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
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
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
the gift of constancie in the faith the end is our glorious resurrectiō euen eternal life I say for this other principal foundation of christian religion what cā be said more plainly more largely thē that which hath bin in the councells of Africa determined out of the scriptures by Meliuitanus Arausicanus others against the Pelagians which were written by Augustine to say nothing of others in manie bookes against the same Pelagians Concerning the holy Catholike Church what is there needfull to bee knowne which hath not beene most plentifully and plainely set downe by Augustine aswell in other places as especially in his bookes against the Donatists euen out of he foundations of the holy scriptures But it is a matter of great moment to knowe what and where the true church of Christ is being out of the church there is no saluation and therefore it is an article of faith not of the least accompt About the points of the sacraments also if a man will cōtent himselfe with the simple truth what is more euident then the doctrine which the auncient fathers Iustine Ireneus Tertullian Cyprian and chieflie Augustine haue deliuered out of the scriptures and left vnto vs in their writings One saith Like as Iesus Christ being by the word of God made flesh had flesh and blood so also we haue learned that the foode hallowed by him by the word of prayer and thanks giuing is the flesh and blood of the same incarnate Iesus Christ euen according to those words of Christ This is my bodie But Christ that is the vvorde was made flesh without anie chaunging of it selfe into flesh but onely by a hypostaticall or personall vnion therefore neither is the bread made the body of Christ by any transubstantiation of it selfe into the body but onely by an vnion and that not a physicall or bodily or hypostaticall but onely a sacramētall vnion Also he saith by that foode namely of the blessed bread our blood and our body is nourished by a certaine chaunging of it selfe namely into Christ therefore that chaunge which is made in the supper is not of the bread into Christs body nor of Christ into vs but of vs into Christ by reason of our ingrafting as also wee reade in Augustine that Christ should say speaking of the receiuing of the Eucharist I shal not be chaunged into thee but thou shalt be chaunged into me The same man saith vnto this the foode of the Eucharist none is to bee admitted but they that beleeue that our doctrine is true being washed with the water of regeneration vnto remission of their sinnes so liuing as Christ hath taught them Therfore no infidells and heretikes nor they which haue not receiued the baptisme of Christ not they which liue in such apparent sinne and wickednes that they giue no notice to the church of their amendment are to bee admitted to the supper Another of them saieth the eucharist consisteth of two matters an earthly and an heauenly The bread though it be sanctified yet he calleth it an earthly matter why so because it comes from the earth it existeth on earth and is eaten with an earthly mouth the body of Christ he calleth a heauenly matter not because the substāce of it is out of heauen but partly because it is taken into vnitie of the person of the word and partly because it is in heauen endued with heauenly qualities For although in the hypostasie which is the very word it bee euerie where yet in the owne proper essence it is only in heauen and not on earth Whereupon it also followeth that it is not eaten either by earthly men or by the teeth of an earthly body but onely of those men who being borne from aboue do carrie the image of heauenly men eate it in a heauenly manner namely in soule spirite And yet notwithstanding the very bodies also of the faithful while they eate onely an earthly matter they also participate of a heauenlie matter to their glorious resurrection are nourished by it as the same author in that place very learnedly expoundeth I think that by this which I haue spoken out of the creede concerning foure principal partes of christian doctrine your Hon. can well gather such is your piety learning wisedome what is to be concluded concerning the whole body The summe is this that those bee the true churches of Christ and therefore called of vs the truely defensed citties of Christs kingdom which professing generally the sacred scriptures and specially the catechisme in all places receiued doe so reuerence the auncient church and auncient fathers hauing therefore friendshipp and communion with them being now in heauen that neither in their opinions nor yet in their expositions of the holy scriptures they will easily decline from them but onely then whenas they bee forced to dissent both by manifest wordes of the holy scriptures and also by testimonies and consequences beyond all doubt necessary drawne from the principles of faith