THE
SVMME
OF
the
principall
pointes
of
the
Christian
faith
and
Religion
,
and
of
the
abuses
and
errors
contrary
to
the
same
.
Howe
nedefull
it
is
,
that
all
Christians
doe
well
know
what
faith
is
,
wherby
they
are
made
Christians
,
&
what
things
she
doth
comprehend
.
Chap.
1.
WHOSOEVER
dothe
beléeue
the
testimonie
whiche
God
in
his
word
doth
yelde
of
his
will
,
holdeth
alreadie
for
certaine
,
that
the
saluation
of
men
,
by
the
which
God
will
be
glorified
in
them
,
resteth
in
the
only
faith
in
Iesus
Christe
,
Of
the
summaries
of
the
faith
of
the
christian
Churche
named
Symboles
.
Chap
2.
FOr
that
cause
the
ancient
Church
hath
comprehended
all
the
poyntes
of
the
Christian
faith
in
certaine
Summaries
,
whiche
are
called
commonly
,
the
Nicene
Créede
,
the
Créede
of
Athanase
,
and
that
of
the
Apostles
.
This
name
of
Symbole
was
giuen
vnto
them
,
as
well
for
that
they
did
conteyne
in
summe
the
principal
pointes
and
foundations
of
the
Christian
doctrine
,
whyche
are
more
at
large
expounded
in
the
holye
Scriptures
:
as
also
for
that
they
are
the
true
markes
and
tokens
of
a
Christian
man
,
in
euery
one
that
beléeueth
,
and
confesseth
the
doctrine
conteyned
in
them
.
Wherefore
it
is
requisite
,
that
euery
one
knowe
at
the
least
that
same
whiche
is
commonly
called
,
the
Créede
of
the
Apostles
,
which
is
the
most
common
and
most
short
of
them
all
,
according
to
the
which
,
the
Church
doth
daily
make
publique
confession
of
hir
fayth
,
as
followeth
.
I
beleeue
in
GOD
the
Father
Almightie
,
maker
of
heauen
and
earth
:
And
in
Iesus
Christe
hys
onely
Sonne
oure
Lorde
:
Whiche
was
conceyued
by
the
holie
Ghoste
:
borne
of
the
virgin
Marie
:
suffered
vnder
Ponce
Pylate
:
was
crucified
,
dead
,
and
buried
:
he
descended
into
hell
:
The
third
day
he
rose
from
the
dead
:
he
is
gone
vp
into
heauen
,
and
sitteth
on
the
ryght
hande
of
God
the
Father
almyghtie
:
From
thence
shall
hée
come
to
iudge
bothe
the
lyuyng
and
the
dead
.
I
beléeue
in
the
holy
Ghoste
:
The
holy
vniuersall
Church
:
The
communion
of
Saintes
:
The
forgiuenesse
of
sinnes
:
The
resurrection
of
the
bodie
:
The
lyfe
eternall
.
Sobeit
.
Of
the
vnderstanding
of
the
matters
conteyned
in
these
Summaries
,
and
howe
necessarie
it
is
.
Chap.
3.
NOwe
forsomuche
as
it
is
a
hard
matter
to
be
briefe
and
playne
bothe
at
once
,
it
is
certain
that
the
matters
conteined
in
these
Summaries
,
are
so
briefly
comprehended
in
them
,
that
euery
man
can
not
easily
vnderstand
and
comprehend
what
they
doo
import
,
sauing
only
such
as
are
wel
exercised
in
the
holy
Scriptures
:
And
beside
that
,
that
ther
are
few
among
the
common
people
that
knowe
the
sayde
Symboles
,
vnlesse
it
be
this
,
which
is
the
shortest
of
the
thrée
,
whiche
the
Christian
Church
doth
hold
.
There
is
yet
this
euil
,
that
many
haue
not
learned
it
,
but
in
an
vnknowne
toung
:
wherefore
it
profiteth
them
euen
as
much
as
if
they
had
not
lerned
it
at
al
,
séeing
they
do
no
more
vnderstand
it
,
than
if
they
had
neuer
heard
speking
of
it
.
And
as
touching
these
that
haue
learned
it
in
their
vulgar
toung
,
there
are
also
many
of
them
,
that
haue
onely
learned
to
pronounce
it
by
mouthe
,
withoute
any
vnderstanding
of
it
,
as
do
little
children
,
or
birdes
that
are
taught
to
speake
:
not
vnderstanding
what
they
say
.
Therefore
it
is
more
than
necessarie
,
that
that
whiche
the
principall
pointes
conteyned
in
the
same
do
import
in
substance
,
be
expounded
somewhat
more
familiarly
and
playnly
,
to
the
ende
that
men
may
the
better
know
,
how
euery
one
doth
vnderstand
them
,
and
whether
the
faith
of
the
heart
do
agrée
with
the
confession
of
the
mouth
.
