¶ The fyrste Article .

Fyrste of all / I both beleue and knowe / that there is but one god / one alone for all sufficient : and hym self to be naturally good / true / almyghty , iuste , wyse , His confession of the vnite & trinite of God . the creatour & curate of all thynges visible and inuisible , and euen the same my god to be the father , the sone , & the holy ghoste , thre parsones , but one onely in substaunce . I beleue as concerning the vnyte of the godhed & the trinite of these names or persones in all thynges accordynge vnto the exposicion of the Crede of Nicene & Athanasu . I beleue & knowe it fermly , His faythe of Chr●ste the ●one of god & man . that the sone toke vnto hym the hole nature of man whiche consisteth of body & soule receyuyng it veryly of the immaculate and perpetuall virgyn Mary , so that this hole and perfite man thus assumpte into the vnite of the person of the sone of god be not so assumpt that the man shulde constitute a peculyar person as is euerye other name ? but so was the man hed taken vp vnto the Godhed to be the persone of the sone of god / inseperable / indiuisible / and indissociable . Of the .ii. natures . For albeit that bothe the natures that is to wyt the diuine and humayn so helde theyr properties that either of them in hym be sene & espyed verely and naturally : In one person . yet do not these distinct properties & workes of these two natures disseuer & dissociat the vnite of the person : no more then in a man the mynde & the fleshe make two persons For lyke as these two , are naturally greatly distincte / so are they endewed with distincte properties & operacions . The distinct properties and operacions of the .ii. natures in christ diuide not the person . And yet is not the man constituted of these twein , two persones , but one : euen as is god and man one christe , the perpetuall sone of god from euerlastyng but the sone of man from the tyme apointed and determyned , one persone , & one Christe perfect God , perfect man / not so that of the one nature the to●her be made , or be myxt togyther , but that eyther of them both abyde in her owne propertie , and yet is not the vnite of the persons throughe this sondrye properties disseuered . And thus , this same pe●sone one Christe , verye God and man , as towchynge the propertie of his manhod , he wayled , he cryed , and wept in his cradle , he grewe and waxed / and encreased in wysdome / desyred to eate and drynke , Luc● . ii . he suffered heate and colde / he was beaten , dyd swete , was wounded and slayne , feared and was heuy . &c. yea he suffred al thinges pertainyng vnto the punisshment and payne of synne , but as concernyng the selfe synne , he was moste gylifes & farthest of . But as towchynge the propertie of his diuyne nature , he with the father and holy ghoste tempereth ruleth both hyghe and lowe , he pearceth al thynges / he sustaynethe and nourissheth al thynges . He gyueth syght to the blysom , fotynge to the lame / he calleth the dead out of theyr graues he smy●eth downe oure enemies with a worde , and euen he hym selfe when he was deade , resumed his lyfe ascended vnto heauen , The diuers propert●es● chri●t a● c●mo to the hole persone bycause of the inseꝑable vnite of bot● the natures in hym selfe . and sent ●s the holye goste as his owne spirite . And all these thynges doth one and the selfe same Christe , one persone of the sone of God euermore contynuing , howe diuerse soeuer & dystincte he be as toutchyng the nature & properties of his godhed and manhed . So that oftentymes for because of the perfait perfeccion & vnite of the persone / those thinges whiche onely belonge vnto the godhed be attrybuted vnto the manhed : & those that pertayne vnto the manhed be spoken of the godhed . He sayde hymselfe to be the sone of man descended from heauen , when yet his bodye had neuer ben there . And Peter sayth that christ suffred death for vs when it was onely his manhed that suffred it , Ion̄ . vi . But because of the inseperable vnite of the persone / it is sayde verely . That the sone of god had suffred / & the sone of man forgaue synnes . For euen Christe whiche is the sone of god and man one persone / as concerninge the propertie of his diuine nature and godhed / forgyueth synnes , As when we saye / this man is wyse / whiche consisteth of bodye and soule / but as concerning his body / there is no wysdome in it at all / but his bodye is rather poyson and impediment both vnto wysdome knowledge and all vnderstanding . Agayne / we saye the same man to be wounded / when only it is his body that may receyue the wounde / and the soule can not be towched . Because of this maner of speche / yet noman sayth that two persones be made of one man , when thus ( as ye maye se ) vnto eyther parte in man his owne propertye be referred and attributed / neyther can they say that both the natures / that is to wytte the bodye and soule be both mixte & confounded togyther / when that thyng is spoken by the hole man because of the vnyte of the parsone / whiche because of the propertye of the one parte alone / parteyneth but to the one part . Paul sayth , when I am syke / then am I most strong . Who is here syke : Paul . And who is it that is also so stronge ▪ Paul . But is not here great repugnance and contradiction in Paule to be both syke ▪ and hole / both at once ? No verely . For Paule though he be but one parsone , yet is he of two natures . Wherfore ▪ when he sayth I am syke , verely the same persone speaketh which is Paul : but that same syknes is not appropriated vnto both his natures , but onely vnto his body . And where he sayth also . I am stronge , albeit the parson of Paule speke it , yet is it his soule onely whiche is in the syknes of his body so stronge . So we say the sone of God is deade , euen the very same which for that so perfyte vnite of his persone is both god and man , but yet as concerning onely his humanite and manhed , he dyed . Thus , not I alone do beleue , but so dyd all the catholyke faythfull both olde & newe beleue bothe of the Godhed , of the persones and humane nature taken and assumpte of the sone of god oure sauyoure Christe . And thus beleue they that now professe & aknowlege the truth vnfaynedly .