This surely was counted for a notorious fault in Nestorius and it is written to bee the cause of his vile heresie that contemning the fathers and trusting vpon his owne witt he expounded the holy scriptures after his owne braine What speake I of Nestorius yea that the same contempt of the fathers and some confidence of their owne witts and their owne learning did cause diuers more besides otherwaies verie notable men to fall into sundrie heresies I could easilie shewe out of the Ecclesiasticall histories and councells if the breuitie of an epistle would suffer me For whence I pray was it that after that most holy councell at Nice so many heretikes forth with arose of whome some oppugned the true and euerlasting deity of Christ others his true and perfect humanitie others the true vniting of both the natures in one and the same person others the true distinctiō of their natures their proprieties hence surely that contēning the determinations of the fathers in the Nicene councell and their expositions vpon the holy scriptures and trusting confidently to their owne witts and puffed vp with humane knowledge and eloquence they dared euery one to expound yea indeed to depraue wrest the holy scriptures and foundations of the faith according to their owne fansies Hereunto pertaineth that which Vigilius left written in his first booke of the causes of heresies against Eutyches but they blow forth saieth he these smoakes of vaine accusations chieflie because they are euen sicke of the infirmity of ignorance or disease of contention and whilst they are gogged on with a fond conceite of minde they despise the rules of faith deliuered of old by the fathers onely for this cause to bring in their owne conceited opinions of innouations into the church Thus saith Vigilius This that I say is confirmed by the dispositions imitations and wordes of the sound fathers on the other side who expounding the scriptures and the foundations of christian faith
losse of the graue elders After this being called to Cleue I was pastor in that church about foure yeares with what fruite though not without my crosse your Hon. doth verie well know who such was your singular piety were euer my hearer and no smale helper both with your labour and authoritie in setting forward the kingdome of Christ Afterwards in the raigne of that great incomparable prince Frederike the 3. I professed tenne yeares in the vniuersitie at Heidelberg and at length I came to Neustade the famous most valiant prince Iohn Cassimiers towne where in the schoole newly erected I haue taught seuen yeares and more And where as yet being a withered old man but yet by Gods good fauour in good health I liue by my princes liberalitie And as by little and little I die vnto the world in bodie so I doe my best eudeauour that I may also more and more die vnto it in minde I wish it indeed For the vvorld passeth avvay and the lustes thereof And the little worme in Ionas in a little houres space so gnawed the roote of the gourde vnder the shaddow whereof he laye secure that it being withered away the good prophet had not wherewith to shade himselfe from the exceeding heat of the sunne This very meanes I wish that mine owne children may also follow VVhich is also a principall cause why I was willing now to publish this summe of all the christian doctrin not onely in the name of my selfe but also of my whole familie which indeed I writt long since for another vse purpose but now brought forth into light because that my children besides the doctrine of Christ Iesus which they dayly heare deliuered in our congregatiōs may haue also mine owne forme of the same christian faith left vnto them by me which they may follow For although touching the substance of christian doctrine I teach nothing in this my confession different from that which is preached in our churches yet for that I am not ignorant how much the authoritie and example of parents preuaileth with children therefore I deemed that I should doe a thing not a little beneficiall vnto them if I should leaue behinde me in Christs church some picture or image of my selfe I meane not of my countenance but of my faith which they might often looke vppon and by which they might be more and more encouraged to the studie of the holy scriptures to proceed in the knowledge of the trueth and finally to the constancie and perseuerance in true pietie Neither was it vnknowne vnto me that hereunto belonged that which the Apostle writt to Timothie If there be any man that prouideth not for his owne and namely them of his houshold he denyeth the faith and is vvorse then an infidell To this I ioyne also another cause which pertaineth properly to my self mine own estate That which hitherto I haue in heart beleeued with my mouth cōfessed yea many years publikely taught in the church both by word by bookes published my desire was to comprehend the same wholly in one iust volume that all posteritie might knowe what my faith hath beene and that all the faithfull