was a disobediēce Gen. 2.17 3.6 Rom. 5.19 which was shewed not so much in the outvvard deede as in the purposed consent of his minde vvherin he vvould not be obedient vnto god III. What and how manifold a death followed Adams sinne So vve confesse that man being then destitute of the fauour of god by his ovvne faulte did loose that life vvherein he liued holily vnto God his minde being darkened his vvill depraued and all integritie of nature vtterlie lost Ioh. 8.34 Eph. 2.1 Rom. 5.12 name lie in those things vvhich pertaine to god and to a life acceptable to God and so vvas made the seruant of sinne the slaue of sathan and quite dead vnto god Moreouer he incurred both the death of the bodie vvhich is novv come vnto all men with al the calamities of the bodie and also the eternall that is the most miserable grieuous and most vnhappie life of the vvhole man more intollerable vvithout comparison then anie death vvith the deuill in euerlasting torments vvhence he could not be deliuered but by Christ 1. Cor. 15.22 IIII. That in Adam all men sinned But for as much as al mankinde which was by naturall generation to issue from Adam was then in his loines whereby the commandement vvith the curse annexed pertained not onelie to the person of Adam but to all mankinde likewise The Rom. 5.19 efore with the Apostle do vve beleeue and confesse that in Adam sinning all men sinned so that that disobedience was not onelie proper to Adam himselfe but also made common to all mankinde sith his guiltines enwrapped all men who were then and are yet dailie carnallie to be begotten of his seede Euen as the Apostle to the Romaines plainly teacheth yea and most strongly prooueth by an Antithesis or contraposition of the disobedience of Adam and the obediēce of Christ For if the obedience of Christ be no lesse ours by imputation then his owne by his proper action because wee are regenerate of his incorruptible seede and of his spirite it followeth that the disobedience likewise of Adam must be imputed vnto vs and we touched with his guiltines because we are borne of the seed of his flesh being father of al men V. The corruption of mans whole nature followed vpon Adams disobedience in all men But like as the corruption of our vvhole nature Rom. 7.7 Aug. tom 7 con Iul. Pela li. 5. c. 3 immediatlie by gods iust iudgement tooke holde on the person of Adam for that actuall disobedience called of the Apostle Concupiscence which is both a punishment of the former sinne a sinne and a cause of other sinnes euen so being taught by the holy scriptures we beleeue and with the whole church confesse that all men which by naturall propagation are conceiued of his seed ar borne infected with the contagion of his corrupt nature For all men sinned in Adam and by the guiltinesse of his disobedience wee are all kept bound VI. What we properlie call originall sinne Wherefore we doe so saie that this haereditarie fault and contagion of nature is sinne in all men and so we vse to cal it originall sinne that we do not separate it from the guiltines and imputation of the first disobedience Euen as likewise on the other side we doubt not but the righteousnes of christians doth consist not so much in the regeneration of nature which is made by the spirit of Christ which is vsuallie called by the name of inherēt righteousnesse as in the imputation of the perfect obedience and righteousnes of Christ whose members we are VII That contagion of nature is verie sinne And although that contagion was inflicted not onelie vppon Adam alone but also on his whole posteritie for a punishment of that first transgression of Gods commaundement yet wee hold this as certainelie out of the holy scriptures as whatsoeuer is most certaine Rom. 7.7 that the same is not onely the punishment of sin and the cause of all other follovving sinnes but also a verie sinne it selfe euen so great as were sufficient to condemne vs. VIII That concupiscence of it owne proper nature is a sinne in the verie regenerate Yea so farre doe we learne that concupiscence of it owne nature is a sinne fighting against the lavve of God and making all men subiect to condemnation vnlesse they bee deliuered by Christ yea that in the regenerate themselues though the guiltines being taken away by faith in Christ it be not imputed vnto them anie more yet we doubt not 1. Ioh. 3.4 Rom. 7.7 but it is a sinne yea and that worthy of eternall death sith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the lawe and is by gods lawe condemned as the Apostle teacheth IX From concupiscence ingrafted in vs the riuers of sinne doe continually flowe Futrhermore we beleeue that this our naturall deformitie is such a fountaine of al sin and that euer so abounding that from it doe continuallie spring most corrupt waters of e-euill affections of vngodlie thoughts vvicked desires which vnlesse they be by the spirit of Christ restrained they breake out at length into manifest sinnes offences some worse thē others so that there is not any man so holie which beareth not about him this puddle of vices yea and feeleth not the filthie vapors breathing from it and is not often sprinckled and bespotted with that noisome contagion Euerie man is tempted of his ovvne concupiscence saieth Iames vvhen he is drawne avvaye by his ovvne concupiscence Iam. 1.14.15 and is entised then vvhen lust hath conceiued it bringeth forth sinne and sinne whē it is finished bringeth forth death X. That God is not the author of sinne Now all these things beeing thus wee are confirmed in that beleefe wherein wee hold that god is not the author of sinne sith he neither created Adam euill or prone vnto euil but iust and righteous neither did hee intice or mooue him to il but he of his own accord and by his free-will sinned 1. Io. 2.16 neither yet vvas this naturall peruersnesse from god but of it selfe it followed that disobedience of Adam being depriued of his righteousnes god most iustly so permitting and punishing mans trāsgression by that worthie punishment XI Errors We condemne therefore with Ireneus and the whole church all those which make god the author of sinne likewise all Pelagians as wel new as old which denie that all men sinned in Adam and are holden in the guilte of the first offence or doe labour to prooue that this ingrafted concupiscence is onelie a disease and a punishment of sinne but not indeede a sinne it selfe or at least in the regenerate will not haue it to bee worthie the name of a sinne Wee condemne also those which haue taught that originall sinne is a substance because this opinion either makes god the author of sinne or else denies that god is the maker of euerie substance and confirmes the doctrine