For
manye
whiche
make
that
confession
by
mouth
,
do
oftentymes
folow
doctrines
and
religions
clean
contrarie
to
that
whiche
they
confesse
.
Wherein
they
do
belye
themselues
,
denying
by
their
works
,
that
whiche
they
confesse
by
worde
.
Of
the
principall
pointes
wherevppon
the
true
Christian
faythe
is
buylded
:
and
first
of
the
vnitie
of
God
.
Chap.
4.
NOwe
the
first
grounde
worke
and
the
first
article
of
the
faith
of
a
Christian
Of
the
Trinitie
of
persons
,
in
the
vnitie
of
the
diuine
essence
,
and
of
their
proprieties
,
and
of
the
creation
of
the
worlde
.
Chap.
5.
FVrther
,
albeit
that
there
is
but
one
only
God
,
in
one
only
diuine
essence
,
this
notwithstanding
,
Of
the
prouidence
of
God
.
Chap.
6.
NOwe
this
prouidence
of
GOD
is
so
conioyned
wyth
the
creation
of
the
worlde
,
that
it
can
not
be
separated
.
For
he
may
not
be
Creator
,
but
he
muste
also
be
the
guyder
and
the
directer
.
For
euen
as
none
other
was
able
to
make
suche
a
woorke
but
onely
hée
,
Euen
so
none
other
is
able
to
guyde
and
gouerne
the
same
,
but
onely
hée
,
whiche
is
the
woorker
and
maker
.
Of
the
eternall
Predestination
of
God
,
and
of
the
manifesting
of
the
same
,
and
where
wee
ought
to
seeke
it
.
Chapter
.
7.
Of
the
author
of
sinne
,
and
of
the
incomprehensible
wisedome
of
God
,
which
is
in
his
eternal
ordinance
.
Chap.
8.
ANd
albéeit
that
nothing
may
be
done
neyther
in
heauen
,
nor
in
the
earthe
,
Of
man
,
and
of
the
creation
and
fall
of
him
by
sinne
.
Chap
9.
Of
the
redemption
and
restoring
of
man
,
and
of
the
only
mediator
Iesus
Christe
.
Chap.
10.
THerfore
,
Of
the
true
inuocation
and
prayer
towardes
God
.
Chapter
.
11.
Of
the
order
of
prayer
whiche
Iesus
gaue
to
his
Church
.
Chap.
12.
THat
order
of
Prayer
whiche
he
gaue
to
hys
Churche
,
is
written
in
these
wordes
in
the
Gospell
of
S.
Mathew
.
6.
chap.
and
that
of
S.
Luke
.
11.
chap.
Our
father
whiche
art
in
heauen
,
halowed
bee
thy
name
.
Thy
kingdome
come
.
Thy
will
be
doone
in
earth
as
it
is
in
heauen
.
Giue
vs
this
day
our
daily
bread
.
And
forgiue
vs
our
offences
as
we
forgiue
them
that
offende
vs
.
And
leade
vs
not
into
temptation
.
But
deliuer
vs
from
the
euill
.
For
thyne
is
the
kingdome
,
the
power
,
and
the
glorie
thorow
out
all
ages
Sobeit
.
Of
the
principall
faultes
whiche
wee
must
auoyde
when
we
pray
.
Chap.
13.
SEing
then
that
our
Lorde
Iesus
Christ
hath
giuen
this
rule
to
Christians
,
who
soeuer
demaundeth
of
God
any
other
thinges
than
are
conteyned
in
that
order
of
prayer
,
and
by
any
other
meane
,
and
to
any
other
ende
than
that
whiche
Iesus
Christ
hath
set
forth
vnto
vs
in
the
same
,
can
make
no
acceptable
prayer
to
God
,
but
is
to
him
turned
into
sinne
.
The
lyke
is
of
those
whiche
pray
in
an
vnknowne
toung
,
not
knowing
what
they
saye
.
For
first
it
is
certaine
,
that
their
prayer
can
not
please
God
,
but
so
farre
foorth
as
it
is
made
in
true
faith
.
On
the
other
side
,
true
faith
is
not
without
vnderstanding
what
it
is
that
she
demaundeth
of
God
:
séeing
it
is
so
,
then
it
foloweth
wel
,
that
he
prayeth
without
faith
,
that
praieth
,
not
vnderstanding
what
he
prayeth
,
and
by
consequent
doth
mocke
and
dishonor
God.
Of
the
meane
by
the
which
men
may
bee
heard
of
God
in
their
prayers
.
Chapter
.
14.
