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
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
draw life frō that but we must also draw it from this To declare plainly this neere and reall copulation of our flesh with the flesh of Christ he brings a similitude of waxe not that it euerie way agreeth in all thinges as is manifest but because it fittly sheweth our communion with Christ to be reall and substantiall And this he ment when concluding he said not onely spiritually but also corporally that is not onely in respect of the spirite but also in respect of the bodie both Christ is the vine and we his braunches This therefore he spake not of the manner of our coupling to Christ whether it be spirituall or corporall but of the thinges which are coupled namely that not onely our soules and our spirites are most neerely ioyned with the soule and spirit of Christ but also our flesh with his flesh This is to be gathered out of the aduersaries proposition against which he argueth which is that wee are not ioyned with Christ in flesh Coll. 500. B. These aduerbs therefore spiritually corporally in Cyrill doe not signifie the meanes by which we are vnited to Christ the vine but the things which are vnited as is already said and declared But the meanes also Cyrill graūteth to be spirituall that is by our faith and by the spirite of Christ for in euerie place hee teacheth and specially vpon the sixt of Iohn that we eate the flesh of Christ by faith And by this eating he prooueth our incorporation Vpon the 13. chapter The 7. aphorisme If any shall make exceptions concerning the law thus were not the elect in the old Testament indued with grace to keepe the law as wee in the new are indued with grace to beleeue the gospell I answer They were but not to the hearing of the law as vve are with faith to the hearing of the gospell but because they first beleeued in the euangelicall promises concerning Christ and for that cause receiued the gift yet but vnperfectly and in part onely to keep the law not because they heard the law but because they beleeued in Christ to come that alwaies the obedience of the lawe might follow of the faith in Christ euen as an effect followeth the cause Vppon the 24. chapter Aphor. 1. When wee saide that the signification of a Sacrament is so receiued that not the word alone nor the element alone but the element together with the word is called a sacrament we ment nothing els but that as the word alone without the element or signe cannot bee said to be a Sacrament so neither cā the signe without the worde For a Sacrament as the church hath vsed to define it is a visible signe of an inuisible grace add by the word that is by Christs institution consecrated to that purpose that is altered from the common vse to that matter So Augustine Tom. 5. de ciuit Dei lib. 10. ca. 5. The visible sacrifice is a sacrament or a holie signe of the inuisible sacrifice And in D. de cons dist 2. ca. sacrif A sacrament saieth he is a visible forme of an inuisible grace And the same Augustine Tom. 9. in Ioh. tract 80. saith concerning the word of the gospell the vvorde commeth to the element and so is made the sacrament euen that visible vvorde as it were A sacrament therefore according to the receiued signification in the church we doe euer did acknowledge to bee a visible signe And whereof of an inuisible grace But from whence hath it the vertue to bee signe of such a thing from the word of Christ the institutor For take away the word and it shal be no Sacrament Pull away the word saieth Augustine and what is the water but water This is the meaning of our words not that the word is the sacrament or to speake properly any parte of the Sacrament in as much as a Sacrament is defined to bee a visible signe of an inuisible grace but because without the word a visible element cannot be a Sacrament of an inuisible thing but therefore it is the visible signe of an inuisible thing because by the word of the Lord it is instituted thereunto Irenaeus also making no mention of the word because that is alwaies supposed hath left in writing that the Eucharist that is the Sacrament of the Eucharist consisteth of two matters an earthly that is the signe a heauenly that is the thing signified neither yet the thing signified is the signe or the Sacrament but because the signe cānot be without the thing signified for else wherof should it bee a signe therefore hee said that the Sacrament of the Eucharist consisted both of an earthly matter that is the signe and a heauenly matter that is the thing signified This belongeth to the confirmation of that which we said concerning the word and the element Vpon the 25. chapter Of baptisme The third aphorisme