¶ The .ii. Article .

Secondarily , I knowe and beleue that the moste hyghe godhed , which is my god , Pete falleth fre libertyi . hath constituted and decreed frely of all thynges , so that his counsell dependeth not of the occasion of any creature , for to ordayn and decree any thynge eyther fyrste discussed & debated by reason , or fetched at any ensample is a token of the breach and imperfection of mannes wysdome . God therfore whiche from euerlastynge vnto euerlastynge beholdeth al thynges with one cleare & presente looke , The providence of God . nedeth not any reasonynge or to tary & depende of any fact . But he is all alyke & euer wyse , prudent , good . &c. and so doth he frely decree and dispose all thynges what soeuer they be , for all are his . Oute of this his vnserchable goodnes , Of mans ●reaciō . althoughe he shuld make man in the begynnyng whom he knew well that he shuld fall : yet had he then of euerlastynge also decreed , that his sone shulde be cledde with the nature of man to repayre and restore th● fall For by this waye his goodnes is made manyfest ouer all . For in this his goodnes , is contayned both his mercye and iustice . In the goodnes of God reiu●eth his mercye and iustyce . His iustyce he expressed when he casted oute the transgressours of the plesaunt Paradyse , byndynge them vnto the heuy burden of mortal myserie and fetered them with innumerable dyseases , laynge a lawe vpon hym whiche he was neuer able to beare , His iustice . & yet is the law ryght holy and good . And here is he nowe become twyse a miserable mortall wretche , learned not onelye his fleshe to haue had fallen into miserie , but also his mynde , for feare of the lawe nowe transgressed to be greuously vexed and troubled . For when as toutchyng the spirite , he sawe the lawe to be holy , iuste and the messanger of the mynde of god , as that same thynge whiche commaundeth nothynge els than that which equite perswadeth , & with the same eye also seynge hym selfe in nothynge to fulfyll the mynde of the lawe : No●● fulfylleth the law but onelye Christe . & so in his owne iugement condempned , all hope of that felycite clene cast awaye , he fled lyke a desperate man from the syght of god : lokynge for nothyng els then to suffer & perpetually to beare the heuy payne of euerlastynge tormentes . And hytherto was the iustyce of god declared manyfestly . His mercye . But when the tyme shulde come to shewe the goodnes of god whiche goodnes of euerlastynge he had decreed to shewe as well as his iustice : then god sente his sone to take our nature in euery behalfe saue in that at it is prone & dysposed to syn , Christ●● inca●nacion . to th entente that he now being a brother & lyke vnto vs might be a mediator to be offerd vp for vs , to satisfie the iustyce of god , whiche it behoued to continewe both as holy & inuiolate , The swete vaynes of the ●ospell as his goodnes and mercye pure and vnspotted : that the worlde ●hulde be assured both of his Iustyce to be ●eased , and also of his present benygne mercye to be offred vs . For syth he gyueth vs ; & for vs , Roma . viii . his owne sone : howe can it be but that he gyueth vs with hym , and for his sake , all thynges ? What thyng is it , of which for his sake we be not suer of , whiche so humbled hym selfe , that not onely he wolde be lyke felowe with vs , but also hymselfe wholly to be ours who can meruell ynoughe at the ryches fauour and grace of the goodnes of god , wherby he so loued the world , Iho● . iii. that is to wyt man kynde , that he wold laye forth his owne sone to the death for the lyfe of it : These ( I thinke ) are the lyuely fountaynes and swete veynce of the gospell . This ( beleue I ) to be that onely one alone sufficient medicyne for the syke soule , The onely ●wet & sufficyent medicin of the soule . wherby she is restored to God and to her selfe . For nothynge els maye assuer her of the fauour and goodnes of god , but god hymselfe . It is he that hath so lyberally , so plentuously , so prudently powred forthe his hole grace & fauour into vs , that now there is no more left that we can desyre , vnles any man were so bolde as to require of hym more then ynough , and aboue so hygh a redoundaunte plentuousnes .