FVrther
,
as
our
Lorde
Iesus
dothe
not
teache
vs
by
his
doctrine
,
to
adresse
our
prayers
to
any
other
than
to
God
his
father
,
Of
the
nature
of
the
true
mediator
,
and
of
the
vnion
of
God
and
man
in
him
,
in
one selfe
person
.
Chap.
15.
ANd
forsomuche
as
it
is
necessary
,
that
the
mediator
by
whome
it
must
come
to
passe
,
that
this
agréement
be
made
,
haue
of
the
nature
of
both
the
parties
,
whiche
are
to
be
agréed
,
&
that
he
haue
agréement
with
both
the
parties
,
or
otherwise
he
shuld
haue
no
meane
to
agrée
them
:
None
may
be
sufficient
to
such
an
office
,
except
he
be
very
God
&
very
man
,
in
the
which
the
diuine
nature
may
be
vnited
with
the
humain
nature
in
one selfe
person
,
without
confusion
or
chaunge
,
eyther
of
the
one
,
or
of
the
other
.
Of
the
diuine
and
humaine
nature
of
Iesus
Christe
,
and
of
the
sanctification
made
by
him
.
Chap.
16.
THerfore
Iesus
Christe
being
the
very
sonne
of
God
,
and
very
God
eternall
,
Of
the
errour
touching
the
inuocation
of
Sainctes
Chap.
17.
FOr
so
muche
then
as
there
is
none
other
,
but
that
only
Iesus
Christe
,
who
hath
suffred
and
endured
for
our
sinnes
,
it
followeth
wel
,
that
there
is
none
other
but
he
alone
,
by
whome
we
maye
be
saued
,
and
that
is
sufficient
for
that
office
,
and
by
the
whiche
we
may
haue
accesse
to
the
Father
.
If
it
be
so
,
it
is
then
fully
apparant
,
that
none
may
also
take
,
neyther
angell
,
nor
man
sainct
,
nor
woman
saint
,
(
no
not
the
very
virgin
Marie
,
mother
of
Iesus
)
for
mediatours
,
patrons
,
and
aduocates
towardes
God
,
nor
haue
recourse
vnto
them
by
praying
,
or
inuocatyng
of
them
,
or
by
making
any
vowes
vnto
them
,
or
to
their
reliques
and
images
,
withoute
plainly
renouncing
Iesus
Christ
,
&
without
greatly
dishonouring
,
not
onely
God
,
but
also
the
virgin
Marie
,
Of
the
vertue
of
the
death
and
passion
of
of
Iesus
Christe
,
and
of
the
true
purgatorie
of
the
Christians
.
Chap.
18.
BY
lyke
reason
,
Of
the
Purgatorie
and
satisfaction
of
the
Papistes
.
Chap.
19.
THen
it
followeth
,
that
all
the
doctrine
of
the
Papists
concerning
Purgatorie
and
their
satisfactions
which
they
seeke
in
themselues
,
&
in
their
workes
,
or
in
those
of
their
Priests
and
Monkes
,
and
in
their
offrings
and
suffrages
,
as
well
for
the
liuing
,
as
for
the
dead
,
are
mans
inuentions
,
full
of
blasphemies
,
and
wholly
contrary
to
the
worde
of
God
:
wherby
as
much
as
in
them
is
,
they
make
of
none
effecte
,
the
merite
and
benefite
of
the
death
&
passion
of
Iesus
Christ
,
and
doe
openly
renounce
the
same
.
Of
the
communication
in
the
benefites
of
Iesus
Christ
.
Chap.
20.
NOw
euen
as
no
man
may
fynde
saluation
,
nor
life
in
any
but
in
Iesus
Christ
only
,
and
by
his
meane
,
no
more
is
it
also
sufficient
,
that
he
be
only
presented
to
men
,
if
they
haue
not
forthwith
true
communication
with
him
,
to
be
partakers
of
him
.
Of
the
faith
in
Iesus
Christ
.
Chap.
21.
THe
only
meane
to
attayn
to
this
communication
,
Of
the
iustification
by
faith
.
Chapter
.
22.
Of
the
meane
by
the
whiche
God
giueth
faith
to
men
,
and
of
the
manifestation
of
the
word
of
God
,
and
of
the
true
vse
of
the
same
.
Chap.
23.
SEing
then
that
faith
is
the
only
meane
ordeyned
by
GOD
to
obtaine
these
so
greate
benefites
,
Of
the
declaration
of
the
will
of
God
by
the
lawe
,
the
whiche
he
hath
giuen
to
men
concerning
the
obedience
and
the
seruice
that
he
requireth
of
them
.
Chapter
.
24.
THerfore
to
the
end
that
men
shuld
enterprise
nothing
of
their
owne
head
,
in
such
matter
,
he
himself
wold
giue
them
a
law
&
rule
,
by
the
whiche
he
hath
shewed
them
,
howe
they
should
rule
and
gouerne
all
their
affections
,
and
all
their
wordes
,
and
all
their
works
,
to
frame
them
all
to
his
obedience
.