both now liuing and to come and so all the true catholike church may euidently vnderstand that I neuer consented to such heresies as do now spread all about or euer heretofore did spread specially seing that if I haue beene deceiued in any one thing I submit me to right iudgement therein and I wish that my escape may be examined reformed by the touchstone of the holy scriptures and by the analogie of faith Now to dedicate this my booke vnto your Hon. I was induced by many and those verie honest causes which I trust shall not bee disallowed either of you or any other good man It was meet that a booke not ill containing good doctrin should haue a good patron who both for his pietie would and for his learning could defend the same and that constantly whereunto how much the nobilitie of blood and generosity of minde if they be ioyned with true pietie can help we haue learned by long expetience For it is proper vnto a noble man to be constant in a matter commendable and worthie of honor and not to suffer himselfe to be carried away from any honest purpose either by weale or woe Sinceritie and constancy are such vertues as cannot fall into rusticall and scruile mindes Add hereunto that I iudged it a thing honest and necessarie that there should some monumēt be extant to all men in all ages of my duetiful obseruāce to you of our christian friendship For the friendship which proceedeth of vertue and is therefore sincere and sound is a thing both with God and men most worthie of all praise such as was betweene Dauid and Ionathan Peter and Iohn Paule and Barnabas For as all haue not faith as the Apostle said so al haue not true friendship as faith so also loue is from God saith Iohn and springeth from true pietie and vertue Ours doubtlesse was not setled through flesh and blood but through Christ pietie religion and loue of the same religion whereunto afterwards was added a likenesse of our mindes studies manners and a most sweet conuersing together for many yeares whereby the same was confirmed and so confirmed that it could not by any though very great distance of place no not in many yeares bee diminished or weakened What that it hath not onely cōtinued hitherto firme and constant but also hath euer and stil doth seeme more and more daily to increase the holy ghost more and more kindling this brotherly loue in our hearts I surely for my part do well feele how great a desire is in me both to see you and to speake with you yea and to imbrace you in the Lord as also I well vnderstand both by your letters vnto me and by your kinde dealings in my behalfe what great care you haue of me So true friendship which is wrought by the spirite of God is euer wont continually to be preserued and increased And surely such good things as proceed frō God and may also be for the profite of others those wee ought to shew forth celebrate by al meanes that we can for his glory the edification of our brethren Therefore as it was Gods will that the particular leagues of friendship of some of the Saintes should be commended in the scriptures so this of ours ought not to be buried in perpetuall silence Hereunto also besides that with your singular beneuolence fauour you haue respected not onely my selfe as is said but also my deare kinse-men and all that honest and christian familie of the Limacii such also haue beene your good benefites and offices towards me that vnlesse I would bee vtterly vnthankfull I must needes minde if not a full recompence yet at least an honest declaration of a gratefull heart especially seing true friendship cannot consist among
ouerthroweth common-wealthes This is our faith concerning the gospell of our Lord Iesus Christ IX Errors We condemne therefore the Antinomi whosoeuer disallow the morall law and cast the same out of their churches as contrarie to the gospell or nothing appertaining to christians and do reproue those magistrats which labour to bring in Moses politicall precepts among their people CHAP. XIIII Of the sacraments of the nevv Testament BEcause God to make perfect that communion with Christ wherein consisteth the whole participation of saluation would not onely vse the word of the gospell by it self alone but also other external signes applied and ioyned to the worde of which two consisteth a Sacrament Therefore after our confession of the gospell wee haue also adioyned our confession of the Sacraments and the same briefe and plaine and agreeable to the holy Scriptures and chiefest articles of our christian faith I. VVhat wee meane by the name of a Sacrament We knowe that a Sacrament is properly a holie couenant or oath and promise on both sides that is made betweene God his people not simply but established and confirmed by sacred rites ceremonies as it manifestly appeareth in the Sacrament of circumcision betweene God and Abraham and betweene Christ and vs in Baptisme which succeeded the circumcision Therefore Sacrament is ofteÌ„ taken of the Fathers for that whole action either of Baptisme