¶ The .iii. Article .

One waye a●one . Thyrdlye , I knowe no notherway , no nother hoste nor sacrifice for synnes to be purged / then christ . For not Paule hymself was not crucified for vs . Unto our reconcylynge and felycite , euen Christe . There is no nother pledge of the goodnes & mercy of god so certayn and vndoubted / nothynge so farme and faste as is god . Neyther is there any other name vnder the sonne in whiche we muste be saued then in the name of Iesu Christ . Wherfore , here are forsaken and lefte both the iustificacion and satisfaccion of workes / & also the expiacion & intercession of all sayntes eyther in heauen or in earth lyuyng of the goodnes and mercy of god . Iustificacion & sat●sfaction thorowe wor●es ar● here fallen For this is that onely mediator betwene god and man / euen Christe Iesus both god & man . Thus therfore standeth ferme and faste the eleccion of god . For whom he hath chosen / he so chose them before the creacion of the worlde / that throughe his owne sone he wolde purchace and posses them . The e●ect●on of god standeth faste . Ephe. i. For as he is benigne and mercyfull / so is he holy and iuste . Wherfore all his workes resemble and sauour of his mercye and ryghtwysnes so that his eleccion expresseth them both For it came of his merciable goodnes to chose them whom he wolde haue : & it was his ryghtwysnes to purches hym his elect & to Ioyne them to hym by his sone / made for vs the host and sacrifice to satisfye the iustyce of god .

¶ The .iiii. Aarticle .

Of Originall synne Fourthly , I knowe that olde Grandsyre ou● fyrste parent was throughe that loue of hym selfe hytherto brought ( the deuyll , throughe enuy entysynge and mynistring that pernycious counsayl ) that he desyred to be lyke vnto god . This great cryme / when he had commytted it : he dyd eate that forboden and deadly apple wherby he became gyltie death / now made the enemye of his owne God . This man therfore when god myght nowe by his iustyce haue vtterly loste and dampned hym : yet of his mercyable goodnes he toke a more easy way with hym , that is to wyt , he chaunged this deadly euerlastynge payne of both body & soule into a transytory condycion or state : that is , he made hym but a bonde seruante whom he myght haue perpetually sayd in tormentes . Bonde ar so called because they be preserued when theyr takers myghte kyll them . This bonde condycion of seruytute , syth nother the man hymselfe , nor yet any man , borne of hym may auoyd and take away ( for what can the bonde man beget but a bonde man ) he threw & thrusted al his posterite throuhe the deadly taste of thaple also into bondage . And here this is my mynde as touchyng Orygynall syn : synne is called verely that that is commytted agaynst the lawe . For where as is no law , thereis no transgression , & where as is no transgression , Ro. iiii . there is no syn properly so called , takynge synne for that iniquite , cryme , vngodlynes , actually commytted & gyltie death . I knowledge therfore that ou● fyrste parent synned that actuall and oryginall syn whiche is verely synne , iniquite , cryme & vngodlynes . But they that are borne of hym synned not lyke maner to Adam . For which one of vs his posteryte deuoured & eate any forboden apple in paradyse ? wherfore we must nedes graunt , Rom. v. that oryginall syn , as it is in the chyldren of Adam is not a syn properly & actually commytted agaynst the lawe . But may be called properly our byrth sore , or naturall syknes , & also our naturall synfull condycion & synfull seruyle state . Our sore or syknes it is called , because as he thorowe the loue of himselfe fyl : euen so do we fall . It is called also our synfull condycion and state , because the lyke as he became a seruaunt & bonde vnto death , euen so are we borne the bond seruauntes the chyldren of wrath vnder the power of death , albeit I care not gretly thoughe men call this sore , syknes & condicion