Of the water it appeareth in the Acts where it is manifestly shewed that neuer any thing was mixed with the water by the Apostles Other forme of baptizing besides that which we haue in the 28. of Matthew Christ did not institute and that the Apostle did simplie follow Christ is beyond al cōtrouersie Where as therefore we read in the Acts that the Apostles baptized some in the name into the name of Christ that doth nothing pertaine to the christian forme of baptisme Iohn indeed baptized into the name of Christ as it appeareth in which name notwithstanding as Ambrose expoundeth it the trinitie was closelie signified as the person anointed that is of the sonne in that he had taken the nature the person annointing that is the father and the annointing that is the person of the holie ghost But Christ himself expresly set downe the proper forme of baptisme saying in the name of the father of the sonne and of the holie ghost Wherefore it is manifest that the phrase of speach to be baptized into the name of Christ doth nothing belong to the forme of christian Baptisme Which is also hereby confirmed that wee neuer reade that the Apostles baptized any saying that they baptized them into the name of Christ but we read onely that many were baptized in the name and into the name of Christ Then what mēt the holie ghost by that forme or manner of speach he ment in my iudgement summarily to shewe thus much First in that they which professed faith in Christ were commaunded to be baptized that it should be done by the name authoritie and commandement of Iesus Christ yea that they should be baptized in this forme In the name of the father the sonne and of the holy ghost euen by commaundement of Christ Therefore they were baptized in the name of Christ that is according to the commandement forme prescribed by Christ Secondly they which were so baptized as they were now incorporated into Christ by faith in Gods sight and admitted into the fellowship of the new couenant so are they by
chaunge nor confusion among themselues or among there proprieties so also the actioÌ„s are so the actions of one and the same person that yet they are truely distinguished betwixt themselues and so distinguished that those which proceed from the one nature and are proper thereunto they although they be done with the communion of the other yet it is not lawfull to say that they be done by the other or that Christ doth them according to the other nature 13 Where fore like as wee allowe the fathers when they saye that Christs actions in redeeming sauing vs were are done by god man so also we greatly commend that famous saying of Leo the bishop of Rome in his epistle to Flauianus we teach that it is with a stedfast faith to be holden namely Each forme vvorketh with communion of the other that which is proper to it selfe as the word working that vvhich is proper to the word and the flesh performing that which is proper to the flesh 14 For he suffred for vs died and was buried according to the flesh but he gaue the grace of deseruing and redeeming to his suffring by which he redeemed vs according to his deitie but all these he willed according to both the natures 15 Also he rose from the dead ver 20.21 and ascended in a visible and locall ascension into heauen exalted aboue all Angels according to his humanity yet he wrought the same resurrection ascension and exaltation according to his diuinity but he willed it according to the will of both the natures 16 Like as then we beleeue that Christ redeemed vs according to both the natures according to that God purchased his Church by his owne blood so also we doubt not but the same Christ sitteth at his Fathers right hand and resteth in the heauenly places gouerning all thinges with his Father and dispenseth and communicateth the grace of redemption and euerlasting salvatioÌ„ to the wholle church which is his bodie and to euerie member according to both his natures the word working that which is proper to the word the flesh that which belongeth to the flesh 17 For although he vseth the ministerie of the word and sacraments by men to the imparting of salvation vnto vs yet the same Christ both as he is God and as he is man is properly the very same which calleth vs giueth vnto vs faith and repentance and he iustifieth regenerateth quickeneth and bringeth into eternall life all that beleeue by the working of the power of his might 18 For this cause also our faith whereby we take holde of saluation in Christ and eternall life must not respect and rely vpon either the one or the other nature of Christ severally but on whole Christ himselfe as the Ephesians were said to haue faith in the Lord Iesus 19 Whereon it followeth that who so do deny either the one or the other nature in Christ or deuide the one from the other or confouÌ„d theÌ„ both together so that they acknowledge him not for true God and true man in all things sinne excepted like vnto vs and imbrace him not for such and therefore for a true and perfect redeemer they can neuer be made partakers of redemption and eternal saluation 20 For as he that beleeueth in Christ such as he is hath life eternall so he that beleeueth not cannot haue it Of those thinges which are spoken of our Lord Iesus Christ after the vnion and in what sort they are spoken Out of the 1. to the Ephesians Positions Anno 1582. 