use or not to use.  He, therefore, that despiseth these commandments of God, I see not how he can have faith, whereby he should be invisibly sanctified.  B. v. 7.

 

be not only *badges or tokens of Christian men’s profession;

non tantum sunt notae professionis Christianorum,

 

      *Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins. – And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.  Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.  And they continued stedfastly in the Apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.  Acts 2:38, 40–42.  As often as ye eat this bread, and drink this cup, ye do shew (or, shew ye) the Lord’s death till he come.  1 Cor. 11:26.  As many of you as have been baptized into Christ, have put on Christ.  Gal. 3:27.  See more on Article XXVII.  XXVIII.

      *The Lord did ordain his mysteries to this end, that they should be certain marks and tokens of our profession: whereby we should, as it were, bear witness of our faith before men, and should plainly shew that we are partakers of God’s benefits with the rest of the godly, and that we have all one concord and consent of religion with them, and should openly testify that we are not ashamed of the name of Christians, and to be called the disciples of Christ.  Nowell, p. 101.  See Art. XXVII.  XXVIII.

      Sacraments, therefore, do visibly graft us into the fellowship of Christ, and his saints who were invisibly grafted by his grace before we were partakers of the Sacraments; but by receiving of the Sacraments, we do now open and make manifest of whose body we should be, and are, members; the Lord with his signs or marks, by his ministers, also visibly marking us for his own household, and for his own people.  We by them are gathered and knit together into the unity of the body of Christ; and are separated from all other religions, fellowships, and assemblies: and more too, we are bound by them, as by an oath, to the true worship of one God, and into one sincere religion, to the which we openly profess that we agree and give our consent, with all them that are partakers of the Sacraments.  The Sacraments, therefore, do separate us from all other worshippings and religions; and do bind and consecrate, yea, and also, as it were, make us of the same body with one true God, and sincere, christian religion; because we, being partakers of them, do openly profess that we be the members of Jesus Christ, which no man, that is well in his wits, will take and make them the members of fornication and of idols.  B. v. 7.

      The Lord himself, by the institution of his Sacraments, hath bound himself to us; and we again by the partaking of them do bind ourselves to him, and to all the saints: testifying and openly professing to fight stoutly and valiantly under the Lord’s banner.  Moreover, these holy Symbols and Signs do admonish and put us in mind of brotherly love and concord: and that we remember to love them most entirely, and with all our heart, as God’s children and our brethren, which are communicants or partakers with us of the same table, and are washed clean by the same Baptism.  B. v. 6.

 

*but rather they be certain sure witnesses, and effectual signs of grace and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken,

sed certa quaedam potius testimonia, et efficacia signa gratiae atque bonae in nos voluntatis Dei, per quae invisibiliter ipse in nostramque fidem in se non solum excitat,

 

      *There are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one.  1 John 5:8. – WATER – That he might sanctify and cleanse it with the washing of water by the word.  Eph. 5:26.  Ye are clean through the word which I have spoken unto you.  John 15:3.  Sanctify them through thy truth: thy word is truth.  John 17:17. – BLOOD: – This cup is the New Testament in my blood.  1 Cor. 11:25.  This is my blood of the New Testament, which is shed for many for the remission of sins.  Matt. 26:28.  He that believeth and is baptized shall be saved; but he that believeth not shall be damned.  Mar. 16:16.  Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  John 3:5.  Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins.  Acts 2:38.  Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.  Acts 22:16.  Know ye not, that so many of us as were (or, are) baptized into Jesus Christ, were baptized into his death?  Therefore we are buried with him by baptism into death.  Rom. 6:3, 4.  As many of you as have been baptized into Christ have put on Christ.  Gal. 3:27.  According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost.  Tit. 3:5.  The long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water: the like figure whereunto even baptism doth also now save us, (not the putting away the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.  1 Pet. 3:20, 21.  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.  John 6:56.  The cup of blessing which we bless, is it not the communion of the blood of Christ?  The bread which we break, is it not the communion of the body of Christ?  1 Cor. 10:16.  Holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.  Col. 2:19.  Pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in (or, into) the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature (or, age) of the fullness of Christ: – may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.  Eph. 4:11–13, 15, 16.  See more on Art. XXVII.  XXVIII.

      *Q.  What meanest thou by this word Sacrament?  A.  I mean an outward and visible sign of an inward and spiritual grace given unto us; ordained by Christ himself as a means whereby we receive the same, and a pledge to assure us thereof.  Catechism.  See Art. XXVII.  XXVIII.

      Now let us see in what things Sacraments consist.  By the testimony of the scripture, and of all the godly men, they consist in two things, to wit, in the sign, and the thing signified; – in the word, and the rite; in the promise of the Gospel, and in the ceremony; – in the outward thing, and the inward; in the earthly thing, (I say) and the heavenly: and (as Irenaeus the Martyr of Christ, witnesseth) in the visible thing, and the invisible; – in the sensible thing, and the intelligible.  B. v. 6.

      The chief end of Sacraments is this, – that they are testimonies to confirm the truth, by which the Lord in His church, even visibly, doth testify that the things now uttered by preaching the gospel, and by the promises assured to the faithful from the beginning of the world, are in every point so brought to pass; and are so certainly true as they are declared and promised in the word of truth.  Even so Baptism is the heavenly, and public witness in the church of Christ, whereby the Lord testifieth that it is He which receiveth men freely into favour: and which cleanseth from all blemishes; and, to be short, maketh us partakers, and heirs of all His goodness.  For after the same manner circumcision, in times past, was a public, and heavenly testimony, that it is God that purgeth, and adopteth us: for therefore Moses saith.  (Deut. 30:6.)  The LORD thy God will circumcise thine heart, and the heart of thy seed, that thou mayest love thy God with all thine heart, &c.  After the self-same manner the Lord himself, instituting the holy Supper in his church, by the present signs cloth openly be our witness that his body was certainly given for us, and his blood truly shed for the remission of our sins: that he, also, is that living food that feedeth us to eternal life.  Wherefore, as the Gospel is called a witness, and the preachers of the gospel witnesses, even so we call Sacraments witnesses of the same truth; which, though they be dumb, yet, nevertheless, are visible: after which name, S. Augustine (Contr. Faust. lib. xix. c. 16.) calleth them “visible words”.  For the preaching of the Gospel, consisting in words heard with the ears, is a speaking witness: but Sacraments, which consist of signs, and are seen with the eyes, are speechless witnesses; and, as it were, remnants, and remembrances of the preaching of the Gospel.  Yea, Sacraments were instituted by God to that end, that they might visibly confirm unto us the ready good will of God unto us, and, also, the preaching of the Gospel, and all the promises of life and salvation; and, that they should be, as it were, seals set and fixed to the Gospel and promises made by God; which might testify and confirm, that faith in Christ is true righteousness.  B. v. 7.

      A Sacrament is an outward testifying of God’s good will and bountifulness towards us through Christ, by a visible sign representing an invisible and spiritual grace, by which the promises of God, touching forgiveness of sins and eternal salvation given through Christ, are as it were sealed, and the truth of them is more certainly confirmed in our hearts.  Nowell, p. 101.

      If Sacraments had not a certain similitude of those things, whereof they be Sacraments, they should be no Sacraments at all.  And of this similitude, they do for the most part receive the names of the selfsame things they signify.  By these words of St. Augustine it appeareth, that he alloweth the common description of a Sacrament, which is, that it is a visible sign of an invisible grace: that is to say, that setteth out to the eyes and other outward senses the inward working of God’s free mercy; and doth, as it were, seal in our hearts the promises of God.  And so was circumcision a Sacrament; which preached unto the outward senses the inward cutting away of the foreskin of the heart, and sealed and made sore, in the hearts of the circumcised, the promise of God touching the promised seed that they looked for.  Rom. 21:1.

      By this mean God hath provided for our weakness, that we which are earthly and blind should in outward elements and figures, as it were in certain glasses, behold the heavenly graces which otherwise we were not able to see.  And greatly for our behoof it is that God’s promises should be so presented to our senses, that they may be confirmed to our minds without doubting.  Nowell, p. 101.