syn , after Paule : yea suche syn : so that who so euer be borne in it , they be th enimies & aduersaries of god . For to this state , the condicion of the concepcion & byrth bringeth them : & not any actual ꝑpretacion & doyng of syn : but in that that this syn our fyrste parent once commytted it . wherfore the cryme & syn once committed of adam is the verye cause of th open treason agaynst gods maiestie and of our death and enemyte betwyxt god & vs . And this is verely synne . But the synne which cleaueth vnto vs at oure concepcion is verely that naturalis on full sore and decease / it is that condicion and state yea it is that necessite to dye . Whiche so●e & condicion had neuer hapened vnto vs by our byrth onely / had not t●is synne viciated and pollu●ed our concepcion & natiuite . The synne therfore and not our byrth is the cause of our mis●rable calamite Oure natyuite is no nother couse then is that thing which foloweth of the principall cause . Adam his cryme is the cause of our calamite This my sentence I confyrme with auctorite & ensample . Paule Ro. v. sayth . If that by the synne of onely one man death got the mastry ouer all men . &c. Euen so dyd grace with the gyfte whiche is ryghtwysnes / raigne into lyfe by onely one man Iesus christ . Here we se synne taken properly : for it was onely Adam by whose fault death hangeth ouer oure heades . In the .iii. chap. also / he sayth . Alla●e synners and destytute of that glory of god : that is to saye / all haue loste that glorious symylitude and beutifull ymage of god wherin man was fyrste created an innocent perfyte without spot or tymple . Here is synne taken for the sore or syknes / for our synfull condicion and natiuite wherby we loste our similitude / so that all men be called synners / yea and that are they be borne / that is to saye / all are in the condicion and state of synne & death before they synne auctually . Which sentence is constantly confyrmed by Paules wordes agayne Roma . v. saynge But death obtayned the mastrie and went thorow euen from Adam vnto Moises yea & that thorow euen those whiche had not synned as had Adam transgressed . Lo , here ye se death euen vpon vs infantes althoughe yet we haue not synned as dyd Adam . And wherfore ? for he hath synned . But we / syth we haue not synned as dyd he / wherfore shuld death deuoure vs ? Verely because he died for his synne / & he thus deade / that is to saye adiuged to death the sentence layde vpon hym / dyd beget vs . We therfore dye / but thorowe his fault / and thorewe oure owne condycion and sore or dysease ( or els yf thou haddest leuer so call it ) thorow our owne synne / so that thou takest synne for not auctuall , an ensample . A man taken in batayll , Out of the syn sprynggeth the condycion . deserueth by his vnfaythfulnes and enemytie to be kept and holden a bonde man : of whom as many as be borne are become seruauntes and bonde men borne as they saye in theyr maisters howse . They be bonde , not through theyr owne fault or gylt , but through the condycion whiche foloweth the fault . For their parentes of whom they be borne , deserued this bondage through theyr owne synne . As for theyr children , they haue not this synne but the payne & punysshment of the syn , that is to wyt , the condycion , the seruitute & pryson . These thynges yf it lyke you to call synne because they be inflycte for the synne . I wyl not agaynesay . But as for origynall synne by the reason of the condycion and contagion I knowledge it to be borne and conceyued in all that be gotten of th affect and desyre of man and woman . And vs to be naturally the chyldren of wrath I knowe it , but by the grace whiche hath restored the fall throughe the seconde Adam christe I doubte not to be receiued among the chyldren of god , It is but a sole hardy rashnes to dampne infantes departyng vncristened with water . and that by this waye whiche foloweth .

¶ The .v. article .