1 THe Apostle writeth that Christ was raised from the dead and therefore he truely diâ—â—â—â—â—d in another place The Lord of glory was 〈◊〉 yea we often read howe the sonne of man was deliuered vnto death But in all these enunciations the speach is ever of the same person namely the sonne of God incarnate Therfore the person of Christ which is in these propositions the subiect or that whereof another thing is spoken is vsed to be signified by 3. kindes of names namely by those which betoken the divine nature onely and that sometime in respect of the essence sometime in respect of the hypostasie or persons as The lord of glory the onely begotten sonne of God or which betoken in like sort the humaine nature onely as Man the sonne of Mary or which betokeÌ„ both natures togither as Christ Immanuell god incarnate 2 We adde herevnto that Christs verie persoÌ„ is signified by those names also which are taken from the offices of a mediatour as these Amediatour a Redeemer a Saviour a high priest an Advocate and such like But these may be referred to the third kind because by them are shewed and made known both the natures in one person 3 The concrete names which haue denomination of the natures as Man of the humanity and God of the diety when in speaking of Christ they be the subiects or the first part of the enunciation or sentence they haue two significations one formall as the schooles say and the other materiall of which by the former is meant the verie nature by the other the person which hath such a nature whereof it taketh denomination 4 For as names in the abstract do signifie only the nature and propriety which is in a thing so all names in the concreat doe betokeÌ„ both the nature and qualitie which is in the thing and the hypostasis wherein it is as for examples sake the name of Iust betokeneth both Iustice wher with one is made iust him which is Iust both together 5 Therefore by these Subiect names which hauing their denominations from the natures do shewe the person of Christ sometimes is declared the propriety of the natures sometime the vnity of the person and therefore the Subiects must be vnderstood and expounded according to the diversities of the Praedicates that is of those things which are spoken thereof 6 In this proposition the sonne of God is eternall the subiect namely the sonne of God must be expounded according to the proprietie of the nature But in this the onely begotten sonne of God suffered the subiect the onely begotten sonne of God must be vnderstood according to the vnity of the person For he suffered which was not onely man but also God yet the dietie remaining vnpassible 7 We denie not but manie times are found wordes in the abstract which are the Subiects as the light came into the world as also some which are Predicats as Christ is the light of the world our righteousnesse our peace but these stâ—Ì„d in steade of concretiues as the light came into the world that is he which lighteneth vs. Wherefore for the manner of such like words they are to be referred to some of the foresaid three kindes 8 Furthermore there are three kindes of attributes which vse to be spoken of the same person of Christ God and man by what name soeuer it be signified For some are propper to the divine nature and
of God neither can we do all that we would But because our regeneration is as it were onely begonne and not as yet perfect so that whereas we were before wholly flesh now we consist partly of the spirite and partly of the flesh Gal. 5.17 which do cōtinually fight the one against the other that what good things we would them wee cannot performe but in our spirite we serue the lawe of God Rom. 7.25 but in our flesh the law of sinne Therfore we beleeue that which wee also knowe by experience in the regenerate that much bondage still remaineth much darkenesse in the soule and peruersnesse in the heart and weakenesse in all the faculties of minde and bodie that wee haue still neede of new help from God and new grace whereby both our mindes may be more and more enlightened and our willes made better better and our