      Sacramental Signs are given to us from above, and are taken from natural things without any miracle: yea, they are instituted under the form of natural, and sensible things, and in such things as are very common – Water, Bread, and Wine.  This they have common with other signs given of God, in that they renew things past, and shadow out things to come; and, by a sign, do represent things signified.  They differ peculiarly from other signs, in that they have ceremonies joined with the commandment of God; which ceremonies he hath commanded his church to solemnize.  And this, also, is peculiar to them, – that being seals of God’s promises, they couple us visibly to God, and to all the saints: and they are dedicated to the most holy mysteries of God in Christ.  B. v. 6.

      We acknowledge the truth of God to be sufficiently sound, true, and certain of itself; neither can we from elsewhere have a better confirmation than out of it.  For if our mind be not confirmed, on every side it wavereth.  God, therefore, framed himself according to our weakness; and by his sacraments, as much as may be, doth as it were uphold us; yet so that we refer all the benefits of our confirmation to the Spirit itself, and to his operation, rather than to the element.  Wherefore, as we attribute confirmation to doctrine, and to teachers, even so do we sealing to the sacraments.  We read in the Acts of the Apostles (14:22), The Apostles returned and strengthened the disciples’ souls again, and exhorted them to continue in the faith.  Again, in the First to the Thessalonians (3:9), We have sent (saith Paul) Timotheus our brother and minister of God, to confirm or stablish you; and to comfort you concerning your faith.  Nevertheless, unless the inward force of the Spirit do draw and quicken the hearts of the hearers, the outward persuasion of the teacher, though it be never so forcible and vehement, shall nothing avail.  But if the holy Spirit do show forth His might, and work with the word of the preacher, the souls of the hearers are most mightily strengthened.  And so it standeth with the mystery of the sacraments.  For if the inward anointing and sealing of the Holy Ghost be wanting, the outward action will be counted but a toy to the unbelievers; neither worketh the sealing of the sacraments any thing at all: but when faith, the gift of the Holy Ghost, goeth before, the sealing of the sacraments is very strong and sure.  The sacraments do seal up the promises of God and the gospel; and that, therefore, so often mention is made in the church of evidences, or letters patent, or charters, and seals of the preaching of the gospel, and the promises of God: and that the whole mystery of our salvation is renewed, and continued, as oft as those actions instituted of God (I mean sacraments) are celebrated in the church.  B. v. 7.

      He instituted sacraments to be testimonies of his grace, and seals of the truth of his promises; (which thing I will anon declare more at large).  Therefore as God is true, and cannot lie, so the seals of his promises are most true.  He hath promised that he will be ours; and that, in Christ, he will communicate himself unto us, with all his gifts.  He, therefore, of a certainty showeth himself such an one, and doth communicate himself unto us: although he do it not now first of all when we receive the sacraments, as if he should pour out of himself into us by them as it were by conduit pipes; and were included in them as in vessels.  For immediately upon the beginning of the world he promised his grace unto us: as soon as we first believed he began to show himself such an one unto us; and doth show himself more and more through the whole course of life: we receive him, and comprehend him spiritually, and by faith.  Therefore, when we are partakers of the sacraments, he proceedeth to communicate himself after a special manner; that is to say, proper unto sacraments; and so we, which before were made partakers of Christ, do continue and strengthen that communion or fellowship spiritually and by faith, in the celebration of the sacraments; outwardly sealing the same unto ourselves by the signs.  B. v. 7.

      Q.  As thou givest to the sacraments the strength and efficacy to seal and confirm God’s promises in our hearts, thou seemest to assign to them the proper offices of the Holy Ghost?  A.  To lighten and give bright clearness to men’s minds and souls, and to make their consciences quiet and in security, as they be indeed, so ought they to be accounted the proper work of the Holy Ghost alone, and to be imputed to him, and this praise not to be transferred to any other.  But this is no impediment but that God may give to his mysteries the second place in quieting and establishing our minds and consciences, but yet so that nothing be abated from the virtue of his Spirit: wherefore we must determine that the outward element hath neither of itself nor in itself enclosed the force and efficacy of a sacrament, but that the same wholly floweth from the spirit of God, as out of a springhead, and is by the divine mysteries, which are ordained by the Lord for this end, conveyed unto us.  Nowell, p. 102.

      Verily there is but one faith; and the same is no other in the use of the sacraments than it is without the use of them.  Without the use of them we believe that we are sanctified by the death and resurrection of Christ.  In baptism and the Lord’s Supper, we practice no other faith than [that] whereby we believe, that we are purged from our sins by the grace and mercy of Christ; and that by his body given for us, and his blood shed for us, we are redeemed from death, and become heirs of eternal life.  Not the sacraments, but faith through the Holy Ghost, applieth these things unto us: which thing all the writings of the Apostles do witness, but such feigned glosses do obscure and darken.  To be short: there is one God and Saviour of all; one salvation; one redemption and purging; one faith whereby we receive salvation offered unto us of God, in Christ, through the Holy Ghost.  The same is declared, or preached unto us in the word, by the minister; and is represented, and sealed by the sacraments.  B. v. 7.

 

but also strengthen and confirm our *faith in him.

verum etiam confirmat.

 

      *By grace are ye saved through faith; and that not of yourselves; it is the gift of God.  Eph. 2:8.  Unto you it is given in the behalf of Christ, – to believe on him.  Phil. 1:29.  Through the faith of the operation of God.  Col. 2:12.  As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.  John 6:57.

 

*There are two Sacraments ordained of Christ our Lord in the Gospel,

Duo a Christo Domino nostro in evangelio instituta sunt Sacramenta;

 

      *This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood!  1 John 5:6.  I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them; and that rock was Christ.  1 Cor. 10:1–4.

      *Q.  How many Sacraments hath God ordained in his Church?  A.  Two: Baptism and the holy Supper, which are commonly used among all the faithful.  For by the one we are born again, and by the other we are nourished to everlasting life.  Nowell, p. 103.

      The holy Scripture, the only and infallible rule of life and of all things which are to be done in the Church, commendeth Baptism and the Lord’s Supper unto us, as solemn institutions and Sacraments of Christ.  These two are, therefore, sufficient for us; so that we need not be moved whatsoever, at any time, the subtle invention of man’s busy brain bring against, or beside these twain.  For why?  God never gave power to any to institute Sacraments.  In the mean while we do not contemn the wholesome rites and healthful institutions of God; nor yet the religious observations of the church of Christ.  B. v. 6.

 

That is to say, *Baptism, *and the **Supper of the Lord.  ***Those five commonly called Sacraments, that is to say, ****Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be accounted for Sacraments of the Gospel, being such as have grown, partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not the like nature of Sacraments with Baptism and the Lords Supper, for that they have not any visible sign of ceremony ordained of God.

scilicet, Baptismus, et Coena Domini.  Quinque illa vulgo nominata Sacramenta; scilicet, Confirmatio, Poenitentia, Ordo, Matrimonium, et Extrema Unctio, pro Scramentis Evangelicis habenda non sunt; ut quae, partim a prava Apostolorum imitatione profluxerunt, partim vitae status sunt in Scripturis quidem probati, sed Sacramentorum eandem cum Baptismo et Coena Domini rationem non habentes, ut quae signum aliguod visibile, seu caeremoniam, a Deo institutam non habeant.

 

      *Go ye therefore and teach all nations, baptizing them.  Matt. 28:19.

      **I have received of the Lord, that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.  After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye as oft as ye drink it in remembrance of me.  1 Cor. 11:23–25.