promised by grace to saue vs. WHen therfore the first earthly man by his owne fault had fallen into so miserable an estate through disobedience and together with him all his posteritie which had sinned in him and were in deede to bee conceiued in sinne and to bee borne the children of wrath we beleeue that god of his meere grace and fauour promised vnto Adam and Eue and in them to all mankinde an other man from heauen Gen. 3.15 1. Cor. 15.47.48 Mat. 1.20 Luc. 1.34 Ebr. 4.15 Ios 7.14 that should be the true substance of verie woman but cōceiued without the seede of man so should be born of a virgine without sinne in whome as in another head of mankinde consisting of a diuine and humaine nature beeing the true image of the father and full of the holie spirite that should bee supplied which in Adam the first head by his owne fault was decaied that is that hee the second man in the name of all vs which were to bee ingrafted into him by his spirite Rom. 6.5 11.17 and by a spirituall regeneration should become flesh of his flesh and bone of his bone Io. 5.6 Eph. 5.29 Phil. 2.8 Rom. 5.19 Eph. 2.13.14 should most perfectly bee obedient vnto god and by his obedience and death should take away sinne should appease the wrath of god should redeeme vs iustifie vs sanctifie vs and gouerne vs by his spirite should indue vs with true libertie and with power to do god and lastly should saue vs glorifie vs to eternall life II. The promise of redemption by Christ was verie necessarie For Adam not as a priuate person but as the parent and originall of all mankinde as he was indued with a righteousnesse which he should haue dispersed into all his posteritie as hereditarie for which cause it is vsed also to be called originall righteousnes so by his disobediēce in stead of righteousnes he brought vppon all men great iniquitie and a spring of all sinne and in stead of eternall life eternall death Therefore there was neede of an other head from whome through his obedience that true and heauenlie righteousnesse holinesse and life might bee deriued into all the members This same is Christ III. To what ende that promise was made presently after the transgression And wee beleeue that this promise was made immediatlie after the transgression euē from the beginning of the worlde and afterwards oft times mētioned to the holy fathers declared yea and confirmed and sealed by diuerse and sundrie meanes signes and sacraments that not onely wee which were to bee borne after the comming of the Messias but also all other which from the first creation should beleeue in this promise and in true faith should imbrace the Sauiour which was to come might by that faith bee made partakers of the following redemption might bee iustified and saued IV. As manie as beleeued in Christ that vvas to come from the first beginning were saued Wee beleeue therefore that as manie since the making of the world as beleeued in Christ promised and to come they were ingrafted vnto him by this faith made partakers of his following obedience of his passion death and redemption that they did eate his bodie that was to come and to bee betrayed and dranke his blood that was to bee shedd and finallie that they were all christians and indued with the spirite of Christ and saued vnto eternall life as well as we V. Errors Therefore wee condemne and abhorre all those which saye that none were saued that were before the comming of Christ and that those fathers receiued no promises concerning eternall saluation but onely concerning things temporall CHAP. X. Of the law I. The law of Moses came betweene the promise of redemption by Christ and the accomplishment thereof and to what ende BVt betweene the promise of redemption by Christ made first vnto Adam after more manifestly declared aswell to others as most especially to Abraham sealed with the sacrament of circumcision and confirmed as it were by the death of Isaac his first begotten offered for a sacrifice and established by an euerlasting couenant betweene the accomplishment of the fame promise the lawe was giuen which Moses deliuered the people which came of Abrahams seed beeing gathered together and wonderfully encreased of whome also Christ should be borne and beeing also deliuered out of the bondage of Egypt by a wonderfull meanes that God might haue a church knowne and visible and separate from other nations and gathered together in one certaine place in which church that promise concerning Christ made vnto the fathers might be kept safe and an acceptable seruice of God maintained euen vnto the comming of the true promised redeemer The law I say deliuered by Moses from God vnto his church came betweene containing three kindes of commandements Morall by which the life and pietie of euerie one should bee directed Ceremoniall with the forme whereof the church should bee gouerned in her outward seruice and religion and iudicial pertaining to the gouernement of the whole common wealth in matters politick and oeconomicall that by these meanes the people of God of whome Christ was