Fyfthlie , hereby it is manifeste that yf we be restored in Christ the seconde Adam vnto lyfe as we were gyuen ouer in the fyrste Adam vnto death , that then be we to fole hardye to dampne any chyldren borne of christen parentes , yea or yet the heathen mennes chyldren ( thoughe they dye without baptisme or cyrcumcision ) for yf Adam were able to lese all mankynde by one synne , & christ by his deth hath not reuyued and redemed all mankynde from that plage gyuen thorughe Adam , then was there not lyke health gyuen throughe christe neyther can it be lyke trewe ( whiche God forbyd ) that as in Adam all were dead , euen fo in christ all be restored to lyfe . But howe so euer men diffyne of the chyldren of the infydeles : thus verely do we constantly affirme through the vertue & power of the health gyuen by christ , that they pronounce and speake without the boke : whiche iudge them to be dampned standyng both the sayd cause of our reparacion , & also the fre election of god : whiche election foloweth not fayth , but fayth foloweth th election . Of whiche thynge we shall treate in th article folowynge . For who so are elect of euerlastinge , are elect doubteles before theyr fayth . They ought not therfore to be so temerariously dampned of vs , whiche yet for lacke of age haue not fayth . For although as yet they haue not fayth , yet is the election of god hyd from vs , with whom yf they be electe , we be to hasty to iudge that we knowe not . But as touchynge the infantes of the christen men we diffyne otherwyse . That is thus . The infantes of the christen people are of the churche and of the people of god , partes and membres of his congregacion . Whiche thynge thus we proue . It is promysed by the testymonies all moste of all the prophetes , that the church of the gentyles shuld be gathered togyther and vnyte vnto the church of the people of God , And Christe hymselfe sayd they shulde come from the easte & weast and syt downe to eate with the God of Abraham Isaac & Iacob . Mathe. viii . And agayne . Marke . the last . Go ye your wayes into the vnyuersall worlde . &c. Nowe vnto the churche of the Iewes pertayne as well theyr infantes as the Iewes them selfe . No lesse , then m●s●e cure infantes pertayne vnto the churche of Christe as we our selues & as some tyme dyd the infantes of the Iewes . For yf they do not , them were not the promyse ferme & ratefied for then we shulde not as well as Abraham sytte downe with god . G●nesi . xvii . Whiche Abraham with them that after the fleshe were borne of hym were nombred into the churche . But and yf our infantes shulde not be as well nombred and tolde into the churche with theyr parentes as were the infantes of the Iewes , christe shuld not be indyfferente but more parcyall in his promes to the iewes then to vs , denyenge vs that benefyt which he gaue vnto our fathers the Iewes , and so it shuld appere all the prophesyingꝭ of the callyng of the Gentyles to be voyde . Wherfore the infantes of the christen syth they be no lesse of the vysible churche as the waxen , it is ferme & fast that they be as well of the nombre of them whom we iudge to be elect as theyr parentes . Wherfore I iudge them to do vngodly & presumptuously which dampne thynfantes of the christen when so many aperte testymonies of scrypture denye it preachyng the church of the gentyles to be nowe not lyke , but also more ample & large then e●er was the Iewes Whiche all shal ye se now more manifest , whyles we declare our fayth as concernynge the churche what it is .

¶ The .vi. artycle .

¶ Of the church therfore , this is our mynde . Of the churche of the electe● The churche , is taken dyuersly in scrypture : Somtyme for these elect whiche by the wyll of god are predestinated and ordayned vnto lyfe eu●rlastynge . Ephe. i. Of whiche churche Paule speaketh where he sayth . It hath neither rymple nor spot . Ephe. v This churche is onely knowne vnto god . For he after Salomon , onely knoweth the hartis of men . Notwithstandyng they that be the memb●es of this churche ( when they haue fay●h ) they knowe themselues to be electe and the membres of this fyrste churche . But the other membres they knowe it not . Thus is it wrytten in the Actes . Act. ●iii . And as manye as were ordained vnto euerlastinge lyfe beleued . They therfore that beleue , are ordayned to lyfe euerlastyng . But who beleue , noman knoweth but the selfe beleuer . This man therfore is assured hymselfe to be the chosen chylde of god . For he hath the earnest penye of the spiryte as sayth the apostle : wherby he is betrouthed and cōseygned to knowe hymselfe very fre and made the sonne of the famylie and not to be bonde . Ephe. i. For the spirit can not diceiue . Whiche yf he tell vs fermly that god is oure father , The felicyte of fayth is to know our selues the ayers of eternall , lyfe . and that we so assuered cal hym boldly father , beynge also certefied that we shall go vnto his euerlastynge heretage : then is it ferme & fast that the spirite of the sone of God is powred into our hartes . It is therfore vndoubted suer hym to be the chosen chylde of God that thus is assured and perswaded of the spyrite , for they that beleue are ordayned and predestined vnto lyfe euerlastinge . There were , & nowe be manye electe , whiche as yet haue not faith . As was Mary the mother of god , Ihon , Paule , whyle they were yet infantes & yonge : were they not elect ? ye & that before the creacion of the worlde . And yet theyr election knewe they not nother by fayth nor