      ***And as for the number of them, if they should be considered according to the exact signification of a Sacrament – namely, for the visible signs, expressly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness and joining in Christ – there be but two; namely, Baptism and the Supper of the Lord.  For, although absolution hath the promise of forgiveness of sin: yet by the express word of the New Testament it hath not this promise annexed and tied to the visible sign, which is imposition of hands.  For this visible sign – I mean, laying on of hands – is not expressly commanded in the New Testament to be used in absolution, as the visible signs in Baptism and the Lord’s Supper are: and therefore absolution is no such Sacrament as Baptism and the Communion are.  And though the ordering of ministers hath this visible sign and promise; yet it lacks the promise of remission of sin, as all other Sacraments besides the two above named do.  Therefore neither it, nor any other Sacrament else, be such Sacraments as Baptism and the Communion are.  But in a general acception, the name of a Sacrament may be attributed to any thing whereby an holy thing is signified.  In which understanding of the word, the ancient writers have given this name, not only to the other five, commonly of late years taken and used for supplying the number of the seven Sacraments; but also to divers and sundry other ceremonies, as to oil, washing of feet, and such like; not meaning thereby to repute them as Sacraments, in the same signification that the two forenamed Sacraments are.  And therefore St. Augustine, weighing the true signification and the exact meaning of the word, writing to Januarius, and also in the third Book of Christian Doctrine, affirmeth that the Sacraments of the Christians, as they are most excellent in signification, so are they most few in number; and in both places maketh mention expressly of two, the Sacrament of Baptism, and the Supper of the Lord.  And, although there are retained by the order of the Church of England, besides these two, certain other rites and ceremonies about the institution of ministers in the Church, matrimony, confirmation of children, by examining them of their knowledge in the Articles of the faith, and joining thereto the prayers of the Church for them, and likewise for the visitation of the sick; yet no man ought to take these for Sacraments, in such signification and meaning as the Sacraments of Baptism and the Lord’s Supper are; but either for godly states of life, necessary in Christ’s Church, and therefore worthy to be set forth by public action and solemnity, by the ministry of the Church, or else judged to be such ordinances, as may make for the instruction, comfort, and edification of Christ’s Church.  Hom. xxi. 1.

      ****Instead of this most profitable and ancient confirmation, they conveyed a device of their own, that is, that the bishop should not examine children whether they were skilled in the precepts of religion or no, but that they should anoint young infants unable yet to speak, much less to give any account of their faith; adjoining also other ceremonies unknown unto the holy Scriptures and the primitive Church.  This invention of theirs they would needs have to be a Sacrament, and accounted it in manner equal in dignity with Baptism; yea, some of them preferred it also before Baptism.  By all means they would that this their confirmation should be taken for a certain supplying of Baptism, that it should thereby be finished and brought to perfection, as though Baptism else were imperfect, and as though children who in Baptism had put upon them Christ with his benefits, without their confirmation were but half Christians; than which injury no greater could be done against the divine Sacrament, and against God himself, and Christ our Saviour, the author and founder of the holy Sacrament of Baptism.  Nowell, p. 107.

 

      The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; *but that we should duly use them.  **And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as St. Paul saith.

        Sacramenta non in hoc instituta sunt a Christo, ut spectarentur, aut circumferrentur, sed ut rite illis uteremur; et in his duntaxat qui digne percipiunt salutarem habent effectum: qui vero indigne percipiunt, damnationem (ut inquit Paulus) sibi ipsis acquirunt.

 

      *To administer a Sacrament is, by the outward word and element, to preach to the receiver the inward and invisible grace of God; both these exercises (prayer and Sacraments) were first instituted, and are still continued, to the end that the congregation of Christ might, from time to time, be put in remembrance of their unity in Christ. – Hom. xxi.

      The Lord will none of our good meanings or intents, and pompous celebrations in celebrating the Sacraments: but that he only requireth that we should so judge and speak of the Sacraments, as he judgeth and speaketh by his word; and that we should so use and celebrate them, as he himself hath instituted and celebrated them.  Therefore he sufficiently setteth forth the dignity of Sacraments, who attributeth that unto them, which God himself, in the holy Scriptures, vouchsafeth to give them.  B. v. 7.

      **He that believeth and is baptized shall be saved; but he that believeth not shall be damned.  Mark 16:16.  Whosoever shall eat this bread and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.  But let a man examine himself, and so let him eat of that bread and drink of that cup.  For he that eateth and drinketh unworthily, eateth and drinketh damnation (or, judgment) to himself, not discerning the Lord’s body.  1 Cor. 11: 27–29.

      **Amongst the which means is the public celebration of the memory of his precious death at the Lord’s table.  Which, although it seem of small virtue to some, yet being rightly done by the faithful, it doth not only help their weakness – who be by their poisoned nature readier to remember injuries than benefits – but strengtheneth and comforteth their inward man with peace and gladness, and maketh them thankful to their Redeemer, with diligent care and godly conversation.  Thus much more the faithful see, hear, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sin established.  Here they may feel wrought the tranquility of conscience, the increase of faith, the strengthening of hope, the large spreading abroad of brotherly kindness, with many other sundry graces of God.  Hom. xxvii. 1.  See Art. XXVII.  XXVIII.

      When Moses did negligently defer the circumcising of his children, he fell into great danger (Exod. 4:24).  The Sichemites for receiving circumcision rashly were destroyed (Gen. 34:24, 25).  And Simeon and Levi, for profaning the Sacrament, are cursed of their father (Gen. 49).  To this that agreeth which the apostle saith of them which celebrate the Supper unworthily, For this cause many are weak and sick among you, and many sleep (1 Cor. 11:30).  Hitherto also belongeth the example of Uzzah, a man not altogether evil, which touched this same Sacrament, that was not lawful for him to do.  Wherefore the Lord struck him with a sudden death, and that not privately in the tabernacle, but in the sight of all the people (2 Sam. 6:6, 7; see also 1 Chron. 15).  B. v. 7.

 

XXVI.  Of the Unworthiness of Ministers, which hinders not the effect of the Sacrament.

      *Although in the visible Church the evil be ever mingled with the good,

XXVI.  De vi institutionum divinarum, quod eam non tollat Ministrorum.

        Quamvis in Ecclesia visibili, bonis mali semper sunt admixti,

 

      *The kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.  So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among (εκ μέσου) the just.  Matt. 13:47–49.  The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came, and sowed tares among the wheat, and went his way.  But when the blade was sprung up, and brought forth fruit, then appeared the tares also: – Let both grow together until the harvest.  Matt. 13:24–30.  The servants went out into the highways, and gathered together all, as many as they found, both bad and good.  Matt. 22:10.  For many be called, but few chosen.  Matt. 20:16.  In the last days perilous times shall come.  For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.  For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth.  2 Tim. 3:1–7.  The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.  2 Tim. 4:3, 4.  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.  Matt. 7:21.  Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh.  Matt. 18:7.  He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.  Rom. 2:28, 29.  They are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.  That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.  Rom. 9:6–8.  I have written unto you not to keep company, if any man that is called a brother be a fornicator, &c.; with such an one no not to eat.  For what have I to do to judge them also that are without? do not ye judge them that are within?  1 Cor. 5:11, 12.  They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.  1 John 2:19.

      *See Art. XIX.

      Q.  Are not then all they that be in this visible Church, of the number of the elect to everlasting life?  A.  Many, by hypocrisy and counterfeiting of godliness, do join themselves to this fellowship, which are nothing less than true members of the Church.  But, forasmuch as wheresoever the word of God is sincerely taught, and his sacraments rightly ministered, there are ever some appointed to salvation by Christ, we count all that whole company to be the church of God, seeing that Christ also promiseth that himself will be present with two or three that are gathered together in his name.  Nowell, p. 68.

      As chaff being not stirred or fanned, doth seem to be heavy with a grain of wheat in it, but being once fanned, it appeareth empty and light, and is put apart from the corn: so hypocrites being light by reason of their defection, do manifestly prove that they were never heavy with the seed of God’s word, and that they were never of the true corn of Christ.  From hence a general and ancient opinion is gathered, that all that are said to be the church, and beautify themselves with the title of the church, are not by and by the church.  And therefore they spake not without great advice that said: that of God’s church there was one visible and outward, another invisible and inward.  B. v. 1.

 

and *sometime the evil have chief authority in the ministration of the Word and Sacraments:

atque interdum ministerio Verbi et Sacramentorum administrationi praesint;

 

      *Of your own selves shall men arise, speaking perverse things, to draw away disciples after them.  Acts 20:30.  Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.  1 Tim. 4:1, 2.  But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.  And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.  2 Pet. 2:1, 2.  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.  And no marvel; for Satan himself is transformed into an angel of light.  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.  2 Cor. 11:13–15.  Jesus answered them, Have not I chosen you twelve, and one of you is a devil?  John 6:70.  There must be also heresies (or, schisms) among you, that they which are approved may be made manifest among you.  1 Cor. 11:19.  Every branch in me that beareth not fruit he taketh away.  John 15:2.  Some indeed preach Christ even of envy and strife; and some also of goodwill: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds.  Phil. 1:15, 16.  There shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that if it were possible, they shall deceive the very elect.  Matt. 24:21.  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.  Matt. 7:22, 23.