to come might both bee restrained from the prophane manners idolatries of wicked nations might be kept within their duetie and obedience to Gods will and finallie might be vpholden in the faith and hope of the promise to bee performed concerning the true redemption by Christ and so might bee prepared more and more for the receiuing of Christ and so in that people God might be glorified II. VVhatsoeuer was necessarie to be done for saluation is contained in the law of God To let passe then the two latter parts of the lawe which doe not appertaine to vs and to speake onely of the former wee beleeue that in that law as it is declared in the bookes of Moses the Prophets and Apostles 2. Tim. 3.16 al things which are necessary to saluation are so perfectly set downe and Gods will Deut. 2.4 5.22 12.32 which he will haue vs to do in his word so reuealed as nothing can be added or taken from it III. The law of the Decaloge or ten commandements is a declaration of the law of nature and a picture of the image of God We also beleeue that this law is a declaration of the lawe of nature which was written in the heartes of the first men perfectly of others imperfectly and but in part and therefore by this law is condemned whatsoeuer is not agreeable to that image of God whereunto man was created and is commaunded whatsoeuer is agreeable to the same For God would shew by that law what man was in his first estate and what hee was made in the second estate and what manner one he ought to be and further what he should afterwards be in the third estate in parte and vvhat perfectly in the fourth by Christ so that the lavve is nothing else but a
Sonne together with the holie ghost in the space of sixe daies created of nothing all things visible inuisible which the holie spirite in the holie scriptures comprehendeth vnder the name of heauen earth and the same all exceeding good Pro. 16.4 Heb. 1.10 Luc. 1.35 and appointed the same for mans vse and for his owne glorie so that wee acknowledge aswell the Sonne and holie ghost for creator of the world as the Father sith they are all one the selfe same god II. That heauen is distinguished from earth and the Saintes heauen doth differ from the other heauens Neither doe we mingle heauen with earth or confound the heauens among themselues 2. Cor. 12.2 Mat. 6.10 but with the holie scriptures wee distinguish them euen as we see the elements and al the kindes of liuing creatures of other things to be distinguished And therefore wee confesse this heauen likewise wherein the soules of the blessed doe liue with Christ where all the bodies of the faithfull shall be which Christ calleth his fathers house and paradise and the Apostle calleth a cuie hauing a foundation the maker and builder whereof is god Ioh. 14.2 Luc. 23.43 Heb. 11.16 to differ frō the other heauēs but much more from earth and the deepes Whereunto also Paule alludeth 2. Cor. 12.2 where he saieth he vvas taken vp into the third heauen namely aboue the heauen which we see and aboue all the visible and moueable spheares III. The Angells vvere all created good though some of them continued not in the trueth We beleeue also that all the Angells were created good and righteous spirituall immortall substances indewed with an intelligence and free will although all of them did not abide in that goodnes and righteousnes and as the Lord Iesus speaketh in the trueth but we are taught by the Scriptures that manie of them of their owne will euen from the beginning sinned beeing made enimies to god and all goodnesse yea and of mankinde especiallie of the church of god liers speaking lies of their owne menkillers diuells euill spirites and for this cause were thrust downe from heauen into hell and deliuered to the chaines of darkenesse and reserued to condemnation IV. Causes vvhy manie of those celestiall spirites were suffered to sinne and to become euill And that this also was not suffered of the diuine wisedome without cause we learne by the Scriptures For besides that he ment in this to set forth his iudgemēts and his wrath against sinne in all kindes of creatures he decreed also to vse their labour to tempt exercise vs in faith in spirituall fight in patience and so to help forward our saluation Eph. 6.12 lastlie he would haue them the executors ministers of his iudgements against mens offences that 1. Reg. 22.21 they which will not imbrace the loue of trueth wherby they might be saued 2. Thes 2.12 might followe the doctrines of diuells and might beleeue in their lies and so perish V. The good Angells were saued by the fauour of God that they might be Gods ministers and ours Againe we beleeue that innumerable manie of those celestiall spirites were saued by the fauour of god for Christ that they should not sinne with the rest Dan. 7.10 but should abide in the trueth and in obedience and that these are made the messengers ministers of god which doe their seruice for helpe of the elect Heb. 1.7 Ps 103.20 and doe defend them against the diuell and set forward the kingdome of Christ who do so loue vs and awaite vpon vs that they greatly reioyce at our welldoing yet will they not bee worshipped of vs Luc. 15.7 Apo. 22.9 Mat. 22.30 but doe instruct vs that god alone is to be worshipped and call themselues our fellow-seruants with whome also vve shall liue an eternall and blessed life in heauen VI. Man was created after the image of god Gen. 1. 