strength to do good more increased and perfected And therefore while wee remaine in this flesh our free choise is neuer truely and meerely free that is neuer able inough of it selfe to auoide ill and doe good especially sith the euent of all things is not in our power but in the hand of God and that it must needs bee that all those thinges come to passe Act. 4.28 not which we thinke but whatsoeuer his hand and purpose hath decreed shal bee done VIII That God so gouerneth the mindes and wills of the godly that in the very conflict of tēptations and of the flesh he suffreth them not altogether to fall from him Meane while wee hold this that they which be alreadie ingrafted into Christ their minds and willes being now indued with the holie ghost are so gouerned and vpheld by God for Christs sake Ier. 32.40 Luc. 22.32 Rom. 8.35 that although they may be weakned many waies and by manie temptations yet they are neuer suffred wholly and altogether to be beaten downe and so to perish IX Errors We condemne them which either denying or extenuating this new birth will haue a mā regenerate to be as vnable to doe good and as much the seruant of sinne as he was before he was borne againe against so many and so manifest testimonies of holie scripture concerning the deliuerance of the regenerate frō the bondage of sinne and their choise to doe good to saye nothing of that bigh iniurie which is done to the holie ghost which dwelleth and worketh in vs. Againe wee disallow those likewise which will haue a regenerate man to bee so deliuered out of the bondage of sinne that he can by no meanes sinne anie more which all the whole scripture in generall and our daily experience gain-saieth For although wee bee not suffered to sinne vnto death yet it is verie apparent that we commit manie sinnes in their owne nature worthy of death Therefore on the other side wee also disallow their opinion which do so extenuate or make smale the force of the spirit in the regenerate and so enlarge set out thereliques and remainder of the flesh that they saye the working of the spirite is often times quite extinguished by the forces of the old man and teach that the same regenerate man may vtterly fall out of the fauour of God and so eternally perish which God gaine-saith by the Prophet I will giue my feare into their hearts Ier. 32.40 2. Tim. 2.19 Phil. 1.6 that they shall not slippe from me And the Apostle affirmeth that the foundation standeth sure c. And He which beganne this good worke in you shall perfect it vnto the ende CHAP. XXI Of good workes I. They which are ingrafted into Christ haue both whereby they themselues do liue and bring forth the workes of their life for others and this is the principall ende of their ingrafting AS the braunch doth not onely draw sap and nourishment from the vine whereby it liueth it selfe but also taketh from it whereby to bring forth fruite vnto vs so also we beleeue that the faithful haue not onely life from Christ in whome they are planted whereby they liue themselues but all force power whereby they shewe forth fruites of good works to the glorie of God and edification of the church Ioh. 15.5 c as Christ saith I am the vine and you the braunches he that abideth in me and he in whome I abide he shall bring forth much fruite Wherunto this also pertaineth we are his workmanship Eph. 2.10 created in Christ Jesus vnto good vvorkes vvhich God hath ordained that vvee should vvalke in them II. What we meane by the name of good workes But by the name of good workes 2. Pet. 1.5 we vnderstand all those actions which are done by men regenerate after the rule of Gods will reuealed in his word and by a liuely faithin Christ 1. Tim. 1.5 and a pure heart through the holy ghost For Rom. 14.23 as euerie thing which is not of faith is sinne so all things which are of faith and so out of a pure heart and good conscience must needes be good works wherefore we do not thinke that those deedes can bee numbred among good workes and acceptable to God Col. 2.18.23 which are done of the vngodly without faith and without the worde of God Mat. 15.8.9 and not through the guiding of the holie spirit howsoeuer they may carrie a shew of great pietie and seruice of God III. Good works are done of vs by power of the holy ghost For as the braunch of the vine or the wild oliue boughes being grafted into a good oliue tree bring forth fruits not of themselus but by the vertue of the vine the tree where into they are ingrafted so wee also doe not good workes of our selues but by vertue of Christs spirit to whome we are incorporated and from whome wee draw that life whereby we liue Christ himselfe working in vs by his spirite both that wee may will that which is good Phil. 