      *Sincere preachers ever were and ever shall be, but a few in respect of the multitude to be taught.  For our Saviour Christ saith, The harvest is plentiful, but the workmen be but few: which hath been hitherto continually true, and will be to the world’s end. – It appeareth not by any story of credit, that true and sincere preaching hath endured in any one place above one hundred years.  Hom. xiv. 3.

      Authority is requisite in pastors.  Of the want hereof many do complain, and seeing it under foot, go about to rear it up again with I cannot tell what kind of props of titles and ceremonies.  But authority is not gotten with such light and vain things.  It is rather obtained by the grace of God, through the love of truth, and uprightness of life: if happily God touch men’s hearts, so as they understand, that God worketh his work in the church, by his ministers as by his instruments, if they perceive that ministers do the work of the Lord with ferventness of spirit, and not coldly, not fearing any thing in a good cause, no not the wicked and mighty men of this world, but do resist them: and that they do nothing of hatred or malice, but do all things of a fatherly affection, with a good courage, constancy, and wisdom.  Whereunto if there be joined not an hypocritical, but a holy and upright life indeed, together with honest, modest, and comely behaviour, all wise men shall perceive, that there is sufficient authority thereby proved to a godly minister.  I would not yet the Donatists, or Anabaptists should hereby claim any kind of defense or protection, were it never so small.  They contend that the ministry of the word and sacraments, executed by a minister whose life is unclean, becometh thereby of no value.  But albeit a holy life be requisite in a minister, yet their ministry becometh not of no value through the minister’s unhonest life, so his doctrine be sound and perfect.  For the Lord in the Gospel commandeth to hear them that teach in Moses’ chair, but he forbiddeth to follow their doings, for they teach good things but do them not.  Nazienzen very properly saith, The very print of a seal is all one, whether it he graven in iron or in gold.  And it is one and the self-same gospel, it is one and the self-same heavenly treasure sent of the Father, whether it be brought by a good messenger or a bad.  But in the mean space, the unhonest life of the ministers of the church ought not to be winked at, but to be chastened, and such as are past cure, ought to be put out of the ministry, lest through their continual offence they make the holy ministry infamous.  B. v. 4.

      O Almighty God, who into the place of the traitor Judas didst choose thy faithful servant Matthias to be of the number of the twelve Apostles; Grant that thy Church being alway preserved from false Apostles, may be ordered and guided by faithful and true pastors, through Jesus Christ our Lord.  Amen.  Coll. for Saint Matthias’s Day.

 

*yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving of the Sacraments;

tamen cum non suo, sed Christi nomine agant, ejusque mandato et auctoritate ministrent, illorum ministerio uti licet, cum in verbo Dei audiendo, tum in Sacramentis percipiendis.

 

      *Go ye therefore, and teach (or, make disciples, or, Christians of) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.  Amen.  Matt. 28:19, 20.  Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.  2 Cor. 5:20. – Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? (και εκάστω ως ο Κύριος έδωκεν.)  1 Cor. 3:5.  The Scribes and the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.  Matt. 23:2, 3.  Obey them that have the rule over (or, guide) you and submit yourselves.  Heb. 13:17.  What advantage then hath the Jew? or what profit is there of circumcision?  Much every way: chiefly, because that unto them were committed the oracles of God.  For what if some did not believe? shall their unbelief make the faith of God without effect?  Rom. 3:1–3.  Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.  1 Cor. 4:1.  For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.  2 Cor. 4:5.  Neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.  1 Cor. 3:7.  Unto the pure all things are pure.  Tit. 1:15.  Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defense of the Gospel.  What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.  Phil. 1:15–18.

      *M.  Dost thou think that we are bound to hear such teachers and expounders?  S.  Even as the Lord himself, if he were present, so far as they teach only those things which they have received of the Lord; which himself witnesseth, saying, He that heareth you heareth me; he that despiseth you, despiseth me: yea, and moreover, to those preachers of his word he hath given the power to bind and loose, that whose sins soever they by the word of God shall pardon or detain on earth, the same shall be pardoned or detained in heaven.  Nowell, p. 4.

      Besides this, our high priest and everlasting bishop, worketh even at this day, in his church, whose ministry they execute; that is at whose command they baptize; and according to whose institution they which are the stewards, or disposers of the mysteries of God, minister the holy sacraments of the Lord’s Supper.  B. v. 6.

      O Lord Jesu Christ, who at thy first coming didst send thy messenger to prepare thy way before thee; Grant that the ministers and stewards of thy mysteries may likewise so prepare and make ready thy way, by turning the hearts of the disobedient to the wisdom of the just, that at thy second coming to judge the world we may be found an acceptable people in thy sight, who livest and reignest with the Father and the Holy Spirit, ever one God, world without end.  Amen.  Collect.

      Who, I beseech you, consecrateth or holieth?  Is it God, or is it man?  Verily God, and not man.  For God instituting any thing, and testifying and declaring, by his word, what he hath instituted and to what end; of his own holy, just, and good will; by his own only institution (I say), without any other mean, he consecrateth the thing which lie himself hath already instituted.  For as he is holy, just, and good, so whatsoever he commandeth is holy, just, and good.  And man understanding by the word of God, that God hath instituted any thing to a holy, just, and good use, accepteth, receiveth, and useth that institution for holy, good, and just.  Therefore man doth not, by uttering certain words, consecrate and make holy the institution.  And because he believeth that all the institutions of God are holy and good; therefore he also celebrateth this institution of God even as God hath ordained; and giveth God thanks, depending altogether upon God, and the rule of the word.  B. v. 6.

      We do not acknowledge at this day the upstart Romish church of the Pope (we speak not now of that old apostolic church) to be the true church of Christ, yet we do not rebaptize those which were baptized of the priests, embrued with Popish corruption.  B. v. 1.

 

*neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such, as by faith and rightly do receive the Sacraments ministered unto them, which be effectual, because of Christ’s institution and promise, although they be ministered by evil men.

Neque per illorum malitiam effectus institutorum Christi tollitur, aut gratia donorum Dei minuitur, quoad eos qui fide et rite sibi oblata percipiunt; quae propter institutionem Christi et promissionem efficacia sunt, licet per malos administrentur.

 

      *The Donatists contend, that none can baptize but he which is pure and holy.  They boldly avouched that the baptism was fruitless and void of effect, which a lewd living minister or defiled with wicked vices did administer.  Against these Augustine gravely disputed, and convinced them by the truth of the scripture.  He, in his 166th Epistle, saith: See how perversely and wickedly that is spoken, which ye are wont to say, Because, if he be a good man, he sanctifieth him whom he baptizeth; but if he be an evil man and be not know so much which is baptized, then God sanctifieth him.  If this be true, then men ought rather to wish to be baptized of ministers unknown to be evil, than of them which are known to be good, that they may rather be sanctified of God than of man.  But far from us be this madness.  Why then do we not speak truth, and are rightly wise?  Because that grace belongeth alway to Gad, and the sacrament is his, and the ministry only committed unto man; who if he be good, be cleaveth to God, and worketh with God: but if he be evil, God worketh by him the visible form of the sacrament, but he himself giveth the invisible grace.  Herein let us all be wise, and let there be no schisms or division among us.  B. v. 8.

      Those which of old were baptized of heretics, were not for that cause baptized again by the ancient Catholics: because the heretics baptized not in the name of any man, or into the society of their errors or heresies, but baptized in the name of the Father, and of the Son, and of the Holy Ghost: neither did they invocate their own name, or the name of arch heretics, but of Jesus Christ.  Wherefore not the baptism of heretics, but the baptism of the church yet ministered by heretics, they not refusing, they allowed not the church of heretics, as known to be true by true signs: but they acknowledged that heretics use things properly belonging unto the true church: neither that it doth any thing at all derogate or take from a good thing, if any evil or wicked man do administer it.  B. v. 1.

      And, therefore, albeit by the hands of men the sacraments are ministered, yet are they not received, of the godly and religious, as proceeding from men, but, as it were, from the hands of God himself, the first and principal author of the same.  B. v. 6.