2. Wee beleeue that after all other thinges were created man also at the last was created to the image and likenesse of God his bodie being fashioned of earth and his soule being a spirituall and immortall substance made of nothing and inspired into that body and that shortly after woman was giuen him made concerning the bodilie partes of his bones and formed to the same image of God VII That image of god in what things it especially consisteth But we beleeue that this image of god especially consisted herein both in that as god is the absolute Lord ouer all thinges Gen. 1.28 Ps 8.7.8.9 so vnto man were all thinges subiect the foules of the aire the fishes of the sea and beastes of the earth so as he should bee king of the whole world most especiallie that as god is most holie and most iust Eph. 4.24 so man also was created righteousse in iustice and true holinesse as the Apostle interpreterh VIII Adam vvas meerelie free before his fall Hereuppon wee beleeue that man in that first estate was not onely indewed with such a libertie that he could not will anie thing without consent of his will Eccl. 7.30 Sirac 15.18 which libertie euer was and is remaining in man but also was furnished with such strength that hee might if he woulde not haue sinned and not haue died but haue continued in righteousnesse and eschewed death so that deseruedlie it is to be imputed to himselfe and no other that he lost both IX Errors We condemne therfore the Valentinians Marcionits Maniches and whosoeuer either taught or left anie thing in writing against this article of faith faininge either that all thinges were made of some other god then the father of Christ or that good things were made of one God which was good and euill things of another which was euill sith none can be god but he which is chieflie good and onely maker of al things We condemne likewise all those which either teache that the soule of man is of the substance of God or which denie the immortalitie and perpetuall action of the same or which referr the image of God in man onelie to his power and rule ouer creatures or lastly which doe denie that man was created meerelie free CHAP. VI. Of prouidence and gouernment of the world I. The vvorld and all that is Gen. 2.2 and is done therein is gouerned by gods prouidence WE beleeue that God hauing created all thinges did so rest from all the workes which he had finished that he neuerthelesse ceased not or left of to care for Wis 14.3 Matt. 10.29.30 to rule and gouerne the worlde and whatsoeuer is therein as well smale thinges as great and especiallie mankinde yea euerie particular man so that nothing can be done or may happen in the world which is not gouerned by the diuine prouidence II. The Church of God to bee gouerned by a peculiar care But although al and euery thing be subiect to the
diuine prouidence yet we beleeue that the Church of god is gouerned by an especiall care and meanes and all the elect people Rom. 8.13 Phil. 2.13 2. Cor. 6.16 yea and all the willes and actions of the elect sith he calleth peculiarlie iustifieth and sanctifieth but not all sith hee vvorketh in them to vvill and performe Act. 4.16 and saith that he dwelleth in them and not in all sith lastlie he leadeth them vnto eternall life but suffereth others in his iust iudgements to walke in their owne pathes and fall into eternall destruction 1. Pet. 5.7 so that worthilie we be commaunded peculiarlie to cast all our care vppon god because he peculiarlie careth for vs. III. That god ordinarilie gouerneth the vvorld by second causes This also we learne by the holie scriptures though God performeth manie purposes of his diuine prouidence by himselfe without any external helper yea and sometimes quite against ordinarie meanes yet he executeth manie more thinges ordinarilye by second causes Hos 2.21.22 as well in the gouernmēt of the whole world as of the church sith he himselfe saieth he vvill heare the heauens the heauens vvill heare the earth the earth vvill heare the corne the corne vvill heare Israell IV. The meanes vnto the ende are not to bee contemned sith god ordereth as vvell the one as the other by his prouidence Whereuppon we also knowe that although we are assured that god hath a care ouer vs yet the meanes which hee hath ordained for the saluation both of our soules and bodies are not to be contemned nor god to be tempted but herein we must followe the Apostle vvho although he vvere assured of the safetie of all them which were in the shipp yet as the mariners went about to escape awaie he saide to the soldiors and to the captaine vnlesse these abide in the shippe you cannot be saued For God who setteth an ende vnto each thing he also hath ordained both the beginning meanes by which that ende is attained vnto V. All thinges come to passe in respect of god necessarilie in respect of vs manie thinges happen casuallie But sith god by his prouidence doeth preserue second causes which he vseth in gouerning the worlde euerie one in her proper nature yea and is the moouer of them and of them some are ordained of their owne nature to certaine and sure effects other some are indefinite Wee knowe and confesse that although in respect of God Mat. 10.29.30 Ex. 21.13 without whose foreknowledge and wil nothing can happen in the world all things are done necessarilie yet in respect of vs and of the second causes manie things happen come to passe chaūceablie For what can bee more chaunceable and casuall to a carpenter and trauailer then if the axe fall out of his hand kill the other yet the Lord saieth that it is he which killed the trauailer And our Lord Iesus died willinglie yet he said Christ must suffer Luc. 24.46 Herode Pilate of their free-will condemned Iesus yet the Apostles saie Act. 4.28 they did nothing but what the hand and counsaile of God had decreed to be done VI. That god is not the author of sinnes vvhich are committed in the world And hereupon we also know and confesse Act. 17.28 that although manie offences are committed in the world by men god in the meane time guiding all thinges 1. Ioh. 2.16 yet the same cannot bee imputed to god nor to his prouidence for he indeede mooueth all thinges and ministreth strength by his prouidence vnto euerie one to worke but yet he instilleth not that corruption to anie whereby they worke amisse As therefore the earth