2.13 Ioh. 15.5 and performe the same For without me said he yee can do nothing IV. Good works are not the cause but the effect of our vniting to Christ and of our iustification and life Likewise as these braunches and boughes doe not therefore bring forth good fruites that they might by them bee planted in the vine or the oliue tree or that they might liue therein but therefore they bringe fruite because they are already planted and doe liue and so their good fruites are not the causes of their planting and life but the effects and manifest testimonies thereof after the verie same manner wee beleeue that it is betweene vs Christ as also Augustiue fully teacheth who also saith that good works do not goe before him that is to be iustified but follow him that is iustified And therefore wee constantly confesse that a man speaking properly and of the iustification of his life is not iustified by works but by them declared to be iust V. Although we
repentance and the faith of Christ but seing they were as Luke reporteth onely baptized into Iohns baptisme which notwithstanding they knew not what it was and were altogether ignorant of the baptisme of Christ that is of the spirit he baptized them shewing vnto thē what Iohns baptisme was and how he baptized into Christ not into his owne sprinkling or dipping of the water as though that could be any profite vnto them He therefore baptized them with this baptisme of Iohn that is as Iohn vsed to do into the name of the Lord Iesus and by by after laying on his hands he baptized thē with the baptisme also of Christ that is with the spirit For immediatly the holy ghost came on them as it is there read This there And vpon the epistle to the Ephes chap. 4. the same Bucer writeth thus Hereby it is also manifest that the twelue men at Ephesus which knew not whether there were an holie ghost or no whome Paule baptized were not baptized with the baptisme of Iohn that is with that which he administred but as they witnessed themselues they were baptized into Iohns baptisme For Iohn preached vnto all whome hee baptized that Christ should baptize them with the holy ghost and exhorted them that they would beleeue in him and that of him they might receiue the holy ghost And therefore these Ephesiās could not haue beene ignorant of the holy ghost if they had bin washed with that baptisme which might truely be called Iohns which also the Apostles words to those men doth sufficiently declare Iohn verily baptized with the baptisme of repētance saying vnto the people that they should beleeue in him which should come after him that is in Christ For by these wordes he would teach vs that they neuer receiued Iohns baptisme who as yet knew not Iohns preaching of Christ and the promise Thus farre Bucer Seing then the fathers expound this place in Act. 19. as wee haue nowe declared who I pray am I that I should dare or that I ought to gaine-say so many and so learned men in such an exposition of this scripture which neither doth any whitt wrest the text nor contrarieth any other scriptures nor is against the analogie of faith nor bringeth with it any absurdities For if any man shall obiect out of the text that same truely and but it prooueth nothing against the fathers exposition seing it is no vnusuall thing with the Apostle where hee saieth first truely not alwaies to ioyne the aduersatiue particle but Rom. 3. ver 2. Coll. 2. ver 23. and in other places And vnto this truely another but which Luke for breuitie sake left out might bee vnderstood verie fittly as hereafter we will shew so that it is no necessitie with this truely to ioyne that but which followeth in the 5. verse in which verse the fathers will haue not Paules speach but Lukes to be continued Therefore the fathers exposition is not repugnant to the text nor yet with any other scripture For if any man say Paule writeth to the Corinthians that he is gladd he baptized none but the house of Stephana it may be answered it is true namely at Corinth but these twelue were baptized at Ephesus and besides he speaketh of such as were baptized with his owne hand but these twelue he might baptise by some other to dispute no longer about the circumstance of the time And it is most certaine it is not repugnant to the analogie of faith nor bringeth with it any absurdities because the fathers do not speake of a baptisme rightly administred as though Paule had repeated that again This expositiō therefore of the fathers in my iudgement cannot easily be refelled And this therfore is the chiefest cause why I haue euer thus thought and yet thinke of this action of Paule although indeed I cannot consent vnto them all in the cause why Paule baptized them but onely to Ambrose and