For
the
same
cause
he
hath
declared
vnto
them
in
that
lawe
what
things
were
good
or
euill
,
and
how
much
they
did
eyther
please
or
displease
hym
,
and
howe
he
mought
be
eyther
honoured
or
dishonored
in
them
.
Of
the
lawe
of
God
conteyning
a
summarie
of
the
declaration
of
his
will
.
Chapter
.
25.
ANd
to
the
end
that
euery
man
mought
the
better
comprehende
all
these
thinges
,
and
imprinte
them
the
more
easily
in
his
memorie
,
he
hath
giuen
a
summarie
declaration
by
the
Law
whiche
he
gaue
to
the
Church
of
Israell
,
by
his
seruant
Moyses
,
in
suche
woordes
.
Hearken
Israell
,
The
first
commaundement
.
Thou
shalt
haue
none
other
Gods
before
mée
.
The
seconde
Thou
shalte
make
thée
no
cut
image
,
nor
likelynesse
what
soeuer
of
things
that
are
there
in
heauen
aboue
,
nor
here
in
earth
beneath
,
nor
in
the
waters
vnder
the
earth
,
Thou
shalt
not
bow
down
thy selfe
to
them
,
and
thou
shalt
not
serue
them
.
For
I
am
the
Eternall
thy
God
,
mightie
,
iealous
,
visiting
the
iniquitie
of
the
fathers
vppon
the
children
,
euen
into
the
third
and
fourth
generation
of
them
that
hate
me
:
and
shewing
mercie
in
a
thousand
generations
to
those
that
loue
mée
,
and
kéepe
my
commaundements
.
The
thirde
.
Thou
shalt
not
take
the
name
of
the
Eternal
thy
God
in
vaine
:
for
the
Eternal
will
not
holde
him
innocente
that
shall
take
his
name
in
vayne
.
The
fourth
.
Remember
to
kéep
holie
the
Sabboth
day
,
sixe
dayes
shalt
thou
labour
,
and
doe
all
thy
worke
,
but
the
seauenth
day
is
the
rest
of
the
Eternal
thy
God
:
Thou
shalt
do
no
worke
in
the
same
,
neyther
thou
,
nor
thy
sonne
,
nor
thy
daughter
,
neyther
thy
manseruant
,
nor
thy
woman
seruant
,
nor
thy
cattell
,
nor
the
straunger
that
is
within
thy
gates
:
for
in
sixe
dayes
the
Eternall
made
the
heauen
and
the
earth
,
and
the
sea
,
and
all
the
things
that
are
in
them
,
and
he
rested
the
seuenth
day
.
And
therfore
the
Eternall
blessed
the
daye
of
rest
,
and
sanctified
it
.
The
second
Table
.
Honour
thy
father
and
thy
mother
,
to
the
ende
that
thy
dayes
may
be
prolonged
vpon
the
earth
,
the
which
the
Eternal
thy
God
giueth
thée
.
The
sixth
Thou
shalte
not
kill
.
The
seuenth
.
Thou
shalte
not
committe
whooredome
.
The
eyght
.
Thou
shalte
not
steale
.
The
nynth
.
Thou
shalt
not
beare
false
witnesse
agaynst
thy
neyghbour
.
The
tenth
.
Thou
shalt
not
couet
thy
neyghbours
house
,
nor
his
wyfe
,
neyther
his
manseruant
,
nor
his
woman
seruaunt
,
nor
hys
oxe
,
ne
yet
his
asse
,
neyther
any
thyng
that
is
his
.
Behold
,
these
ar
the
very
words
which
Moyses
receyued
of
the
Lorde
,
ingraued
in
two
Tables
of
stone
:
in
the
fulfilling
wherof
,
he
doth
not
regarde
the
outward
worke
onely
,
but
chiefly
the
affection
of
the
heart
,
according
to
the
whiche
he
iudgeth
of
the
works
,
be
they
good
or
euill
.
Of
the
Summarie
that
Iesus
Christe
hathe
made
of
the
law
of
God
.
Chap.
25.
ANd
bicause
that
God
hath
bréefly
comprehended
in
the
firste
Table
of
the
law
,
those
things
whiche
he
requireth
of
men
,
towardes
his
owne
person
:
and
in
the
seconde
,
that
which
he
requireth
also
of
them
,
towardes
their
neighboures
,
for
his
sake
:
Hearken
O
Israell
:
The
Eternal
thy
God
is
one
God
only
:
Thou
shalte
loue
the
Eternall
thy
God
with
all
thy
heart
,
with
all
thy
soule
,
and
with
al
thy
vnderstanding
and
mynde
.