yeelding her sappe aswell to il trees as to good yet is not to be blamed because an ill tree makes ill fruite so much lesse may god rightlie be said to bee either the cause or the author of our sinnes although by the hand of his prouidence he beareth vpholdeth ordereth and guideth euen the wicked Jn him saieth the Apostle we liue vve are mooued Heb. 1.3 Act. 17.28 and haue our beeing namelie wee are mooued of him such as wee are except he by his grace doe make vs otherwise VII The secret counsailes of God in gouerning the world are to be reuerenced not inquired after Meane while the secrete and vvonderfull counsells of god whereby wee see innumerable things to be done and whereof we cannot giue or know any reason the same we behold adore with that reuerēce which we ought contenting our selues with this assured knowledge Mat. 10.29.30 Rom. 9.14 namely that nothing comes to passe in the worlde without the will of God and that will of god to be so just that it is the most certain rule of all iustice therefore that which the Apostle saith must euer bee holden Rom. 11.33 O the deepenes of the riches both of the wisedome knowledge of god how vnsearcheable are his iudgements and his vvayes past finding out Rom. 9.14 Rom. 11.36 Also that Is there anie iniquitie vvith God And yet Of him and through him and for him are all thinges To him be glorie for ouer Amen VIII Errors Wee condemne therefore all scorners and all those philosophers which either do wholie take awaye the prouidence of god out of the worlde or denie that humaine matters and smale things are regarded of god Those likewise which abusing the prouidence of God doe contemne the meanes ordained of God for the saluation of vs both soule and bodie as also those which woulde haue all thinges to come to passe so meerely necessarily that they take awaye all casualtie and depriue men of all libertie lastlie those which will haue God so to worke all thinges in all men that they also doe blasphemouslie prooue him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a iointe-worker an author of sinne CHAP. VII Of mans fall and of originall sinne and the fruites thereof I. Adam sinned of his owne accord by disobedience WE beleeue Gen. 1. 2 Eccl. 7.30 Sirac 15.18 that the first man when he was created after the image of God iust and righteous and meerlie free so as he might if he woulde not haue sinned nor haue died any kinde of death The diuell then alluring him and god not letting him but leauing him in the hāds of his owne counsells he transgressed by disobedience Rom. 5.19 Libera voluntate of his owne accord and of his meere free choise so that he nether can nor ought to ascribe the blame of his transgression to his owne nature giuen to him of god nor to god himself nor to any other thing created but to his own selfe alone because it was his owne vvill II. What and what manner of sinne Adams was For vve knovv that Adams sinne was a voluntarie transgression of gods commandemēt that he should not eate of the forbidden fruit as Moses describeth it and so as the Apostle speaketh it
a moment be chaunged into the same state with the dead that are risen and then Christ being come downe from heauen euen in the cloudes there shall iudge all men and from thence giue sentence on them shal shew himselfe apparently to all and that all the godlie being taken vpp from the earth euen into the clouds shall goe to meet him 1. Thess 5.1 c. Mat. 24.3 25.31 attended on by the Angells and appearing in his great maiestie and glorie as also he himselfe and his Apostles haue taught and left in writing II. Christ shall visibly returne from one place to another and that with a bodie visible locall and determinate We therefore beleeue Christ shall so return visiblie as he before in the Apostles sight ascended into heauen and shall come euen out of that heauen where he now is therefore from that which is farre distant from the earth and from the clouds vnto which he shall descend and we beleeue he shall so descend with his naturall bodie that it must needs be grauÌ„ted that the same is locall and finite and consequently not existing euerie where seing also the holie ghost describeth such a descending vnto simple people which hee sheweth cannot be made without chaunge of places III. The faithlesse reprobates shall not come vpp to Christ sitting in the cloudes but remaining on the earth shall heare the sentence of the iudge But seing the Scriptures do pronounce only of the godlie that they shall bee caught vpp into the cloudes and shall meete Christ in the ayre wee beleeue that the vngodlie shall not come vp vnto Christ but remaining vnder his feete vppon the earth shall heare that senteÌ„ce of the iudge goe yee cursed into euerlasting fire when all the Saints which shal bee aloft with Christ shall approue the same sentence of the iudge according as the Apostle thinketh 1. Cor. 6.2.3 The Saints shall iudge the world yea and the Angells IV. For what causes that generall iudgement was appointed And wee beleeue that for two causes principally this iudgement was appointed wherin Christ shall sitt as iudge in the sight of all men the first is that such thinges as are nowe hidden vnto men aswel innocencie faith and the good consciences of the godlie as the hypocrisie and vile deeds of the wicked may be openly knowne to all the world and thereby be manifestly seene how iust the iudgements of God were euer from the first to the last Whereuppon also the Apostle called that day the day of declaration The other cause Rom. 2.5 is that the reward which was promised aswell to the good for their good workes as to the bad for their euill deedes should be fully paied and restored as the Apostle saieth 2. Cor. 5.10 wee must all appeare before the iudgement seat of Christ that euerie man may receiue the things vvhich are done in his bodie according to that he hath done