Hierome That Iohns Baptisme Christs Baptisme did differ the fathers teach both by this that Iohn saide how he baptized onely with vvater but Christ should baptize with the holy ghost with fire and also by this that the baptisme of Iohn is called the baptisme of repentance but Christes baptisme is said to bee giuen for the remission of sinnes And because that he prepared the waye to this as Tertull. speaketh that baptisme of repentance was as it were a sueing for the remission of sinnes and sanctificatiō in Christ which was to follow after Read Tertul. of bap pag. 707. So Cyprian also in his sermon of the baptisme of Christ and of the manifestation of the Trinitie pag. 430. So August To. 7. against Petil cap. 7. But all of vs doe not knowe what the father 's mēt by this differēce of the baptisme For they ment not that the one diffred from the other in the matter or in the signe or in the doctrine and forme of baptisine but onely in efficacie that namely although remission of sinnes was giuen to them which were washed with Iohns baptisme yet the same was not of Iohns baptisme that is of water but by the baptisme of Christ which is the baptisme of the spirite whereunto that belongeth I baptize with water but he with the holy ghost And with this baptisme of the spirit were they only baptized which beleeued in Christ whome Iohn saide was then come though all knewe him not Therefore Iohn in his baptisme did inculcate and often repeate this faith as Paule witnesseth in that place of the 19 of the Actes They therefore are deceiued who for this diuersitie did thinke the baptisme of water was to be repeated August against Petil. as we touched a little before sheweth how some held opinion that the 12 did lye vnto the Apostle when being asked vnto what they were baptized they answered vnto Iohns baptisme So by this that first those Ephesians saide vnto him that they had not yet heard whether there were that is whether that holy ghost did exist or not namely the giuer of those giftes whereof the speach was the Apostle might be said to conuince thē of a lye by this argument Whosoeuer haue bin baptized they haue professed faith in Christ as the sonne of God and consequently in the father and in the spirite of them both For Iohn did require this faith according to the same he baptized men and in baptizing he alwayes vrged that Iesus Christ was he which should baptize in the spirit But you by your owne cōfession do not know this spirite c. and so beleeue not rightly in Iesus Christ Therefore c. But surely to saye that these twelue did lye vnto the church and to the Apostle it seemes to me to be to hard and vile a thing in mē which professed Christ And for this cause we did euer better allow of the opiniō of Ambrose Hierome that the 12 did say truely whē they said they were baptized vnto Iohns baptisme but yet not by
like as no other but the verie same Christ rose from the dead so he rose in no other but in the verie same bodie in which he suffred died and was buried 14 For he could not be truely said to be raised and to rise from the dead except that which truely died the verie same quickened againe should rise againe 15 Now the bodie wherein Christ suffred died and was buried was a true humane bodie visible palpable circumscribed Therefore Christ after his resurrection had and retained no body but that which was circumscribed in a certaine place and wheresoeuer it was and is might and may be seene and handled 16 Add also that the Apostle carefully discoursing of the qualities with which our bodies being raised vp to eternall life shal be indued he saith not that they shal not be subiect either to the eye or to the touch or not bee circumscribed in a definite place but he rehearseth onely incorruption glorie and power as is the agilitie thereof and that they shall rise spirituall not that the corporall substance shal be chaunged into an incorporeall but that they shal be as the greeks call it immortall and shal be full of the holie spirite dwelling and working in them The Apostle therefore taught that these are qualities neuer to bee seperated from the bodies namely that they shal be circumscribed visible palpable Wherefore neither did Christs body after his resurrection put of these qualities 17 Neither is that exception any thing that Christ after he was risen came in to his disciples the dores beeing shut For it was not therefore either made vnvisible or vncircumscribed or vnpalpable seeing Christ being come in and seene of his disciples presently saide Feele or handle and see Luc. 24. for a spirit hath not flesh and bones as ye see me haue And therefore as the Fathers teach there was no chaunge made of Christs bodie no more then there was when he