reuelacion . Mathewe , zachena , the thefe , and Maudsē , were they not elect before the worlde was made ? And yet they knewe it not vntyll they were illumyned with the spyrite of god & so drawen of the father vnto christe . Of this therfore it is gathered , this fyrst churche vnto god onely to be knowne : and that onely these whiche haue a ferme & fast fayth knowe themselues to be the membres of this chu●che . Agayne , Of the vnyuersall and sensible churche . the churche is taken vnyuersally that is for all that be named christen and haue professed to folowe Christe , of whom the moste parte aknowlegeth christe sensybly by confession and partycipacion of the Sacramentes , but yet in theyr hartes they eyther abhorte hym or els knowe hym not . Of this churche we thynke them to be , as many as professe christendome . In this churche are euen the euil . And so was Iudas of the churche of christe : and all that slypte from christe and turned theyr backes . For Iudas was as well beleued of the apostles to be of christes churche as Peter or Ihon , & yet was he nothyng so . But Christe knewe well ynoughe who were his , and who were the deuyls . This sensyble and knowne churche ( although ) it agre not togyther in this worlde ( are all that confesse christ with mouth , yea thoughe there be manye reprobate persons amonge them .

For Christe paynted it by that godly allegorye of the .x. virgyns , of whom some were wyse and some foles . This churche also ofte● tyme is called electe & chosen , althoughe it be not this fyrste churche without spotte but after the iudgement of man iudgyng the church of god to be elect euen so is this knowen churche for their sensyble outwarde knowledginge called also electe in our opynion . For we iudge them also faythfull & electe which professe Christ at baptisme and be called christen . So spake Peter sayng vnto thel●ct which be scatred throughe Pontum . &c. ● . Pet. i. Where vnder the name of the electe he vnders●andeth all that were of the churches vnto whom he wryteth , and not them onely which are properly chosen of the Lorde , for as these were vnknowne vnto Peter , The thyrde ●a●ynge of the churche . so coulde he not wryte vnto them . At last . The churche is taken for any partyculare company or congregacion of this vnyuersall & sensyble church , as the church of Rome of Ausb●ough , Lyence . And yet is the churc●e othe●wyse taken and many wayes whiche it nedeth not nowe to recyte . Here therfore I beleue that there is one churche of them whiche haue the same one spyrite that assureth them that they be verely th● chyldren of the family of God , and these are the fyrst fruites of the churches . This churche I beleue erre not in the truth , that is to saye in these fyrst pryncypall articles of the fayth vpon the which our christen relygion standeth and is founded . I beleue also the vnyuersall sensyble churche to be one , whyle it holdeth this true confession spoken of before . And I beleue them to be of the same churche who soeuer by christen profession obeyth it accordynge vnto the wrytten worde and promyse . I beleue Isaac , Iacob , Iuda , beynge infantes and all that were of the sead of Abraham , and also those infantes whose parentes in the prymatyue churche at the prechyng of th apostles turned vnto christ to be of this church . For Is●ac & o●her of the olde fathers , excepte they had ben of the churche , they had not receyued the bagge and cognysance therof . Syth they w●re then of the churche beyng infantes , then a● well therof must our infantes & lytle ons be of the churche to . Wherfore I beleue and know , The fathers & motheres and churc●e acknowledge them infantes to be of the church . that thynfantes conseigned with the sacrament of baptisme be of the church . For the infantis acknowledge it by the mouthes of theyr godfathers and owne fathers to in that they be offered of theyr parentes vnto the churche , yea rather the promyse , whiche is no lesse made vnto our infantes but more largely & oftener than to thynsantes of the olde fathers offer them vnto the churche . These are the pryncypall groundes & foundacions as touchynge the infantes to be baptysed & commended vnto the churche , agaynst the which all the da●tes & engynes of the Catabaptistes , that is to saye of them that wyll haue vs christened agayne , may nothing preuayll . For they are not onely to be baptysed that beleue , Gene. xvii . but they that are of the churche by the reason of the promyse of gods worde . For els shuld none of the apostles haue baptysed any man , when none of the apostles were sure of the fayth of hym that outwardly aknowleged and obeyed theyr prechyngꝭ . For Symon the iuggler & charmer , Ananias & Iudas to , and many mo were baptized when they obeyed and toke the name of christen men , and yet had they not fayth . Agayn , Isaac yet an infant was circumcised , when he neither sayde he wold be of the church nor yet beleued : but the promyse tolde them that he was of the churche of god . Sith then our infantes be in the same place that thynfantes of the Hebrews were , The promise is to Abraham , I. wyll be the God of thy sede . therfore doth the promyse concernynge them made vnto our church both name them & confesse them to be of the churche . Wherfore verelye / aswell doth baptisme as circumcission ( we speke of the sacramente of baptisme ) nothynge els require then the one of these two either the aknowleginge or name gyuyng , or els the couenant or promyse : whiche all shall be more clere by these that folowe .

