things ordained by them, as necessary to saluation, haue neither strength nor authority, vnlesse it may be shewed that they bee taken out of holy Scriptures.

77. Euery particular Church hath authority to institute, to change, and cleane to put away ceremonies and other Ecclesiasticall rites, as they be superfluous, or be abused; and to constitute other, makeing more to seemelynes, to order, or edification.

78. As the Churches of Ierusalem, Alexandria and Antioch haue erred: so also the Church of Rome hath erred, not onely in those things which concerne matter of practise and point of ceremonies, but also in matters of faith.

79. The power which the Bishop of Rome now challengeth, to be Supreame head of the vniversall Church of Christ, and to be aboue all Emperours, Kings and Princes, is an usurped power, contrary to the Scriptures and word of God, and contrary to the example of the Primitiue Church: and therefore is for most iust causes taken away and abolished within the Kings Maiesties Realmes and Dominions.

80. The Bishop of Rome is so farre from being the supreame head of the vniuersall Church of Christ, that his workes and doctrine doe plainely discover him to bee that man of sinne, foretold in the holy Scriptures, whome the Lord shall consume with the spirit of his mouth, and abolish with the brightnes of his comming.

Of the State of the old and new Testament.

81. In the Old Testament the Commaundements of the Law were more largely, and the promises of Christ more

sparingly and darkely propounded, shaddowed with a multitude of types and figures, and so much the more generally and obscurely deliuered, as the manifesting of them was further off.

82. The Old Testament is not contrary to the New. For both in the Old and New Testament euerlasting life is offered to mankinde by Christ, who is the onely mediator betweene God and man, being both God and man. Wherefore they are not to be heard, which faine that the old Fathers did looke onely for träsitory promises. For they looked for all benefits of God the Father through the merits of his Sonne Iesus Christ, as we now doe: onely they beleeued in Christ which should come, we in Christ already come.

83. The New Testament is full of grace and truth, bringing ioyfull tidings vnto mankinde, that whatsoeuer formerly was promised of Christ, is now accomplished: and so in stead of the auncient types and ceremonies, exhibiteth the things themselues, with a large and cleere declaration of all the benefits of the Gospell. Neither is the ministery thereof restrained any longer to one circumcised nation, but is indifferently propounded vnto all people, whether they be lewes or Gentils. So that there is now no Nation which can truly complaine that they be shut forth from the communion of Saints and the liberties of the people of God.

84. Although the Law giuen from God by Moses, as touching ceremonies and rites be abolished, and the Ciuill precepts thereof be not of necessitie to be receaued in any Common-wealth: yet notwithstanding no Christian man

whatsoeuer is freed from the obedience of the Commaundements, which are called Morall.

Of the Sacraments of the New Testament.

85. The Sacraments ordained by Christ, be not onely badges or tokens of Christian mens profession: but rather certaine sure witnesses, and effectuall or powerfull signes of grace and Gods good will towards us, by which he doth worke inuisibly in vs, and not onely quicken but also strengthen and confirme our faith in him.

86. There bee two Sacraments ordained of Christ our Lord in the Gospell, that is to say, Baptisme and the Lords Supper.

87. Those fiue which by the Church of Rome are called Sacraments, to witt, Confirmation, Penance, Orders, Matrimony, and Extreame vnction, are not to be accounted Sacraments of the Gospell: being such as haue partly growen from corrupt imitation of the Apostles, partly are states of life allowed in the Scriptures, but yet haue not like nature of Sacraments with Baptisme and the Lords Supper, for that they haue not any visible signe or ceremonie ordained of God, together with a promise of sauing grace annexed thereunto.

88. The Sacraments were not ordained of Christ to be gazed vpon, or to be carried about; but that we should duely vse them. And in such onely as worthyly receaue the same, they haue a wholesome effect and operation; but they that receaue them vnworthylie, thereby draw iudgement vpon themselues.

Of Baptisme.

89. Baptisme is not onely an outward signe of our

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profession, and a note of difference, whereby Christians are discerned from such as are no Christians; but much more a Sacrament of our admission into the Church, sealing vnto vs our new birth (and consequently our Iustification, Adoption, and Sanctification) by the communion which we haue with Iesus Christ.

90. The Baptisme of Infants is to be retained in the Church, as agreeable to the word of God.

91. In the administration of Baptisme, Exorcisme, Oile, Salte, Spittle, and superstitious hallowing of the water, are for iust causes abolished: and without them the Sacrament is fully and perfectly administred, to all intents and purposes, agreeable to the institution of our Sauiour Christ.

Of the Lords Supper.

92. The Lords supper is not onely a signe of the mutuall loue which Christians ought to beare one towards another, but much more a Sacrament of our preseruation in the Church, sealing vnto us ovr spirituall nourishment and continuall growth in Christ.

93. The change of the substance of bread and wine into the substance of the Body and Bloud of Christ, commonly called Transubstantiation, cannot be proued by Holy Writ; but is repugnant to plaine testimonies of the Scripture, ouerthroweth the nature of a Sacrament, and hath giuen occasion to most grosse Idolatry, and manifold superstitions.

94. In the outward part of the holy Communion, the Bodie and Bloud of Christ is in a most liuely manner represented; being no otherwise present with the visible

elements than things signified and sealed are present with the signes and seales, that is to say, symbolically and relatiuely. But in the inward and spirituall part the same Body and Bloud is really and substantially presented vnto all those who haue grace to receaue the Sonne of God, euen to all those that beleeue in his name. And vnto such as in this manner doe worthylie and with faith repaire vnto the Lords table the Bodie and Bloud of Christ is not onely signified and offered, but also truly exhibited and communicated.

95. The Bodie of Christ is giuen, taken, and eaten in the Lords Supper, onely after an heauenly and spirituall manner; and the meane whereby the Body of Christ is thus receaved and eaten is Faith.

96. The wicked, and such as want a liuely faith, although they doe carnally and visibly (as Saint Augustine speaketh) presse with their teeth the Sacrament of the body and bloud of Christ, yet in no wise are they made partakers of Christ; but rather to their condemnation doe eat and drincke the signe or Sacrament of so great a thing.

97. Both the parts of the Lords Sacrament, according to Christs institution and the practise of the auncient Church, ought to be ministred vnto all Gods people; and it is plain sacriledge to rob them of the mysticall cup, for whom Christ hath shed his most precious bloud.

98. The Sacrament of the Lords Supper was not by Christs ordinance reserued, carried about, lifted vp, or worshiped.

99. The sacrifice of the Masse, wherein the Priest is