whether it be good or euill whereupon also the same Apostle calleth it the day of the iust iudgement Rom. 2.5 V. Aeternall life which shal bee giuen to the elect is called and is a reward yet due vnto vs onely vppon fauour and not but for Christs sake For albeit it be a meere gift of God which the elect shall receiue and purchased by the meritts of Christ alone yet we doubt not but it is named and that it is truely a reward sith the Lord Iesus vouchsafed to call it so namely a free reward seing also that the good works themselues of the godlie and all the causes wherefrom the same do proceed are free gifts of God free election free redemption free calling faith iustification regeneration forgruenesse of sinnes and lastly a free pardon of all wants and imperfections wherewith our good works are infected and a free imputation of Christs perfect obedience wherewith our imperfect obedience is clothed and made acceptable to god and consequently to speak properly is a reward not due vnto vs for our owne workes considered in themselues but for the meriâ—ts of Christ imputed to vs. VI. After the iudgement giuen the godly shal bee presently with Christ in heauen but the vngodly in hell with the deuill his Angells Further more wee beleeue that presently after the same iudgement the godly shall follow Christ into heauen but the wicked shal be thrust downe with the deuills into hell Christ saying to the first come yee blessed of my father but to the other Goe yee cursed into euerlasting fire VII That day shal be to the godly most ioyfull and is therefore to be wished for to the wicked most heauie is therefore eueÌ„ in the only hearing intollerable So do wee beleeue that this last day shal bee vnto them which are grafted into Christ most happie and ioyfull and therefore loued wished of them 2. Tim. 4.8 and ought to be loued wished for of vs and to the wicked the most accursed and wofull day that euer was and therefore no maruaile though they hate that day cannot abide the mention of it VIII Errors We condemne whosoeuer shall denie that Christ shall truely and in verie deede descend in his humaine bodie from heauen into the cloudes and then returne with his chosen into heauen againe and would prooue that it shall all bee without any chaunge of places onely by appearance as they call it a certaine likenesse to the which the Angells doe affirme the contrarie vnto the Apostles Act. 1.11 as yee haue seene him ascend into heauen so shall he come againe VVee disallowe also those which teach that the works of pietie considered in themselues are the true cause for which eternall life is giuen and are the true meritts thereof against which the Apostle also saieth Rom. 6.23 The gift of God is eternall life Neither doe we approue the opinion of the Chiliasts concerning the thousand years wherin Christ with his elect should remaine heere in the earth after the latter iudgement and that they should here liue in the delights yet honest delights of the flesh and should procreate children but Saints so at last be translated vpp into heauen And we condemne and detest their error which stand in contention that the fire whereinto the wicked shal be throwne shall at the length be queÌ„ched so that all euen the deuills themselues shall liue blessedlie in the kingdome of God flatt against the plaine words of Christ goe yee into euerlasting fire Mat. 25.4 CHAP. XXX Of eternall life I. Eternall life shal be giuen to all which by their good workes haue witnessed that they were truely grafted into Christ and haue beleeued in Christ WE beleeue that eternall life that is full and perfect possession of eternall life shal bee giuen in that last daye vnto all who by the apparent workes of true faith and godlinesse shal be declared before al Angells and men manifestly shewed and by sentence of the iudge Christ pronounced to haue beene
likewise the bodie of Christ be as Ireneus speaketh a heauenlie matter â—owe can it bee eaten of them which haue nothing in them that is heauely but are altogether earthly meÌ„ indued with no faith whereby they may ascend vp into heauen and eate the heauenlie foode therefore onely the godlie can do this But the faithfull also are not affected all alike or after one sort seing verie ofteÌ„ they eate worthelie but sometime it chauÌ„ceth that they eate vnworthelie and therefore are sundrie wayes chastened by God for it They are saide to eate worthelie who before they eate of the Lords bread doe examine themselues whether they be in faith if they be then they diligentlie waye and coÌ„sider the signification and greatnes of this misterie moreouer they trye their consciences whether they bee touched with a true repentance and by earnest hartie prayers do stirre themselues vp to both And they eate vnworthilie who although they be planted in Christ by faith and the spirite of regeneration yet their faith being in some sorte choaked with the cares of this world other affections of the flesh doe nor sufficientlie proue themselues do not diligeÌ„tlie examine nor stirr vp themselues to an earnest consideration of so great a misterie nor weigh with an attentiue minde what is giuen in that holie table what the Lord requireth of them for whome and for what purpose the Supper was instituted by the Lord Lastlie they do eate vnworthelie who as the Apostle speaketh discorne not the Lords bodie and so come not to that table with a due reuerence feare of the Lord discerning in their minde and by faith the thinges signified from the signes and the signes from other common meates and drinkes in such sufficient manner as they ought whereby they doe not aswell open the mouth of the inward man to eate the spirituall foode as they doe the mouth of the outward man to eate the foode which of it owne nature is corporall By reason of this duetie so neglected namelie that they do not sufficientlie prooue themselues