or of the Lords Supper wherein there goeth before a promise on both sides holily confirmed with external rites and seales or signes and euen with the bloode of Christ But afterward by a Synecdoche they vnderstood by the name of Sacrament onely the rites and signes added to the word And this last signification hath beene much vsed in the church We therefore call a Sacrament according to the significatioÌ„ receiued in the church not the word alone nor the element alone but the element water or bread wine ioyned with the worde of the gospell according to Christs institution according to that same of Augustine To the element commeth the worde and then it is a Sacrament II. Sacraments of what things they bee Sacraments But because euerie Sacrament is a Sacrament of some thing this thing wee saye is that which is meÌ„t in the word of the gospell namely the grace of God in Christ or rather Christ himselfe with grace saluation placed in him For him doth the gospell wholy propound or set out vnto vs and vnto his communion as the word so the Sacraments also were instituted and do draw our mindes by their signification and therefore that which is outwardly giuen wee call it a signe of him which is to be receiued in wardly and that which is done without we cal his seale which the holy ghost worketh inwardly in our hearts III. Of vvhat parts a Sacrament consisteth Hereby also we knowe of what parts properly consisteth a Sacrament namely of the word and outward signe but so as they be referred to the thing signified and represented by them and whereof they are a Sacrament For that wherof any thing is a Sacrament can not be the Sacrament it selfe nor parte of the Sacrament sith euerie Sacrament is a Sacrament of some other thing then it selfe Meane while we doe not simplie separate the thing it selfe from the Sacrament neither do we denie but among the fathers and most of the godlie and learned writers vnder the name of Sacrament is comprehended that it selfe whereof any thing is a Sacrament as by the name of Baptisme not only is vnderstood the outward washing with water and the word but also is contained the verie inwarde cleansing of the conscience from sinne regeneration Therefore we embrace that saying of Ireneus of the Lords supper that it consisteth of an earthly matter and a heauenly Neither doe wee our selues vse to forbeare such kinde of speaches when we talke of the sacrameÌ„ts but yet in this sence not that it is properly a part of the sacrament sith it is rather that to the participation wherof the sacraments doe bring vs but that the sacrament hath a mistical relation vnto it and by the band or knott of this relation the earthly matter is coupled with the heauenly And thus doe wee reconcile many sayings of the learned writers and of the Fathers which seeme to haue some diuers and contrary meanings when indeede their opinions are one the same euery where most of them calling sacramentes simply by the names of signes figures tokens tipes antytipes formes seales sealinges cerimonies visible wordes and such like names others saying it consisteth of an earthly matter a heauenly which howe it is to be vnderstood we declared euen nowe but all often calling the sacraments by the names of those things whereof they bee sacraments after the vse of the holy Scriptures when as notwithstanding all men haue ment and professed in the name of sacraments these three thinges the word the signes added to the word and the thinges where of they are signes IV. Causes why the Lord would haue the external signes added to the word of the gospell and why they are called visible words We beleeue also and freely confesse that these visible signes by Gods institution were added and ought to bee added to the word for a more full and firme confirmation of the word in our mindes sith it is euen vnto such an ende that euery where among all nations they vse to put their seales to writings and to testaments Which is also the cause why Augustine calleth the outward signes the things obiect to our sences visible wordes because indeed they were instituted to this ende and added to the word that they might doe that which the worde doeth that is that the same which the worde signifieth to our eares the signes may represent to our eyes other sences and so might confirme the word and promises of God and as by the word faith is stirred vp in our mindes so also by the outward signes as it were sealed with seales it might be more throughly confirmed and increased and lastly that as the worde so also the holie signes be instruments of the holy ghost by which wee are brought vnto that communion with Christ and do conioyne therein And we haue no doubt but all this was instituted of God for our infirmitie and ignorance and for the weakenes of our faith that the same might be helped not onely by the word but also by the viâ—ible signes by which faith properly we take hold on Iesus Christ and grow together in him V. VVhere the words of the institution are not rehearsed there is no sacrament therefore without vse they bee nothing but as they are in their owne nature But as we beleeue that the signes are added to the word not for superstition but for greater confirmation of our faith so also that the word in administration of the sacraments is necessarie not to charme vs but to stirre vp faith in vs so that where the