It
is
the
firste
and
greate
commaundement
.
And
the
second
is
like
to
the
same
.
Of
the
true
fulfilling
of
the
lawe
of
God
.
Chap.
27.
BVt
euen
as
no
man
can
serue
God
a
ryght
,
according
to
his
will
,
excepte
he
be
well
instructed
first
in
his
lawe
,
and
in
his
worde
,
euen
so
it
is
not
sufficiente
to
haue
bene
well
instructed
,
if
it
be
not
put
in
vse
.
And
therefore
,
the
knowledge
of
the
same
serueth
but
to
greater
condemnation
,
if
there
be
nothing
else
.
And
bycause
that
man
of
his
nature
is
so
corrupted
thorowe
synne
,
that
not
onely
he
can
not
of
himselfe
accomplishe
perfectly
any
one
of
the
commaundements
of
God
,
but
on
the
contrary
,
can
doe
nothing
else
but
continually
resist
his
holy
will
:
Therfore
he
hath
néede
of
Iesus
Chryst
,
chiefly
for
two
causes
.
The
fyrste
to
satisfye
for
man
,
in
that
wherein
he
is
not
able
,
to
the
ende
that
Iesus
Chryst
thorowe
his
obedience
,
Of
good
works
which
are
the
frutes
of
true
fayth
.
Chap.
28.
IT
is
then
easy
to
iudge
by
these
things
if
they
be
well
vnderstode
,
that
so
much
is
wanting
,
that
the
faith
in
Iesus
Christ
and
the
iustification
that
men
obtayne
by
the
same
,
without
their
workes
,
doe
abolishe
good
workes
,
and
the
affection
of
the
true
and
faithfull
to
the
same
,
that
there
is
nothyng
that
dothe
more
establyshe
and
confirme
them
,
and
that
dothe
more
enflame
men
to
do
them
.
Of
the
principall
pointes
conteined
in
the
holie
Scriptures
,
whiche
doe
summarily
comprehend
all
that
which
is
required
in
the
true
seruice
of
God
.
Chapter
.
29.
THen
if
we
shall
speake
of
the
true
seruice
of
God
,
Of
the
true
seruice
of
God
whiche
is
spirituall
.
Chap.
30.
Of
the
ministerie
of
the
Gospell
,
and
of
the
principall
partes
of
the
same
,
and
of
the
true
vse
of
the
sacraments
.
Chapter
.
31.
The
fyrste
is
,
that
they
shoulde
be
vnto
vs
for
greater
confirmation
of
the
doctrine
,
(
of
the
whiche
,
they
are
as
the
seales
)
and
in
lyke
sorte
of
the
sayth
which
procéedeth
of
the
same
.
The
seconde
cause
is
,
to
the
ende
that
they
may
serue
vs
for
aduertisementes
,
to
bring
vs
to
acknowledge
the
benefites
the
whyche
we
haue
receiued
of
him
in
Iesus
Christ
,
and
to
communicate
dayely
in
the
same
more
and
more
,
and
to
yelde
him
thankes
,
by
the
meanes
of
hys
holy
Sacramentes
,
euen
as
he
hathe
commaunded
.
Fynally
,
hée
hathe
also
ordeyned
them
to
separate
vs
,
in
matter
of
Relygion
,
from
euery
assemblie
,
and
from
all
persons
,
whiche
followe
any
doctrine
or
relygion
contrarye
to
hys
,
and
to
make
common
and
solemne
profession
and
protestation
of
the
Fayth
that
wée
haue
in
hym
,
and
of
the
doctrine
and
Religion
whiche
wée
follow
.
Of
the
obedience
that
all
men
doe
owe
to
the
ministerie
of
the
Gospel
:
and
of
those
whiche
doe
despise
it
,
and
of
the
protestation
and
profession
of
the
christian
doctrine
,
whervnto
euery
one
is
bound
.
Chap.
32.
Of
the
number
of
Sacraments
of
the
true
Christian
Church
.
Chap.
33.
AS
concerning
Sacramentes
,
Of
baptisme
,
and
of
the
true
vse
of
the
same
.
Chap.
34
AS
for
baptisme
,
it
is
a
sacramente
,
in
the
which
the
lord
doth
represent
vnto
vs
our
regeneration
.
Of
the
baptisme
of
yong
children
.
Chap.
35.
ANd
albeit
that
the
little
children
can
not
haue
faith
by
the
hearing
of
the
word
of
God
,
as
the
great
may
,
yet
notwithstanding
,
this
sacramente
doth
not
apperteyne
only
to
those
that
are
of
years
and
are
capable
of
the
preaching
of
the
Gospell
,
and
haue
alredy
made
profession
of
their
faith
,
or
are
in
age
to
do
it
,
but
it
belongeth
also
to
their
children
,
bicause
they
be
comprised
in
the
aliance
,
Of
the
children
that
are
borne
dead
,
and
of
the
true
foundation
of
the
saluation
of
all
men
.