      What, and doth not the scripture expressly and pithily make a difference between the outward ministry of man, and God the inward Worker, and Giver of spiritual gifts?  For John Baptist saith, I baptize you with water, but he (Christ) shall baptize you with the holy ghost.  (Matt. 3:11.)  Wherewith agreeth that saying of Peter, baptism saveth us: not the putting away of the filth of the flesh, but in that a good conscience maketh request to God.  (1 Pet. 3:21.)  B. v. 6.

      See Articles XXV.  XXVII.  XXVIII.

 

      *Nevertheless, it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment be deposed.

        Ad Ecclesiae tamen disciplinam pertinet, ut in malos ministros inquiratur, accusenturque ab his, qui eorum flagitia noverint, atque tandem justo convicti judicio deponantur.

 

      *They prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. – For it is written in the book of Psalms – his bishopric (or, office, or, charge) let another take.  Acts 1:24, 25, 20.  Against an elder receive not an accusation, but before two or three witnesses.  1 Tim. 5:19.  Diotrephes, who loveth to have the pre-eminence among them, receiveth us not.  Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words, and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the Church.  3 John 9, 10.  He that troubleth you shall bear his judgment, whosoever he be – I would they were even cut off which trouble you.  Gal. v. 10, 12.

      *See Article XXXIII.

      Now we offend other men either by our words or else by our deeds.  The offence that is given by words is partly in evil, foolish and unseasonable doctrine, and partly our daily talk and conversation.  The greatest offence is that which doth arise of wicked doctrine directly contrary to the true doctrine of the holy Gospel.  The next to this is that offence which doth arise of foolish and unseasonable doctrine, which though it be derived out of the Word of God, is notwithstanding either unaptly uttered or unwisely applied.  For the preacher may sin either by too much suffering or lenity, or else by too much sharpness and overthwart waywardness, so that the hearers being offended, do wholly draw back from all hearing of the gospel.  And yet for all this the light of the gospel must not be hidden, nor the truth slyly winked at, because men will be offended, but preachers must with all diligence take heed that the Word of God be wisely set forth and aptly dispensed.  B. iii. 9.

 

XXVII.  Of Baptism.

      Baptism is not only *a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened;

XXVII.  De Baptismo.

        Baptismus non est tantum professionis signum ac discriminis nota, qua Christiani a non Christianis discernantur,

 

      *Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.  Acts 2:41.  Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?  And he commanded them to be baptized in the name of the Lord.  Acts 10:46–48.

      *We receive this person into the congregation of Christ’s flock, and do sign him with the sign of the Cross; in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner against sin, the world, and the devil; and to continue Christ’s faithful soldier and servant unto his life’s end.  Amen.

      And as for you, who have now by baptism put on Christ, it is your part and duty also, being made the children of God and of the light, by faith in Jesus Christ, to walk answerably to your Christian calling, and as becometh the children of light: remembering always that baptism representeth unto us our profession; which is, to follow the example of our Saviour Christ, and to be made like unto him; that as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness; continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living.  Bapt. Serv.

      Baptism serveth for our confession, and is rightly called the token of Christian religion: for it is a badge or cognizance, whereby we witness and profess that we consent and are linked into Christian religion.  We confess that we by nature are sinners and unclean, but sanctified by the grace of God through Christ.  For if we were clean by nature, what need we then any cleansing?  But now since we are cleansed, who doubteth of the truth of God?  Therefore, when we receive baptism, we truly and freely confess both our sin wherein we were born, and also free forgiveness of sins.

      Lastly, the remembrance and consideration of the mystery of baptism putteth us in mind of the duties of christianity and godliness; that is to say, all our life long to weigh diligently with ourselves, of whose body we be made members; to deny ourselves and this world; to mortify our flesh with the concupiscences of the same; and to be buried with Christ into his death, that we may rise again in newness of life, and live innocently; to love our brethren as our members, with whom, by baptism, we are knit together into one body; to remain in the bond of concord, and in the unity of the church; not to follow strange religions; being mindful that we are baptized into Christ, to whom alone we are consecrated, and far separated and divided from all other gods, worships, or religions; and, to be short, from all heresies.  Let us think also that we must constantly and valiantly fight against Satan.  As often, therefore, as we remember we are baptized with Christ’s baptism, so often are these things put into our minds, and we admonished of our duty.  But the apostle handleth this matter more at large in the sixth chapter of his Epistle to the Romans; where he expressly maketh mention that we, by baptism, are made the grafts of Christ; that is to say, that we might grow out of him, as branches out of the vine; and feel in our minds and bodies both the death and resurrection of Christ.  For since we are endued with the spirit of Christ, which worketh in us, our body, verily, dieth daily, but our spirit liveth and rejoiceth in Christ.  B. v. 8.

 

but it is also *a sign of regeneration, or new birth,

sed etiam est signum regenerationis,

 

      *According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.  Tit. 3:5.  Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  John 3:5.  As many of you as have been baptized into Christ have put on Christ.  If any man be in Christ he is a new creature.  Gal. 3:27.  2 Cor. 5:17.  So many of us as were baptized into Jesus Christ were baptized into his death.  Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.  Rom. 6:3–5.  Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.  Col. 2:12.

      *Now baptism consisteth of the sign and of the thing signified; of the word or promise of God and of the holy rite or ceremony.  The sign is the outward action; that is, the sprinkling of water, in the name of the Father, and of the Son, and of the Holy Ghost; with the calling upon of the name of God.  The promise or word of God is Baptizing them.  He that shall believe and be baptized, shall be saved.  And so forth.  B. v. 8.

      The baptizer giveth visibly the Sacrament of regeneration, and a testimony of the remission of sins: but the Lord, by his Spirit, doth invisibly regenerate, and forgiveth sins, and sealeth the regeneration.  John and the apostles baptize with water: Christ baptizeth with the Holy Ghost: not only with the visible sign of fire, and the gift of tongues, but even he only giveth all spiritual gifts.  Which thing the ancient Fathers that they might expressly declare, did diligently distinguish between power and ministry.  For Augustine (Tract. in Joh. 5.) saith, It is one thing to baptize in way of ministry: another thing to baptize by power.  Our Lord Jesus Christ could, if he had would, have given power to any one servant to give his baptism, as in his stead; and could translate or remove from himself power to baptize, and place it in one of his servants; and give as great force to baptism being translated or removed into his servant, as it should have been given by the Lord.  He would not do so for this purpose, that the hope of them which were baptized should hang on him of whom they acknowledge themselves to be baptized.  He would not, therefore, that a servant should settle his hope in a servant.  And therefore, cried the apostle, when he saw men willing to put their hope and trust in him, Was Paul crucified for you? or were ye baptized in the name of Paul?  B. v. 8.

      The fountain of water is baptism, which is the outward action and witness-bearing of the inward purifying or cleansing wrought by the grace and spirit of God; as the apostle saith, According to his mercy he saved us, by the fountain of regeneration, and renewing of the Holy Ghost, which he shed upon us richly through Jesus Christ our Saviour.  (Titus 3:5, 6).  For he addeth in way of interpretation, And renewing of the Holy Ghost, whereof the fountain of water is a sign.  B. v. 6.

      We say that baptism is a sacrament of the remission of sins, and of that washing which we have in the blood of Christ; and that no person which will profess Christ’s name, ought to be restrained or kept back therefrom: no not the very babes of Christians: for so much as they be borne in sin, and do pertain unto the people of God.  Jewell.

      Dearly beloved, forasmuch as all men are conceived and born in sin, and that which is born of the flesh is flesh, and they that are in the flesh cannot please God, but live in sin, committing many actual transgressions; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of water and of the Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous goodness he will grant to these persons that which by nature they cannot have; that they may be baptized with water and the Holy Ghost, and received into Christ’s holy Church, and be made lively members of the same.  Bapt. Serv.

 

whereby as by an instrument, *they that receive Baptism rightly,

per quod tanquam per instrumentum, recte Baptismum suscipientes

 

      *Q.  Do all generally, and without difference, receive this grace?  A.  The only faithful receive this fruit; but the unbelieving, in refusing the promises offered them by God, shut up the entry against themselves, and go away empty.  Yet do they not thereby make that the sacraments lose their force and nature.  Nowell, p. 104.

      Q.  What is required of persons to be baptized?  A.  Repentance, whereby they forsake sin; and faith, whereby they stedfastly believe the promises of God made to them in that sacrament.  Catechism.