or Peter walked vpon the waters but by the omnipotency of his diety hauing power ouer all things the doores gaue place to the true and firme bodie of the sonne of God 18 Wherefore not without cause did the Fathers condemne not onely Marcion the Maniches and others which taught that Christ tooke not a true and firme humane bodie but a phantasticall one and did all things according to imagination and phantasie but also the Originists Iohn of Hierusalem and Euticius of Constantinople Hier. tom 12. ad PaÌ„mach Greg. in Iob. lib. 24 c. 29. Bishops and others which said that Christs bodie after his resurrectioÌ„ was made so spirituall that it was more thinne then ayre and therefore invisible and vnpalpable 19 Seeing then that in the supper no other bodie of Christ is giuen vs to be eaten but that which was broken for vs that is truely suffered and died it followeth that Christs 〈◊〉 body which we eate in the Supper is truely circumscribed visible and palpable and consequently seeing nothing is seene touched or perceiued in the Supper besides bread the same body cannot in it owne substance really be contained vnder the formes of bread and wine or lie hidden in the very bread and wine 20 Nowe we acknowledge the resurrection of Christ is both the cause and an example of our as well spirituall as corporall resurrection The cause of the spirituall because the Apostle saith to the Rom. 4. he rose againe for our iustification and an example because he saith Rom. 6. we are burâ—ed togither with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should vwalke in newenesse of life 21 But that he is the cause of our corporall resurrection we doubt not 1. Cor. 5. for that the Apostle saith If Christ be risen againe we shall also rise againe and for that he also saith Christ is the first fruits of them that rise and an example for that the same Apostle also writeth he shall chaunge our vile bodies Phil 3.21 that they shall be like his glorious bodie 22 Wherupon It also followeth either Christs bodie not to be invisible vnpalpable vncircumscribed and so not spirituall bodies but incorporall spirits 23 For where Christ saith Feele and see for a spirite hath not flesh and bones as yee see me haue hee did not onely conclude that himselfe was no spirite but he especially taught this that there is no flesh nor bones but may bee seene and felt 24 The Scripture teacheth and the church coÌ„fesseth that our Lord Iesus Christ being raised from the dead did shew vnto his disciples for fortie daies space by many arguments that he was truely risen and then euen in the beholding of the Apostles that he was lifted vpp from the earth ascended into heauen Therfore like as no other Christ rose againe then he which died so no other ascended into heauen nor in no other body then he in which that truely rose againe froÌ„ the dead the sonne of God truely humane visible palpable and circumscribed 25 Wherefore as the conuersation of the same Lord Iesus Christ wherein he conuersed amoÌ„g his Apostles after his refurrection for fortie daies space was not fantasticall but reall and true so also his ascension was not onely visible but also truely as the fathers say locall when the Apostles sawe him ascend from the earth vp into heruen 26 But such an ascension and mouing cannot agree to his divine nature therefore he ascended according to his humane nature 27 Yet by the way we denie not this but that Christ as God like as he is said to haue descended from heauen in respect that he abased himselfe taking vpon him the vile forme of a seruant and suffred in it so also it may rightly be said that he is exalted and ascended vp into heauen namely in respect that in the very same forme of a seruant when it was glorified euen the forme of God was after a sort glorified by his ascention and after it that is was made glorious in the wholle world 28 But it is apparent that as this consequence is not good Christ himselfe beeing God and man ascended into heauen in a locall and visible moouing Therefore he in the same sort ascended according to his dietie so neither is this good Christ God and man is with us to the ende of the world truely and in his owne essence therefore he is present on earth as wel in the substance of his body and soule as in the essence of his dietie 29 If also the Apostles sawe with their eies Christan his owne body by chaunge of place ascending from earth into heauen then the heauen into which he did ascend caÌ„not be an vbiquitary heauen but it must needes be farre distant from the earth 30 Moreover nature and all right requireth that for every thing some certeÌ„ place must be assigned as we see god hath done in all the things which he created Seing then no created thing