Chap.
36.
ANd
although
that
this
sacrament
bée
ordeyned
to
that
end
,
it
followeth
not
for
all
that
,
that
we
must
thinke
,
that
the
little
children
whyche
dye
by
the
will
of
God
,
before
they
can
receyue
this
outewarde
Baptisme
,
be
in
any
daunger
of
their
saluation
,
only
for
want
of
this
baptisme
,
forsomuche
as
it
hapneth
not
thorowe
contempt
of
this
holy
Sacramente
.
For
their
saluation
,
Of
the
administration
of
the
Sacraments
and
to
whom
it
belongeth
.
Cha.
37.
ANd
séeing
that
the
Lorde
hathe
giuen
the
charge
of
administration
of
the
Sacraments
,
euen
vnto
those
selfe
same
to
whome
he
hath
committed
the
administration
of
his
worde
,
then
is
it
not
lawfull
for
any
to
administer
them
,
but
for
suche
only
,
to
whom
that
charge
is
giuen
by
iust
and
lawfull
vocation
of
God
,
and
of
his
Churche
,
in
the
which
it
is
not
lauful
for
any
man
,
to
take
in
hand
any
thing
without
lawfull
vocation
.
Of
the
Baptisme
administred
by
women
,
and
of
the
errour
that
therein
is
.
Chapter
.
38.
WHerfore
they
are
greatly
to
be
blamed
,
and
chiefly
women
,
whiche
take
in
hande
to
baptise
children
.
For
the
baptism
whiche
they
take
in
hande
to
administer
,
hathe
none
other
foundation
but
onely
vppon
the
ignorance
that
is
in
them
,
of
the
true
vse
of
Baptisme
,
and
vppon
the
superstition
wherein
they
haue
ben
nourished
.
For
according
to
the
doctrine
of
the
Papistes
,
men
haue
thoughte
that
the
saluation
of
little
children
hath
ben
tied
and
knit
to
the
outward
and
visible
Baptisme
,
and
not
to
the
inuisible
&
inward
baptisme
of
the
holy
ghost
,
whiche
inward
baptisme
is
the
true
substance
of
the
true
baptisme
,
wherof
the
outward
signe
is
a
figure
and
representation
.
Of
the
Supper
of
our
Lorde
,
and
of
the
true
vse
thereof
.
Chap.
39.
Of
the
signification
of
the
signes
of
bread
and
wyne
in
the
Supper
,
and
of
the
agreemente
and
difference
of
them
,
with
the
things
that
they
signifie
,
and
of
the
error
of
the
popish
transubstantiation
.
Chap.
40.
Of
the
commemoration
of
the
sacrifice
of
Iesus
Christ
in
the
Supper
.
Chap.
41.
ON
the
contrary
,
Of
the
Supper
,
and
of
the
Masse
of
the
Papistes
,
and
of
the
principall
pointes
wherin
it
is
different
and
contrary
to
the
true
Supper
.
Chap.
42.
SEing
then
that
the
institution
of
the
holy
Supper
of
the
Lorde
,
and
the
ende
for
the
whiche
it
was
ordeined
,
is
wholly
ouerthrown
in
the
Masse
&
supper
of
the
Papists
,
it
is
plain
,
that
neither
the
one
nor
the
other
,
not
only
can
not
be
accompted
for
the
Supper
of
the
Lorde
,
nor
celebrated
to
suche
an
ende
:
But
ouer
and
aboue
that
,
who
soeuer
will
be
accompted
a
christian
,
and
a
partaker
of
the
true
table
of
the
Lorde
,
maye
in
no
wyse
communicate
nor
assist
,
neyther
at
the
Masse
,
nor
Supper
of
the
Papistes
,
if
hée
wyll
not
communicate
at
the
Lordes
table
,
Fyfthely
is
,
that
albéeit
there
be
a
certayne
kynde
of
Communyon
in
the
common
Supper
of
the
people
,
yet
in
their
Masses
there
is
none
at
all
:
For
so
much
as
the
Préest
whiche
saith
it
,
maketh
his
supper
all
alone
,
not
admitting
any
one
therevnto
.
Wherefore
such
a
supper
may
better
be
called
an
Excommunication
,
than
a
communication
.
For
there
is
no
communication
nor
communion
where
nothing
is
common
,
and
where
one
man
alone
taketh
all
that
whiche
should
be
distributed
to
al
men
in
common
.