¶ The .vii. article .

Seuently , I beleue , yea I knowe it verely / that all the sacramentes , The sacraments giue not grace . neither gyue they grace , nor yet bring it nor dystribute any grace at al. In which assercion ꝑaduenture I shall seme to bolde to affyrme ( moste myghty Emperoure ) but yet my sentence standeth faste . For grace , for as moche as it is gyuen and made vs by the holy goste ( I speke latynely , vsynge this worde Grace for forgyuenes indulgence , absolucion , and a free benefyte ) so doth this gyfte peerse and enter onelye into our spirites . Nowe , the holy goste nedeth nother gyde nor caryer , for he hymselfe is the brynger and power and myght wherby althinges are borne , hauing no nede to hymselfe , to be borne , neither haue we red in any place of scripture , that sensible thynges , as are the sacramentes shulde certaynly brynge with them the holy goste . But yf the sensible thyngꝭ be at any tyme brought with the spirite , them was it the spirite that broughte them with hym , and not econtrarie , the sensible brought the spirite . For when the vehemente wynde was brought , and with the wynde was broughte the tongues : the spirite brought them , & not they the spirite . So dyd the wynde bryng the quailes , Num. xi and toke awaye the locustes : but neuer were quailes or locustes so swyf●e as to brynge the wynde with them . Exo. x. So when the wynde beyng so great , that it myght euen hylles haue taken away , goyng ouer Hel as : yet was not the Lorde borne in that blaste . And to be shorte , Iohan. iii. lyke as the wynde bloweth whether his natural course lyeth , we hearyng his voyce , & not knowing whence he commeth n●r where he falleth euen so is it with euery man that is borne of the spirite , that is to wytte that is inuisible and insensybly lygh●ened 〈◊〉 of the spirite and drawne of god the father . The verite hath spoken these thynges . Whe●fore it can not be that thorowe thie dopynge into the water , nor by this draft / nor the morsell nor that anoyntyng that the grace of the spirite be brought into vs , for yf it be so , then were it knowen , howe , where , by whom , & into whom the spirite were brought . For yf the present effect of grace were bounde vnto the sacramentes in the whiche it shulde nowe be brought and worke , then were al they gracelesse whiche had not receyued the sacramentes albeit they be el●cte and chosen whiche election is by the grace of god in Christe Ephe. i. Neyther do●h Materia or subiectum hynder the course of the spirite as our diuynes skold and dyspute it / for that the matter must fyrst be disposed or the grace of baptisme or of the thankes gyuynge ( as they saye ) be gyuen hym whiche muste fyrste be prepared vnto it . For after them , he that receiueth this grace by the sacramentes , either he himselfe prepareth hym selfe , or els is he prepared of the spirit● , yf he prepare hym selfe , then may we of our selues do that same thynge whiche grace goyng before ( which they call gracia preueniens ) shulde do , & so is gracia preueniens put out of office . The sacramentes represent the analogy of the thynge īuisibly done by the spirite . If he be prepared of the spirit to receyue this grace , then I aske whether this be done by the inducynge of the sacrament or withoute the sacrament , yf it be done by the meanes of the sacrament , them must man be prepared vnto one sacrament by another , and so shall we neuer come to the fyrst sacrament but procede into infinite sacramentes , for no man can be ( after this wayes ) prepared to a sacramente withoute another former sacrament , & yf we be withoute a sacrament prepared vnto the receyuyng of the sacramentall grace then must the spirite be present with his benygne grace before the sacrament be gyuen and grace receyued before the sacrament be mynistred . Of whiche we gather ( whiche thynge I do gladlye admytte in the sacramentes ) that the sacramentes be gyuen into an open testimonie of that pryuate grace whiche is fyrst present in euery priuate man . Sacramentes are testimonies , by whiche we shew vs to the churche to haue receyued forgyuenes of our synnes . So is baptisme gyuen before the congregacion , vnto hym whiche before he receyue the sacrament either he confessed the relygion