remembrance of it and to waigh in their minds to what ende they were baptized or what they haue obtained of God by baptisme what also they promised to God therein whereby they may the more be confirmed in faith and grow vp into the communion with Christ and bee made more carefull of performing their dueties For baptisme is not bestowed on vs for remission of originall sinne onely or our sinnes past but of all the offences of our whole life euē as the pulling out of the waters is a signe of a newe life not for one day but for al our time as the Apostle saith Rom. 6.4 VVe are buried with him euer into his death by baptisme that as Christ rose from death by the glory of his father so we should alwaies walke in newnesse of life Wee were once washed with outward water but the blood of Christ is a continuall streame washing and cleansing vs daily from our sinnes VIII By whome baptisme ought to bee administred Wee beleeue also that holie baptisme is to bee administred by those by whome also the gospell is preached For to whom Christ said Goe into the whole worlde and preach the gospell to them he also said Baptizing them in the name of the father and the sonne and the holy ghost teaching them to obserue whatsoeuer is commaunded you IX Errors Therefore we condemne all aswell auncient as late herisies which haue at anie time beene scattered against the sound doctrine of baptisme Seleucus and Hermias who baptized with fire The Cerdonians and Marcionites who vsed another forme of words then that which was prescribed by Christ baptized in the name of another God then of the father sonne and holy ghost those also which baptized in the name of Iohn or any other man the Cataphriges who baptized dead mē with all Donatists and Anabaptists who rebaptize them which come vnto them which denie that infants ought to be baptized and those also that denie baptisme to be true vnlesse there bee added exorcismes spittle salt and other cerimonies deuised by men CHAP. XVI Of the Lords supper BY that which we haue saide of the communion with Christ and of the worde of the gospell of the sacramentes in generall and of Baptisme may easilie be gathered what our faith is concerning the Lordes Supper I. The sacrament of the supper is an instrument of the holie ghost to helpe forvvard the communion with Christ and with the church We beleeue that the sacrament of the supper is not onely a testimonie of our communion with Christ and with his flesh and blood and with the whole church but also an instrument of the holie ghost to confirme helpe foreward the same the Apostle saying the bread vvhich we breake 1. Cor. 10.16 is it not the communion of the Lords bodie the breaking and the taking of the blessed bread he calleth the communion of the Lordes bodie because they which eate with an actuall faith in the Lorde doe ioyne in communion with the Lord and with his flesh and blood as also they that imbrace the word of the Apostles in faith do receiue a communion with the Apostles that cōmunion is with the father and with his sonne Iesus Christ II. A confirmation of the former opinion For as baptisme is an instrument to begin this communion because by it wee are borne againe in Christ so is the supperinstituted to make perfect the same because in it wee are fedd or nourished with the flesh and blood of Christ that we may growe vp in him as the Apostle saith 1. Cor. 12.13 vve are all baptized into one bodie and we all drinke of one drinke into one spirite III. The increase of our communion with Christ is the principall end of the Lords supper There are also other endes of the institutiō of the Lords supper namely that beeing admonished both by the words signes which represent vnto vs Christs death and his blood shedd for vs we should reuerently esteeme of the benefite of our redemption as the Apostle saith As oft as yee shall eate of this bread 1. Cor. 11.20 yee showe the Lords death And therefore the ende is that we may be confirmed in the faith concerning remission of sinnes we may be nourished into hope of a blessed resurrection wee maye giue thanks to him for so great a benefite we may be stirred vp to repentance and lastly we may openly before the whole congregation renue our couenant begunne with God But sith all these things tend to this that we may more more be vnited to Christ be made one with him and he more feelinglie liue in vs and we in him being now made flesh of his flesh and bone of his bone therfore we doubt not but the supper is principally instituted for the increase of this vniting and communion with Christ wherein our saluation is made perfect and accomplished Whereunto