      Q.  Tell me then briefly in what things the right use of baptism consisteth?  A.  In faith and repentance.  For first we must with assured confidence hold it determined in our hearts, that we are cleansed by the blood of Christ from all filthiness of sin, and so be acceptable to God, and that his Spirit dwelleth within us.  And then we must continually, with all our power and endeavour, travail in mortifying our flesh, and obeying the righteousness of God, and must by godly life declare to all men, that we have in baptism, as it were put on Christ, and have his Spirit given in us.  Nowell, p. 104.

      Doubt ye not therefore, but earnestly believe, that he will favourably receive these present persons, truly repenting and coming unto him by faith; that he will grant them remission of their sins, and bestow upon them the Holy Ghost; that he will give them the blessing of eternal life, and make them partakers of his everlasting kingdom.  Bapt. Serv.

 

*are grafted into the Church;

Ecclesiae inseruntur;

 

      *As the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ.  For by one Spirit we are all baptized into one body.  1 Cor. 12:12, 13.  The church is his body.  Eph. 1:22, 23.  As many of you as have been baptized into Christ have put on Christ.  Gal. 3:27.  Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins.  Col. 1:13, 14.  In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.  Col. 2:11, 12.  As many of us as were baptized into Jesus Christ were baptized into his death.  Rom. 6:3.

      *Beloved, ye hear in this Gospel the express words of our Saviour Christ, That except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  Whereby ye may perceive the great necessity of this sacrament, where it may be had.  Bapt. Service.

      Whereas by nature we are the children of wrath, that is, strangers from the Church, which is God’s household, Baptism is, as it were a certain entry, by which we are received into the Church, whereof we also receive a most substantial testimony, that we are now in the number of the household, and also of the children of God; yea, and that we are joined and grafted into the body of Christ, and become his members, and so grow into one body with him.  Nowell, p. 103.

      By Baptism we are gathered together into the fellowship of the people of God.  Whereupon of some it is called the first sign or entry into Christianity by the which an entrance into the Church lieth open upon us.  Not that before we did not belong to the church: for whosoever is of Christ, partaking of the promises of God and of his eternal covenant, belongeth unto the church.  Baptism, therefore is a visible sign and testimony of our engrafting into the body of Christ.  B. v. 8.

      The holy and elect people of God are not then first of all partakers of the first grace of God, and heavenly gifts, when they receive the Sacraments: for they enjoy the things before they be partakers of the signs.  For it is plainly declared unto us, that Abraham, our father, was justified before he was circumcised.  And who gathereth not thereby, that justification was not exhibited, and given unto him by the Sacrament of circumcision; but rather that that righteousness which he, by faith, before possessed, was, by the Sacrament, sealed and confirmed unto him?  And, moreover, who will not thereof gather that we, which are the sons of Abraham, are after no other manner justified, than it appeareth that our father was justified; and that our Sacraments work no further in us, than they did in him: especially since the nature of the Sacraments of the people of the Old Testament and ours is all one?  B. v. 7.

      They, therefore, which before by grace invisibly are received of God, into the society of God; those self-same are visibly now by Baptism admitted into the self-same household of God, by the minister of God; and, therefore, at that time also receive their name, that they may always remember that in Baptism they gave up their names to Christ, and, in like manner, also received a name.  B. v. 7.

      The Eunuch believed before he received Baptism; therefore, before he received Baptism he was born of God, in whom he dwelled and God in him; he was just, and acceptable in the sight of God; and moreover, had life in himself; and therefore, the Baptism which followed did not give that to the eunuch which he had before, but it became unto him a testimony of the truth, and a seal of the righteousness which came by faith; and therewithal to assure unto him the continuance and increase of God’s gifts.  After the same manner we read of Cornelius, the Centurion, in the same Acts of the Apostles, that he, believing the preaching of the Apostle Peter, received the Holy Ghost also in a visible shape, as the Apostle did at Jerusalem in the day of Pentecost.  And that Peter, when he knew that thing, said, Can any man forbid water that these should not be baptized, which have received the Holy Ghost as well as we.  (Acts 10:47.)  Forasmuch, therefore, as Cornelius, with his household, received the Holy Ghost before they were baptized; it is manifest that he did not obtain the Holy Ghost as given first by baptism, or with baptism.  Again, we read in the Acts of the Apostles, They that gladly received the words of Peter were baptized.  (Acts 2:41.)  Therefore, before they were baptized of Peter, they had obtained the grace of God through faith.  For why, I pray you, do we baptize our infants?  Is it because they believe with their heart, and confess with their mouth?  I think not.  Do we not therefore baptize them, because God hath commanded them to be brought unto him?  Because he hath promised that he will be our God, and the God of our seed after us?  To be short: – because we believe that God of his mere grace and mercy, in the blood of Jesus Christ, hath cleansed and adopted them, and appointed them to be heirs of eternal life?  We, therefore, baptizing infants for these causes, do abundantly testify that there is not first given unto them in baptism, but that there is sealed and confirmed which they had before.  B. v. 7.

 

*the promises of forgiveness of sin, and of our adoption to be the sons of God **by the Holy Ghost, are ***visibly signed and sealed;

promissiones de remissione peccatorum atque adoptione nostra in filios Dei per Spiritum Sanctum visibiliter obsignatur;

 

      *Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.  For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.  Acts 2:38, 39.  And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.  Acts 22:16.  Baptism doth also now save us, not the putting away of the flesh, but the answer (επερώτημα) of a good conscience toward God.  1 Pet. 3:21.  Ye are all the children of God by faith in Christ Jesus.  For as many of you as have been baptized into Christ have put on Christ.  Gal. 3:26, 27.  Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.  Gal. 4:6.  Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.  Heb. 10:22.  Who hath also sealed us, and given us the earnest of the Spirit in our hearts.  2 Cor. 1:22.  Ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance.  Eph. 1:13, 14.

      *The holy scripture teacheth, that we are washed clean from our sins by baptism: for baptism is a sign, a testimony, and sealing of our cleansing.  For God, verily, hath promised sanctification to his church; and he, for his truth’s sake, purifieth his church from all sins by his grace, through the blood of his Son; and regenerateth, and cleanseth it by his Spirit: which cleansing is sealed to us by baptism which we receive; and thereof is it called in the scriptures, cleansing, and remission of sins; purifying; new birth; regeneration, and the laver or fountain of regeneration; as circumcision is called the covenant; and sacrifices, sins and sanctifications.  Wherefore the promise, yea, the truth of sanctification, and free remission of sins, is written and engraven in our bodies, when we are baptized; for God by his Spirit, through the blood of his Son, hath newly regenerated, and purged again our souls; and even now doth regenerate and purge them.  And baptism is sufficient and effectual for the whole life of man; yea, and reacheth and is referred to all the sins of all them that are baptized; for the promise of God is true.  The seal of the promise is true, not deceivable.  The power of Christ is ever effectual thoroughly to cleanse, and wash away all the sins of them that be his.  How often, therefore, soever we have sinned in our lifetime, let us call into our remembrance the mystery of holy baptism, wherewith for the whole course of our life we are washed; that we might know and not doubt that our sins are forgiven us of the same God and our Lord; yea, and by the blood of Christ, into whom by baptism once we are grafted, that he might always work salvation in us, even till we be received out of misery into glory.  B. v. 8.

      Neither is there any doubt that Abraham, in his whole life, had continually in his mind the mystery of circumcision, and rested in God and the seed promised unto him: yet I think that that ought diligently to be marked which St. Augustine pithily and plainly hath often cited: – That our sins are forgiven, or purged in baptism: not that they are no more in us, (for as long as we live concupiscence beareth sway and always breedeth and bringeth forth in us somewhat like itself,) but that they should not be imputed unto us: neither that we may not sin, but that it should not be hurtful for us to have or [that we] had sinned; that our sins may be remitted when they are committed, and not suffered to be continued.  (De fide et oper. c. 20.)  And, also, many more of this kind Gratian reciteth (Distinct. 4 de consecrat.).  B. v. 8.

      Q.  What is the inward and spiritual grace?  A.  A death unto sin and a new birth unto righteousness: for being by nature born in sin, and the children of wrath, we are hereby made the children of grace.  Catechism.

      The secret and spiritual grace is of two sorts: that is, forgiveness of sins, and regeneration, both of which in the same outward sign have their full and express resemblance.  Nowell, p. 103.