Now
then
if
there
were
none
other
faulte
in
the
masse
but
only
these
fiue
,
so
muche
lacketh
it
to
be
accompted
the
Supper
of
the
Lorde
,
that
not
only
all
the
true
vse
of
the
same
is
there
wholy
ouerthrowen
,
but
also
Iesus
Christe
is
therein
fully
renounced
,
by
those
whiche
communicate
there
,
or
beleue
it
.
And
by
the
same
meane
the
vertue
&
efficacie
of
the
death
and
passion
of
Christe
,
is
there
vtterly
of
none
effecte
and
abolished
.
Of
the
proofe
that
euery
man
oughte
to
make
of
him selfe
,
to
communicate
worthily
at
the
supper
,
and
of
the
things
required
in
the
same
.
Chap.
43.
FVrder
seing
that
the
holy
supper
is
ordeyned
to
suche
an
ende
,
as
hath
bene
alredy
declared
,
none
may
communicate
in
the
same
,
but
to
his
condemnation
,
Of
the
penance
and
sanctification
of
the
Christians
,
and
of
the
true
originall
of
the
same
,
&
of
al
good
works
.
Chap.
44.
AS
concerning
the
repentance
and
pennance
which
is
required
of
euery
christian
,
the
holy
Scripture
vnderstandeth
not
thereby
,
that
whiche
improperly
the
Papists
call
pennance
.
For
they
through
greate
abuse
and
ignoraunce
of
the
language
,
do
call
penance
,
their
satisfactions
,
by
the
whiche
they
thinke
to
satisfie
God
,
by
their
owne
works
,
and
by
their
Ceremonies
and
superstitions
.
But
the
worde
of
God
taketh
pennance
and
repentance
,
for
a
true
acknowledging
and
sorowe
for
sinne
,
the
which
true
acknowledging
and
true
displeasure
do
procéede
of
the
true
feare
of
God
,
and
of
a
true
reuerence
and
loue
towardes
him
,
conioyned
with
a
certayne
assurance
of
his
goodnesse
and
mercie
,
and
with
a
true
amendmente
of
life
,
by
the
whiche
a
christian
man
doth
dedicate
him selfe
to
the
seruice
of
God
,
as
in
time
before
he
was
dedicated
to
the
seruice
of
the
Deuill
,
to
the
end
he
may
serue
to
iustice
and
holynesse
,
where
before
he
serued
sinne
&
iniquitie
.
Of
the
true
and
Christian
confession
and
absolution
,
and
of
the
remission
of
sinnes
.
Chap.
45.
AS
concerning
confession
and
absolution
,
the
worde
of
God
doth
not
acknowlege
or
receiue
any
such
,
as
the
Papists
do
make
in
the
eare
of
their
préests
,
Of
the
power
of
ministers
of
the
Church
,
to
pardon
or
reteyne
sinnes
.
Chap.
46
AS
for
the
ministers
of
the
Churche
,
they
haue
none
other
power
to
pardon
or
reteyne
them
,
but
so
farre
as
they
vse
the
keyes
whiche
the
Lorde
hath
committed
vnto
them
,
as
to
the
ministers
of
his
Churche
,
to
whome
he
hath
giuen
them
,
and
in
so
doing
they
do
declare
by
his
worde
,
howe
the
sinnes
be
forgiuen
to
those
that
beléeue
,
and
reteyned
to
the
vnbeleuing
.
This
is
the
true
absolution
of
the
Christian
Churche
,
by
the
which
God
doth
ratifie
,
and
binde
or
vnbinde
in
heauen
,
that
which
they
declare
and
do
binde
or
lose
vppon
earth
by
his
worde
,
and
in
his
name
.
For
this
power
is
giuen
vnto
them
,
Of
brotherly
reconciliation
.
Chap.
47.
Of
the
satisfaction
towarde
our
neighboure
.
Chap.
48.
THis
reconciliation
bringeth
with
it
also
satisfaction
of
that
wherin
euery
man
is
bounde
to
his
brother
,
so
farre
forth
as
he
shall
be
able
to
do
by
Christian
charitie
.
For
albeit
,
that
there
is
none
other
but
the
satisfaction
of
Iesus
Christe
only
,
that
may
satisfie
for
vs
at
the
iudgement
of
God
,
yet
for
all
that
the
same
doth
not
abolish
this
satisfaction
,
which
is
to
satisfie
vnto
men
,
for
so
much
as
it
is
a
frute
of
the
true
repentance
and
of
the
true
iustification
and
sanctification
of
a
Chrstian
man
.
For
it
is
not
a
signe
that
a
man
doth
in
dede
repente
him
of
his
faulte
,
and
of
the
wrong
that
he
hath
done
to
his
brother
,
so
long
as
he
shall
not
recompence
him
according
to
the
meanes
that
God
shall
giue
him
.