of Christe , or els he hath the worde of promyse wherby it is knowne , hym to pertayne vnto the churche . And for this cause , when we baptise one waxen , we aske hym whyther he beleueth . And yf he answere ye , then he receyueth baptisme . Wherfore it is playne that he had fayth or he receiued the sacrament of baptisme . And thus it appereth manyfest that fayth is not gyuen by baptisme And yf an infante be offred to be christined , it is asked whyther his parentes offer hym to be baptised , & when they answere by the wytnesses that so is theyr wyll : then is the chylde baptyzed . Where it is playne that the promyse of God preceded ( wherby they be rekened to be of the church as well as thynfantes of the Hebrwes . For when these men whiche are of the churche offer theyr infantes , they presente them because they be christen mennes chyldren and so rekened by the promyse of god to be amonge the membres of the churche . By baptisme therfore the church openly receyueth hym whiche was fyrst receiued by grace , wherfore baptisme bringeth not grace , but it testyfieth to the churche that grace is gyuen before to hym that is baptized . I beleue therfore ( oh Ceasar ) the sacrament to be the sygnificacion of an holy thing , euen of grace & forgiuenes before graunted vs . I beleue that visible figure or forme of baptisme , that is to say , that visible exemple to be the forme of that inuisible grace whiche is made and gyuen by the benefyte of god , which example representeth in a maner a certayne analogie and proporcion of the thyng done by the spirite , The sacraments represent the analogie of the thynge inuisiblye done by the spirite . I beleue the sacrament to be an open testimonye . As when we be baptized , the body is wasshed with the moste clene Element , but by this it is sygnified , that we , by the fauourable & gracious goodnes of God are receyued into the feloweshyp of the churche and people of god , amonge whom we professe to lyue puerly and innocently . Thus doth Paule expounde this sacrament & mysterie of baptisme . Ro. vi . Wherfore , the persone nowe baptized , testifyeth hymselfe to be of the churche of god , whiche must nowe worshyp his lorde god in thyntegrite of fayth , & in pure lyuyng . And for this cause , the sacramentes , whiche are holye ceremonies ( for the worde commeth vnto the element , and the Sacrament is done or made ( are religiously to be reuerented , that is , to be had in hyghe estimacion , & entreted honorablye . For albeit they may not make & gyue grace , yet do they associat vs vysiblie vnto the churche , into whiche before we were inuysibly receyued . Whiche thynge as it is pronounced and promulged togyther with the wordes of Gods promyse in the action of the wordes and sacrament so is it with hyghe relygion , feare , and reuerence to be honoured . For yf we shuld any otherwyse thynke and beleue of the sacramentes : that is to wyt , that they outwardly adhibited and admoued , shulde pourge vs within , then were there nowe commen agayne amonge vs the very Iudaisme & ryte of relygion of the Iewes . Which by theyr dyuerse & manyfolde vnctions , oyntmentes , oblacions , washyngꝭ brente sacryfices , and banketes before theyr aulters and images , beleued theyr synnes to be pourged , and grace ( as it were ) boughte & goten . Whiche thynge the prophetes , especyallye Isay and Ieremy , dyd alwayes moste constantly entreat and confute : teaching , that the promises and benefyts , as grace and forgyuynes were gyuen by the mere mercy & lyberalite of god : and not for the desertes & merytes of any outwarde ceremony . Also I beleue , these catabaptistes , in that they deny the infantes of the faythfull theyr baptisme , shamfully to erre , & not onely in this poynte , but also in many other , whiche there is nowe no tyme nor place to speke of . Agaynst whom with great perell , but yet with gretter healpe of god , I my selfe fyrst dyd both teache , preche and wryte , that men myght the soner and better auoyd both theyr folisshnes and malyce . So that nowe , throughe the goodnes of God that contagion is greatly remytted and swaged amonge our nacion . So far of is it , that I at any tyme receyued ought of that sedicious faction , either preached it or defended it .