      **Give thy Holy Spirit to this infant; that he may be born again, and be made an heir of everlasting salvation, through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever. – We beseech thee, for thine infinite mercies, that thou wilt mercifully look upon this child; wash him, and sanctify him with the Holy Ghost; that he being delivered from thy wrath, may be received into the ark of Christ’s Church; and being stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting; there to reign with thee world without end, through Jesus Christ our Lord.  Amen.  Bapt. Serv.

      ***First, as the uncleannesses of the body are washed away by water, so the spots of the soul are washed away by the forgiveness of sins.  Secondly, the beginning of regeneration, that is, the mortifying of our nature, is expressed by dipping in the water, or by sprinkling of it.  Finally, when we by and by rise up again out of the water under which we be for a short time, the new life, which is the other part, and the end of our regeneration, is thereby represented.  Q.  Thou seemest to make the water but a certain figure of divine things?  A.  It is a figure indeed, but not empty or deceitful, but such as hath the truth of the things themselves joined and knit unto it.  For as in baptism God truly delivereth us forgiveness of sins and newness of life, so do we certainly receive them.  For God forbid we should think that God mocketh and deceiveth us with vain figures. – Q.  Do we not then obtain forgiveness of sins by the outward washing or sprinkling of water?  A.  No.  For only Christ hath with his blood washed and clean washed away the spots of our souls.  This honour, therefore, it is unlawful to give to the outward element.  But the Holy Ghost, as it were, sprinkling our consciences with that holy blood, wiping away all the spots of sin, maketh clean before God.  Of this cleansing of our sins we have a seal and pledge in the Sacrament.  Q.  Whence have we regeneration?  A.  None other ways but from the death and resurrection of Christ.  For by the force of Christ’s death our old man is, after a certain manner, crucified and mortified, and the corruptness of our nature is, as it were, buried, that it no more live and be strong in us.  And by the beneficial mean of his resurrection he giveth us grace to be newly formed unto a new life, to obey the righteousness of God.  Nowell, p. 104.  See Art. XVII.

      Now, the Lord himself added this Sacrament as a sign and seal unto his preaching, and to the Scriptures; ordaining baptism in the place of circumcision; the which, because it was a bloody thing, and to conclude, a sign of the blessed seed which was to come, which then was revealed, ought to be abrogated.  And baptism itself, also, succeeding circumcision, is also a seal of the righteousness of faith: an evidence and sealed charter, that God doth assuredly cleanse us and make us heirs of eternal life; and that the whole grace of baptism pertaineth to them that are baptized, if they stand stedfast in true faith.  B. i. 7.

      After this manner, by a most apt analogy, the very sign resembleth the thing signified.  To be short: baptism is done by water; and water, in men’s matters, hath a double use: for it cleanseth filth, and as it were reneweth man; also, it quencheth thirst, and cooleth him that is in a heat: so, also, it representeth the grace of God, when it cleanseth his faithful ones from their sins; regenerateth, and refresheth us with his Spirit.  Beside this, the minister of Christ sprinkleth, or rather poureth in, water; or, being dipped, taketh them out of the water: whereby it is signified that God very bountifully bestoweth his gifts upon his faithful ones.  It signifieth, also, that we are buried with Christ into his death, and are raised again with him into newness of life.  Pharaoh was drowned in the gulph of the Red sea, but the people of God passed through it safe.  For our old Adam must be drowned and extinguished; but our new Adam, day by day, must be quickened and rise up again (out of the water).  Therefore is the mortification, and vivification of Christians, very excellently represented by baptism.  B. v. 7.

 

*faith is confirmed,

fides confirmatur;

 

      *Then they that gladly received his word were baptized. – And they continued stedfastly in the Apostles’ doctrine and fellowship, and in breaking of bread, and in prayers – And they continuing daily with one accord in the temple, and breaking bread from house to house, (or, at home) did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people.  Acts 2:41, 42, 46, 47.  He that believeth and is baptized shall be saved.  Mark 16:16.  And the eunuch said, See, here is water; what doth hinder me to be baptized? and Philip said, If thou believest with all thine heart, thou mayest.  And he answered and said, I believe that Jesus Christ is the Son of God.  Acts 8:36, 37.

 

and *grace increased by virtue of prayer unto God.  **The Baptism of young children is in any wise to be retained in the Church, as most ***agreeable with the institution of Christ.

et vi divinae invocationis gratia augetur.  Baptismus parvulorum omnino in Ecclesia retinendis est, ut qui cum Christi institutione optime congruat.

 

      *Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.  Acts 22:16.  Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost: which he shed on us abundantly (or, richly) through Jesus Christ our Saviour.  Tit. 3:5, 6.  We faint not, but though our outward man perish, yet the inward man is renewed day by day.  2 Cor. 4:16.  And have put on the new man, which is renewed in knowledge after the image of him that created him.  Col. 3:10.

      *Sanctify this water to the mystical washing away of sin; and grant that this child, now to be baptized therein, may receive the fullness of thy grace, and ever remain in the number of thy faithful and elect children; through Jesus Christ our Lord.  Amen.  Bapt. Serv.

      Almighty and everliving God, who hast vouchsafed to regenerate these thy servants by Water and the Holy Ghost, and hast given unto them forgiveness of all their sins; Strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace; the spirit of wisdom and understanding; the spirit of counsel and ghostly strength; the spirit of knowledge, and true godliness; and fill them, O Lord, with the spirit of thy holy fear, now and for ever.  Amen.  Confirmation Serv.

      O merciful God, grant that the old Adam in these persons may be so buried, that the new man may be raised up in them.  Amen.  Grant that all carnal affections may die in them, and that all things belonging to the spirit may live and grow in them.  Amen.  Grant that they may have power and strength to have victory, and to triumph against the devil, the world, and the flesh.  Amen.  Grant that they being here dedicated to thee by our office and ministry, may also be endued with heavenly virtues, and everlastingly rewarded through thy mercy, O blessed Lord God, who dost live and govern all things, world without end.  Amen.  Bapt. Serv.

      **The warrant of Scripture for the baptism of infants may be proved: I. By its necessity; Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.  John 3:5.  Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption.  1 Cor. 15:50.  II. From the good will of God; Who will have all men to be saved, and to come unto the knowledge of the truth.  1 Tim. 2:4.  Not willing that any should perish, but that all should come to repentance.  2 Pet. 3:9.  Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.  Matt. 18:14.  III. From the call of the Saviour; Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven.  Matt. 19:14.  Mar. 10:15. called in Luke 18:15. τα βρέφη, and he took them up in his arms, put his hands upon them, and blessed them.  Mar. 10:16.  IV. They are a part of the Church of Christ; Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word.  Eph. 5:26.  V. From the promises of God; I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.  Gen. 17:7.  They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.  Rom. 9:8.  Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.  For the promise is unto you and to your children.– Acts 2:38, 39.  VI. From the unlimited command of Christ; Go ye, teach all nations (or, make disciples, or, Christians of all nations,) baptizing them &c.  VII. From the typical import of circumcision; In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism, &c.  Col. 2:11, 12.  VIII. By the practice of the apostles; She was baptized and her household.  Acts 16:15.  And was baptized, he and all his straightway.  Acts 16:33.  Crispus believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.  Acts 18:8.  I baptized also the household of Stephanas.  1 Cor. 1:16.  The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy.  1 Cor. 7:14.

      **Q.  Why then are infants baptized, when by reason of their tender age they cannot perform them?  A.  Because they promise them both by their sureties; which promise, when they come to age, themselves are bound to perform.  Catechism.

      For our Lord Jesus Christ doth not deny his grace and mercy unto such infants, but most lovingly doth call them unto him, as the holy Gospel doth witness to our comfort on this wise.  St. Mark 10:13.

      They brought young children to Christ, that he should touch them; and his disciples rebuked those that brought them.  But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God.  Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.  And he took them up in his arms, put his hands upon them, and blessed them. – Beloved, ye hear in this Gospel the words of our Saviour Christ, that ho commanded the children to be brought unto him; how be blamed those that would have kept them from him; how he exhorteth all men to follow their innocency.  Ye perceive how by his outward gesture and deed he declared his good will toward them; for he embraced them in his arms, he laid his hands upon them, and blessed them.  Doubt ye not, therefore, but earnestly believe, that he hath likewise favourably received this present infant; that he hath embraced him with the arms of his mercy, and (as he hath promised in his holy word) will give unto him the blessing of eternal life, and make him partaker of his everlasting kingdom.  Wherefore we being thus persuaded of the good will of our heavenly Father, declared by his Son Jesus Christ towards this infant, let us faithfully and devoutly give thanks unto him.  Bapt. Serv.