Of
the
Churche
and
of
the
foundation
of
the
same
,
and
of
hir
head
.
Chap.
49.
THis
faith
and
doctrine
,
is
the
true
faith
and
doctrine
of
the
true
Christian
church
,
vppon
the
whiche
she
is
builded
,
and
by
the
which
she
doth
communicate
of
al
the
benefites
of
Iesus
Christe
,
of
whiche
we
haue
spoken
heretofore
.
Of
the
markes
whereby
to
knowe
in
thys
world
,
which
is
the
true
Church
,
and
who
are
to
be
accoumpted
for
true
members
of
the
same
.
Chap.
50.
THe
marks
whereby
men
may
knowe
in
this
world
which
is
the
true
church
of
Iesus
Christ
,
are
these
,
to
wit
,
the
lawfull
administration
of
the
pure
worde
of
God
,
and
of
his
holy
Sacraments
,
and
the
allowing
of
the
same
,
with
true
obedience
towards
the
ministerie
the
whiche
the
Lorde
hath
therin
ordeyned
.
I
do
comprehende
vnder
this
alowing
and
obedience
,
the
submission
and
the
discipline
,
the
which
Iesus
Christ
hath
ordeyned
in
his
Church
,
and
the
pure
and
full
obseruation
of
the
same
,
as
it
hath
bin
obserued
and
practised
in
the
ancient
Churche
,
ruled
by
the
doctrine
of
the
Apostles
.
On
the
contrary
,
the
marks
of
the
Sinagoge
of
Sathan
,
and
of
the
members
of
the
same
are
the
contempt
&
reiection
of
the
holy
word
,
and
of
the
true
vsage
of
the
Sacraments
,
and
of
the
lawful
discipline
,
which
ought
to
serue
as
Christian
pollicie
,
in
the
church
of
the
Lorde
.
Of
the
Magistrate
.
Chap.
51.
ANd
as
the
true
Church
doth
acknowledge
the
ministers
of
the
Gospell
,
as
the
true
ministers
of
God
,
ordeyned
by
him
.
For
the
administration
of
spirituall
things
,
euen
so
doth
she
acknowledge
the
magistrates
as
ministers
of
his
Iustice
,
ordeyned
by
him
for
the
conseruation
of
the
publique
peace
,
Of
Mariage
.
52.
AS
concernyng
Mariage
,
albeit
to
speake
properlye
,
the
Christian
Churche
accoumpteth
it
not
for
a
Sacrament
,
as
doe
the
Papists
,
and
in
suche
sort
,
as
they
hold
for
sacraments
baptisme
and
the
Supper
:
yet
notwithstandyng
,
she
accompteth
it
a
holy
ordinance
ordeyned
of
God
,
and
not
of
men
,
and
for
the
lawfull
coniunction
of
the
man
and
of
the
woman
,
whereby
God
hath
willed
,
that
mankinde
shoulde
be
conserued
and
multiplied
.
And
therfore
she
doth
allowe
and
aduowe
it
for
an
honorable
estate
vnto
al
men
,
of
what
estate
or
condition
so
euer
they
be
,
&
accompteth
the
bed
vnspotted
,
and
the
remedie
the
which
God
hathe
ordeyned
againste
the
incontinencie
of
all
those
which
haue
not
the
gift
.
Contrarily
,
she
accompteth
for
vnlawful
coniunction
,
and
for
abhominable
whooredom
and
pollution
condemned
of
God
,
all
other
coniunction
betwéene
man
and
woman
,
and
dothe
condemne
as
false
Prophetes
,
and
Apostates
of
the
faithe
,
and
ministers
of
Antichriste
,
all
those
whiche
forbidde
any
manner
of
persone
to
marrie
,
that
is
capable
,
and
in
what
place
or
tyme
so
euer
it
bée
.
Of
the
doctrine
of
the
Churche
,
and
of
mans
traditions
,
and
of
those
whiche
she
doth
acknowledge
for
true
or
false
ministers
.
Cha.
53.
FOr
final
conclusion
,
as
the
Church
holdeth
,
receyueth
and
alloweth
for
heauenly
and
diuine
doctrine
,
all
the
doctrine
conteyned
in
the
Canonicall
bookes
of
the
holy
Bible
,
as
well
of
the
olde
as
of
the
newe
Testament
,
and
taketh
it
for
the
true
foundation
of
hir
Faythe
:
On
the
contrarie
,
shée
dothe
reiect
and
condemne
all
doctrine
that
is
contrarie
to
the
same
,
as
diuellishe
doctrine
,
and
all
traditions
of
men
,
whereby
they
will
honour
him
according
to
their
owne
fantasie
:
For
the
Churche
knoweth
by
the
very
testimonie
of
GOD
,
The
ende
.