it also tendeth that bread and wine are the nourishments of the bodie so as wee may hold it for most certaine the flesh and blood of Christ is the same in nourishing of our soules preseruing thē in life that the bread and wine is to our bodies IV. The bread why it is called the bodie of Christ Whereuppon we may also vnderstand why Christ called this bread his own body namely not for that it is either properly his verie true bodie or that there is any such body cōtained within it or also that it is onely a bare signe of his bodie broken and dead for vs but that it is a sacrament for sacraments saith Augustine take vnto them the names of the things whereof they be sacraments and therefore an instrument also of the holie ghost to communicate vnto vs the true body of Christ to confirme vs in his communion Like as for the same cause the Apostle also called baptisme not the signe of regeneration Eph. 5.26 but the vvashing water it self of regeneration namely because that by this washing of water through the worde as by a fitt instrument Christ by the working power of his spirite doeth inwardly wash and cleanse vs and begett vs a new V. The true and substantiall body of Christ is spoken of the bread but improperly and figuratiuely Wherefore we doubt not but in the words of the supper the true and naturall bodie of Christ is spoken of the bread especially sith it is added for expositions sake which is giuen for you So that it is most truely said that the bread is Christs bodie euen that true bodie which was giuen for vs but yet this is improperly figuratiuely sith in verie deede the bread was not giuen for vs but the verie bodie of Christ whereof the bread is a sacrament VI. The bodie of Christ is not in the bread reallie and properlie Hereby we are also confirmed in this opinion that as the bread is not properlie the verie bodie of Christ but a sacrament thereof so also Christ is not
indeed such a magistrate is not in that behalfe the minister of God Wherefore if we must be subiect and obey the magistrate for conscience sake not for feare onely Rom. 13.5 then we conclude that where we cannot for conscience obeye him neither ought wee there for feare to obeye him In other matters Rom. 13.2 whoso resisteth the power we knovve that he resisteth God and shall receiue to himselfe damnation III. We must praye for all magistrats that vvhat there dueties are they may indeede performe and what the duetie of euerie magistrate is But seing the duty of euery free magistrate is to haue a diligēt care both in making lawes in giuing iudgement and also in punishing offences that their subiectes maye liue vertuouslie and after Gods lawes the summe wherof is that we should liue in this world Tit. 2.12 soberly therfore chastly and honestly and rightly therefore peaceably with our neighbours and godlilie towardes God and that no princes can performe this of themselues vnlesse God indue them with a knowledge of their duetie stirre them vp both to will and to performe therefore that which we do according to the Apostles precept Phil. 2.13 1. Tim. 2.2 the same wee teach others that they should also do namely that they must pray for all magistrats of what sorte soeuer that they maye both bee willing and able to performe that which is their duetie so may bring to passe that we may lead a quiet peaceable life in all honestie and godlinesse that is that wee may liue all friendly and in peace on with another that a publike honestie may be obserued and true pietie and religion preserued and encreased IV. It belongeth principally to a christian prince to take vppon him the care of christian religion And if he bee a christian and godlie magistrate wee beleeue that it chieflie belonges vnto him that besides the regard of the publike and politick good and profite of the publike and politick peace and honestie he should also take the peculiar care of christian religion sith the Lord hath made him the keeper of both the tables Ios 1.8 Deu. 13.2 c. and commaundeth him that as a prince he alwaies keep the law of God in his hands that he may punish aswell idolaters and blasphemors false Prophets and seducers as murtherers and adulterers and the same is aboundantly confirmed by examples of godlie kings in Israell and christian princes Constantine Valentinian Theodosius Iustinian others who not onely as priuate men but also as kings serued the Lord according to his commaundement euen as concerning their duetie and office Tō 2. ep 50. Saint Augustine most learnedly noted out of the second Psalme and declared it to Boniface V. The office of a godly prince concerning religion is two fold and wherein it chieflie consisteth Now sith the duetie of a godly prince that is a magistrate which hath a free power ouer any people and authoritie within his iurisdiction to institute and reforme religion is twofold which hee oweth to Christ and to the church in the cause of religion one about such things as belong vnto religion the other respecteth men which are in