nor discerne or iudge of the Lords bodie and consequentlie do eate vnworthilie the Lords bread christians and faithfull men other whiles are woÌ„t to be visited with diuers chastisemeÌ„ts of God yet such as are for their saluation least they should be condemned in this world And of them doth the Apostle properly speake in the 1. Cor. 11. and not of such as be simplie wicked and more hypocrites when he saith these doe eate iudgement vnto themselues c. This is thus prooued 1 Because he saieth not that they which thus eate vnworthilie doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth eternall destruction but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement which words what difference there is betwixt them is manifest in the same text where the Apostle in the 32 veise faieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are iudged or corrected of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least we should be condemned with the world 2 When hee declareth the punishment which they shall haue which eate vnworthily he rehearseth none but teporall chastisemeÌ„ts making no mention of eternall destruction For this cause saieth he many are vveake and sicke c. 3 Add this that he saieth if vvee vvill iudge our selues that is trye our selues and acknowledging our sinnes chastife our selues by repentance and by true faith and amendment of life seperate our selues from the world we should not be iudged namelie of the Lord who doth therefore chasten mortifie vs because we do not mortifie our affections nor repent vs of our sinnes 4 And what meaneth this that in most plaine wordes hee calleth this iudgement by which wee are therefore iudged because wee eate vnworthilie the Lords bread a chastning verie prositable for vs. For thus he saieth But wheÌ„ we are iudged we are chastened of the Lord because we should not be condemned with the world 3 And surelie he placeth himselfe and all the other true beleeuers in the number of those which being iudged are chastised of the Lord for their saluation For he maketh two sortes of men the wicked which are vnderstood in the name of the world and teacheth that vpon them awayeth eternall destruction and then the godlie who by reason of their manie falles and vnworthinesses are also chastened by manie punishments least they should also be coÌ„demned together with the wicked and them hee setteth downe vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement that they may auoide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall destruction This place therefore is to bee vnderstood properlie of the faithful but such as are vnperfect and therefore doe greeuouslie sinne because they come vnworthilie to the Lords table Whereas some doe expound the same also of the wicked and do take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation this is rather to bee vnderstood that it is by a certaine consequeÌ„ce with an argument drawne from the lesse to the greater then by force of the text Thus if the godlie which sometime eate vnworthily doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation then what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemation shall abide the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore if it be spoken of the godlie is taken for chastisement if of the wicked it signifieth eternall destruction Vppon the 17. chapter Aphorisme 1. Here we spake of such as bee of yeares of discretion concerning the yong infants of the faithfull the reason is otherwise as in another place we declared For the holie ghost doeth ingraft them into Christ as true members to their head from whome they draw their life yea and we also beleeue that they are endued with the spirite of faith although through the weakenes of nature in them they cannot vse thâ— same euen as they cannot vse the vertue of their vnderstanding whenas notwithstanding they are not without a minde or the faculties thereof The 2. Aphorisme In the description of faith I willingly vsed those two words of wisedome and prudence following the most learned diuine M. B. vppon the Epistle to the Ephesians because in the former I comprehend the knowledge of christian religion of God of Christ c. in the latter the practise thereof into which two the whole gospell is dissinguished which christiaÌ„ religion imbraceth and vpon which onely it is grounded Whereunto belongeth also that others doe teach how faith is an assured knowledge concerning God and Christ conceaued by the word of God c. And the whole christiaÌ„ doctrine consisteth partly in knowledge partly in practise And there bee two kindes of the actions of faith one in the vnderstanding another in the will The vnderstanding being endued with the light of faith doeth perceiue assent vnto and beleeue thinges set downe in the word The will being filled with the power of faith doeth loue desire and embrace the same thinges as good And further such thinges as pertaine to outward workes those it
commaundeth to be performed faithfully and prudently by the other faculties of the minde and instruments of the body Vpon the 19. chap. Of iustification Aphorisme 6. Whereas I so expounded that place concerning the faith of Abraham out of the 15 of Genesis and the 4. to the Rom. as I saide that that same thing was imputed vnto him for righteousnes which hee beleeued concerning Christ the promised seede I did it rather respecting the matter it selfe then the bare word of faith For I was not ignorāt that both Moses and Paule spake of the faith of Abraham that this faith was imputed to him for righteousnes seing the Apostle manifestly gathering a general doctrine from the example of Abraham adioyneth these wordes But to him that vvorketh not but beleeueth in him that instifieth the vngodlie his faith is counted for righteousnes that is hee is therefore accompted iust with God because he beleeueth in