      We, insomuch as we believe that infants are born in sin; yea, and that they are both born the children of wrath, and are corrupt and wicked: moreover, because we believe that the Son of God was born without sin of a pure virgin, to fulfill and confirm God’s promises, which do not shut out infants from salvation, but let them in as joint partners in the league: therefore, we hold and defend that they are to be baptized.

      Now I can shew by the writings of the old doctors, that baptism of infants hath continued from the apostles’ time even unto us: neither was it ordained by any councils, or by the decrees of any pope, or other men; but instituted and delivered of the apostles out of the Scriptures.  Origen (Enarrat. in epist. Pauli ad Rom. lib. v. expounding the sixth chapter) saith, That the church of Christ received of the apostles themselves baptizing of infants.  St. Jerome maketh mention of the baptizing of infants (Contra Pelagianos, lib. iii. and in his Epistle to Leta.) St. Augustine citeth the place of Chrysostom, nay being cited of Julian (Contr. c. 2).  He also unto St. Jerome (epist. 28) saith, St. Cyprian maketh no new decree, but most stedfastly keeping the faith of the church, was of this opinion with certain of his fellow bishops, that the new-born child might rightly be baptized.  The place of Cyprian is to be seen in Epist. ad Fidum, as also I declared before when I spake of the time of baptism.  The same Augustine against the Donatists (lib. iv. c. 23, 24) boldly affirmeth, that baptizing of children was not fetcht from the authority of men or of councils, but from the tradition or doctrine of the apostles.  Cyril (Lib. in Levit.) both approveth the baptizing of children and condemneth the iterating of baptism.  B. v. 8.

      Neither do they lawfully gather, when they conclude in this sort, He which shall believe and be baptized shall be saved: infants do not believe: therefore they are not to be baptized.  For again, it is certain that it is spoken of them that be of perfect age, as in Matthew.  And because he requireth faith and confession of faith of those that are of perfect age, it doth not follow thereupon that he requireth the same of infants.  For he accounteth these as his own, of his mere grace and free promise, without their confession.  So that of the contrary part we do thus reason: They that believe are to be baptized (which the very adversaries also do confess); infants do believe, for God reckoneth them in the number of the faithful: therefore infants are to be baptized.  B. v. 8.

      ***Sith the Lord calleth infants unto him, and commandeth that no man forbid them to come, embraceth them when they come to him, and testifieth that to them the kingdom of heaven belongeth, whom God vouchsafeth to be in the heavenly palace, it seemeth a great wrong that men should forbid them the first entry and door thereof, and after a certain manner to shut them out of the Christian commonweal.  Nowell, p. 106.

      Infants being baptized and dying in their infancy, are by this sacrifice (of Christ) washed from their sins, brought to God’s favour, and made his children, and inheritors of his kingdom of heaven.  Hom. iii. 1.

      That faith and repentance go before baptism is required only in persons so grown in years, that by age they are capable of both.  But to infants the promise made to the church by Christ, in whose faith they are baptized, shall for the present time be sufficient ; and then afterward, when they are grown to years, they must need themselves acknowledge the truth of their baptism, and have the force thereof to be lively in their souls, and to be represented in their life and behaviour.  Q.  How shall we know that infants ought not to be kept from baptism?  A.  Seeing God, which never swerveth from truth, nor in any thing strayeth from the right way, did not exclude infants in the Jewish church from circumcision, neither ought our infants to be put back from baptism.  Q.  Thinkest thou these so like, and that they both have one cause and order?  A.  Altogether.  For as Moses and all the prophets do testify that circumcision was a sign of repentance, so doth St. Paul teach us that it was a sacrament of faith.  Yet the Jews’ children being not yet by age capable of faith and repentance, were nevertheless circumcised; by which visible sign God shewed himself in the Old Testament to be the Father of young children and of the seed of his people.  Now sith it is certain that the grace of God is more plentifully poured, and more clearly declared in the Gospel by Christ, than at any time it was in the Old Testament by Moses, it were a great indignity if the same grace should now be thought to be either obscurer, or in any part abated.  Sith it is certain that our infants have the force, and as it were the substance of baptism common with us, they should have wrong done them, if the sign which is inferior to the truth itself should be denied them; and the same, which greatly availeth to testifying of the mercy of God and confirming his promises, being taken away, Christians should be defrauded of a singular comfort, which they who were in old enjoyed, and so should our infants be more hardly dealt with in the New Testament under Christ than was dealt with the Jews’ infants in the Old Testament under Moses.  Therefore most great reason it is that by baptism, as by the print of a seal, it be assured to our infants that they be heirs of God’s grace, and of the salvation promised to the seed of the faithful.  Nowell, p. 106.

      It is certain by God’s word, that children which are baptized, dying before they commit actual sin, are undoubtedly saved.  Rubric to Bapt. Serv.

      Wherefore I, trusting to God’s mercy and his true and undoubted promise, believe that infants departing out of this world by too timely death, before they can be baptized, are saved by the mere mercy of God, in the power of his truth and promise through Christ, who saith in the Gospel, Suffer little ones to come unto me, for of such is the kingdom of God (Mark 10:14).  Again, It is not the will of my Father which is in heaven, that one of these little ones should perish (Matt. 18:14).  For verily God, who cannot lie, hath said, I am thy God and the God of thy seed after thee (Gen. 17:7).  Whereupon St. Paul also affirmeth that they are born holy which are begotten of holy parents.  Not that of flesh and blood any holy thing is born, for that which is born of the flesh is flesh; but because that holiness and separation from the common seed of men is of promise, and by the right of the covenant.  For we are all by nature and natural birth born the sons of wrath, death, and damnation.  But Paul attributeth a special privilege to the children of the faithful, wherewith, by the grace of God, they which by nature were unclean are purified.  B. v. 8.

      For as we deny not that we are grafted into the body of Christ by partaking of the Sacraments (as we declared in our last sermon of Sacraments, next and immediately going before this) so we have elsewhere shewed, and that too oftentimes already very largely, that the first beginning of our uniting or fellowship with Christ is not wrought by the Sacraments: but that the same uniting of fellowship which was founded and grounded upon the promise, and, by the grace of God through the Holy Ghost, was communicated unto us and ours, yea, before the use of the Sacraments, is continued and sealed unto us by the participation or receiving of the Sacraments.  Although, therefore, an infant die without baptism, and being shut out by necessity from having fellowship with Christ, so that he be neither partaker, nor yet sealed by the visible sign of the covenant; yet he is not altogether an alien or stranger from Christ, to whom he is fastened with the spiritual knot of the covenant, by the virtue whereof be is saved.  B. v. 8.

      As easily is that objection confuted, that baptism profiteth not infants, if we still say that Sacraments without faith profit not; for infants have no faith: thus they babble.  We answer, first, that the baptism of infants is grounded upon the free mercy and grace of God, who saith, I will be thy God and the God of thy seed (Gen. 17:7).  And again, Suffer children to come unto me, for of such is the kingdom of God, &c. (Mark 10:14).  Infants, therefore, are numbered and counted of the Lord himself among the faithful; so that baptism is due unto them as far forth as it is due unto the faithful.  For, by the imputation of God, infants are faithful: whereunto pertaineth this saying of our Saviour, He that shall offend one of these little ones that believe in me, &c. (Matt. 18:6).  For he manifestly calleth little ones, believing: for imputation’s sake, doubtless, not for confession, which by no means, as yet, is in little ones.  To this also may be added, that the father of the infant doth therefore desire to have his child signed with the mark of the people of God, to wit, baptism, because he believeth the promises of God; that is, that his infant is of the household of God: therefore there is faith in the baptism of infants.  But the father doth not believe.  Be it so: yet that is no hinderance to the infant.  For in the faith of the church he is brought to be baptized.  The church verily believeth that infants ought to be brought to the Lord: the church believeth that they are of the household and people of God: therefore she commandeth them to be partakers of the mysteries.  B. v. 7.