The other mark is the right use of sacraments, whereof were two in number with the fathers in the ministry of the church, and so many yet be with us in the ministry of the church, and have annexed unto them the promise of eternal salvation, and also of eternal damnation, if they be contemned, and may be lawfully had. In the law of Moses was circumcision and the paschal lamb: and in their places we have baptism and the supper of the Lord, diverse in external elements and ceremonies, but one in effect, mystery, and thing itself: saving that their sacraments shewed the graces of God to be given unto men in Christ to come, and ours declare the graces of God to be given in Christ that is already come; so that the sacraments be not changed, but rather the elements of the sacraments. And every one of these sacraments have their peculiar and proper promises, unto which they hang annexed as a seal unto the writing; and therefore be called, after St. Paul, the confirmations or seals of God's promises. They have peculiar elements, by the which they signify the heavenly mysteries that sacramentally they contain, and be the thing indeed. They are called sacraments, that is to say, visible signs of invisible grace; they have their proper ceremonies, and testify unto us the obsignation and confirmation of God's heavenly gifts. They have also their proper commandment, because we should not change, add, nor take from them any thing at our pleasure. Thus in general I think of all God's sacraments in the ministry of the church.

XVIII. And of baptism, because it is a mark of our Christian church, this I judge after the doctrine of St. Paul, that it is a seal and confirmation of jus tice or of our acceptation into the grace of God. For Christ, his innocency and justice, by faith is ours, and our sins and injustice by his obedience are his,

whereof baptism is the sign, seal, and confirmation. For although freely by the grace of God our sins are forgiven, yet the same is declared by the Gospel received by faith, and sealed by the sacraments, which be the seals of God's promises, as it is to be seen by the faith of faithful Abraham.

Baptism hath its promises, as it is afore said; its element, the water; its proper commandment and its proper ceremonies, washing in the water. As for other men's opinions, that say circumcision was the seal not only of Abraham's acceptation freely into the grace of God by faith, but also of his obedience and proper justice, I believe it not to be true; for St. Paul confuteth it in the same place as an error, saying, "Abraham had nothing whereof he might glory before God." If he had nothing, God confirmed that he gave him, and not that he found in him; for St. Paul saith, that circumcision was the seal of the justice that came by faith, and not by works. They be out of the way that have the like opinion of baptism; for St. Paul disputeth not in that place, whether works please God, but sheweth that our salvation cometh by grace, and not by works.

There be others, that think sacraments to be the confirmations not only of our free acceptation into God's favour by faith, but also of our obedience towards God hereafter. And because infants and young babes cannot profess obedience, nor put off the old man, nor put on the new, they would exempt and defraud the young children of baptism. St. Paul confuteth also this opinion in the same place: "Abraham," saith he, "believed God, and it was accounted unto him for justice;" and saith not, Abraham professed obedience. Therefore God confirmed his own infallible truth and promises to Abraham by circumcision, and not Abraham's obedience.

For if he had, he had confirmed the weak and uncertain infirmity of man, and not his own infallible truth. For Abraham with all his obedience was infirm and imperfect without Christ, yet was bound to work in a godly life. As for those that say circumcision and baptism be like, and yet attribute the remission of original sin to baptism, which was never given unto circumcision, they not only destroy the similitude and equality that should be between them, but also take from Christ remission of sin, and translate it unto the water and element of baptism.

XIX. As for the supper of the Lord, which is the other sacrament whereby the church of Christ is known, I believe it is a remembrance of Christ's death, a seal and confirmation of his precious body given unto death, wherewith we are redeemed. It is a visible word, that preacheth peace between God and man, exhorteth to mutual love and godly life, and teacheth to contemn the world for the hope of the life to come, when Christ shall appear, and come down in the clouds, which now is in heaven, as concerning his humanity, and no where else, nor ever shall be, till the time of the general resurrection.

I believe that this holy sacrament hath its proper promises, proper elements, proper commandment, and proper ceremonies.

XX. As concerning the ministers of the church, I believe that the church is bound to no sort of people, or any ordinary succession of bishops, cardinals, or such-like, but unto the only word of God, and none of them should be believed but when they speak the word of God. Although there be diversity of gifts and knowledge among men, some know more, and some know less and if he, that knoweth least, teach Christ after the holy Scriptures, he is to be accepted: and he that knoweth most, and teach

eth Christ contrary, or any other ways than the holy Scriptures teach, is to be refused.

I am sorry therefore will all my heart to see the church of Christ degenerated into a cruel policy; for even as kings of the world naturally by descent from their parents must follow in civil regimen, rule, and law, as by right they ought; even so must such as succeed in the place of bishops and priests that die, possess all gifts and learning of the Holy Ghost, to rule the church of Christ as his godly predecessor had; so that the Holy Ghost must not be captive and bondman to bishops' sees and palaces.

And because the Holy Ghost was in St. Peter at Rome, and in many other godly men that have occupied bishoprics and dioceses, therefore the same gifts, they say, must needs follow in their successors, although indeed they be no more like in zeal nor diligence than Peter to Judas, Balaam to Jeremy, Annas and Caiaphas to John and James. But thus I conclude of the ministers, of what degree or dignity soever they be, they be no better than records and testimonies, ministers and servants of God's word and God's sacraments: the which they should neither add unto, diminish, nor change in any thing. And for their true service and diligence in this part, they should not be only reverenced of the people, but also honoured by the magistrates, as the servants of God. And I believe that as many souls, as perish by their negligence or contempt of God's word, shall be required at their hands.

XXI. Of the people thus I believe, that they owe their duty and obedience to God, to their king and magistrates, unto their neighbours and to themselves.

Unto God they owe both body and soul, to laud and praise him according to God's book, to call upon him in the days of their trouble, and upon none else,

to confirm both their doctrine and their lives, to promote and set forth the glory of God.

Their duty to the King's Majesty is their obedience to him, his laws, and the realm, for conscience sake, and their readiness rather to lose both body and goods, than to offend his Highness or his laws. And whensoever any subjects be called to serve with body or goods at home or from home, willingly they must obey without question, or for their inquisition to search whether the King's cause be right or wrong. For, whether it be or not, it maketh the death of him that serveth in this respect neither better nor worse. For I believe, that such, as obeyed King Josias, and were slain in the battle against the Egyptians, were acceptable unto God in Christ, though King Josias had not the best quarrel. In this case the subject oweth his body and goods unto his lawful magistrate, and may deny him of none of them both.

Unto their neighbours they owe good-will and charity, help, and preservation of their bodies, souls, goods, and fame, that none of all those perish, if they may preserve them.

They owe unto themselves the study, and labour to read and hear the Scripture of God, until such time as they have laid a true foundation of faith in Christ. When that is done, they be bound to themselves to build upon that foundation all charitable works, as well to God, as to man, with innocency of life.

After that, they owe to themselves study and diligence to make defence for their true religion against the devil, the flesh, the world, sin, the wisdom of man, and superstitious hypocrites, which cease not to pervert and destroy in man the image and work of God.