him which iustifieth the vngodlie by which place it most plainelie appeareth that from the true iustification of vs are excluded our owne works and that it is whollie ascribed to onely faith aswell touching the ende as touching the beginning But when the question is asked what cause there is why iustification should be attributed to faith and not to the works thereof it is wōt to be aunswered and that both well and truely because faith not the works thereof doth apprehend remission of sinnes and Christ our righteousnes For by it we are not iustified in respect that it is a worke but in respect that Christ is apprehēded by it by the righteousnes of whom alone being imputed vnto vs we are properlie reputed iust before God and this is that which some say how faith iustifieth not in respect of it selfe but in respect of the obiect which it taketh hold on Thus is it manifest that it is true which I saide how that was properlie imputed vnto Abraham for righteousnes for that hee beleeued God concerning Christ namelie that in him all nations should be blessed and therefore Abraham himselfe also Likewise in the last aphorisme Neither deo wee allow of those which set our iustificatiō in the only remission of sinnes denying the imputation of the iustice and obedience of Christ which we thinke to be repugnant to the Scriptures Esay 7. Achild is giuen vnto vs c Whatsoeuer therefore he did or hath it is wholly ours Rom. 5. As by one mans disobedience many were made sinners so by the obedience of one many shal bee made righteous The disobedience of Adam was the breaking of Gods commaundement therefore the obedience of Christ cōsisteth not onely in his death but also in his whole former keeping of the law Likewise the disobedience of Adam was whollie imputed to vs why not then also Christs whole obedience Also wee are two manner of wayes made sinners by Adams disobedience namelie by imputation of his transgression and by the reall deriuation of sinne that is of concupiscence into vs. Why then should we not thinke the same of Christ The vertue of his obedience to the commaundements of God the father is truely communicated vnto vs so that wee also begine to obey Gods law What lets then why wee may not say that his whole obedience is imputed vnto vs 1. Cor. 1. He is made vnto vs of God wisedome and righteousnes and sanctification and redēption Phil. 2. He became obedient vnto death for which humbling of himselfe and obedience euen vnto death God hath highlie exalted him and in him vs c. He hath deserued by his obedience eternall glorie for himselfe vs as al the schoolemen and fathers do teach Therefore his obedience also to the law is imputed vnto vs for righteousnes Gal. 4. He was made subiect to the law that hee might redeeme those vvhich were vnder the lavve Therefore he kept the law for vs and for our saluation The testimonies of the fathers and also of the learned men of this age for breuitie sake we ouerpasse To conclude we beleeue concerning Christ that as for vs men and for our saluation hee came downe from heauen and was incarnate so also for the same cause he kept the law and did all the other things Vppon the 25. chapter Aphor. 10. and 11.12 When I write this cōfession of saith I write euerie thing vppon a good conscience and as I beleeued so I spake freelie as the holie scriptures doe teach that wee ought to doe My faith is grounded simplie and principallie on the word of God and next somewhat vpon the common cōsent of the whole auncient catholicke church if it doe not gainsaye the holie Scriptures For I beleeue that the thinges which were decreed and receiued of the fathers by common consent of them all gathered together in the name of the Lord without anie contradiction of holie Scriptures that they also though they bee not of equall authoritie with the Scriptures come from the holie ghost Hereupon it is that the thinges which are of this sorte I neither will nor dare disprooue with a good conscience And what is more certaine out of the histories the councells and writings of all the fathers then that those orders of ministers of which wee spake were ordained and receiued in the church by common consent of all the whole christian common wealth And who om I that I should disprooue that which the whole church hath approoued Neither haue all the learned men of this age dared to disprooue the same as knowing both that the church might lawfullie doe so and that all those thinges were ordained and done vppon a godlie purpose and to excellent good endes for edification of Gods children For confirmation sake hereof I haue thought good here to insert that which Martin Bucer of godlie memorie a man both for life and learning most famous hath left written concerning those matters vpon the Epistle to the Ephesians The ministerie of the worde being performed by reading and rehearsing the diuine Scriptures by interpretation and exposition of the same and with exhortations takē there out and also by rehearsall and catechisme which is done by mutuall questions and aunswers of the yong beginner and the catechizer and also by holie conferences and deciding of the hard questions about religion according to this manifold dispensation of wholesome doctrine there are also manie dueties in this function For whatsoeuer belōgeth to the perfectest manner of teaching is with an especiall care to bee vsed in the ministerie of the doctrine of saluation because indeed it ought to be deliuered as a knowledge both of all other most diuine and of all most difficult namelie that he which is man should liue according to God Now they which do teach diligently the artes as they are contained in certen knowne books as if they meane to teach mathematicall principles out of Euclide first of all they will reade and rehearse the same booke by and by they will expound the seuerall words such as euerie one knowes