his iurisdiction and subiect vnto him for the first our beleefe is that he should diligently take heede that by the pure word of God rightly vnderstood and expounded by the verie word it selfe and according to the principles of faith that which they call the analogie or rule of faith religion may be instituted in his dominion or kingdome or where it is instituted may bee kept found and pure or where it is corrupted may be restored and reformed to the glory of God and saluation of his subiects For this we read hath beene commaunded of God and of Moyses and euer obserued of all godlie princes VI. A declaration of the former opinion by the parts We beleeue therefore the duetie of a godlie magistrate is first to knowe out of Gods word generally and according to the summe of the pointes of faith which is the true and christian religion and which is the apostolicall doctrine whereunto the church is to bee reformed that he may do or dare to do nothing onely by the iudgement of others but also vpon his owne sure knowledge Then this being thus knowne to haue a care that ministers which are meet men for the office not by his owne choise but according to the rule of Gods word may be chosen called and ordained Thirdlie to bring to passe that by them both the doctrine of saluation deliuered in the holie scriptures may be set forth expoūded and often beat vppon and also the sacraments according to Christs institution administred yea and the discipline ordained of Christ exercised Fourthly to haue a regard to this that schooles may be erected wherein aswell good artes and tongues may bee diligently taught as also the holie scriptures faithfully expounded and the studious may learne the summe of christiā wisedome Fiftly wherby ministers and teachers may be held in their duety and so true religion by them preserued in the church to do their best that priuate cōsultations yea and also prouinciall Synodes as is saide before may at least twise in the yeare be called Sixtly to carrie a speciall care to the goods of the church that they maye bee bestowed on the right that is on the true godly vses and that all necessarie things bee supplied to the church and to the ministers thereof VII A godly prince ought not to deale with all men of a diuerse religion after one manner But seing to say something brieflie of the other duetie of a prince concerning religion there be diuerse kinds of men which a prince may haue vnder his gouernement namely either meere infidells or such as indeede professe Christ but yet are also open idolaters or in manie things apostataes from the apostolicall church or in some article of the faith manifest heritikes or else erre vppon simplicitie or such as are rightly persuaded in all matters we doe certainly hold that a prince ought not to vse one kinde of measure towards all these sortes for some of them are to be loued cherished and honored some to bee winked at some not to be suffred other some to be quite cut off and none must bee permitted to blaspheme Christ or to worshipp idolls or retaine vngodlie ceremonies VIII All men must be subiect to the higher powers and all the higher powers must be subiect to Christ himselfe and to his word Lastlie we beleeue that euery soule that is Rom. 13.1 euerie man none except and therefore also euerie inferior power must bee subiect to the higher and greater power yea and that superior power also no lesse then the inferior and all other men must bee subiect to Christ the king of kings and Lord of all Lords Apo 17.14 1. Tim. 6.15 For it is Gods will that they should al kisse the Sonne and bowe their neckes vnder the yoake
of his discipline And therefore wee beleeue that it belongeth to the true gouernment and edification of the church that princes should chiefly subiect themselues to be taught admonished and reformed by the word of God whereby others by their example may doe so also the more chearfully and that if they refuse to do it the princes or rulers maye more freelie punish them for it and compell them to their dueties IX Errors We therefore condemne all contemners of magistrats rebells seditious persons enimies of their common wealth and whosoeuer doe either openly refuse to performe their dueties which they owe to their rulers or doe craftely shift the same We condemn by name the error of the Anabaptists saying it is not lawful for a christiā man to beare office much lesse to vse his authoritie ouer his subiectes in the course of religion affirming that it is free for all men to follow what religion he will none ought to be compelled to faith We disallow them also which giue authoritie in religion vnto magistrats onely as they saye for names sake denying that they haue authoritie to call Synodes to consult about religion to reforme churches and to determine out of the scriptures such thinges as pertaine to the peoples saluation and will haue them to bee nothing else but the executors of those things which the bishop appoint As also neither do we allow those magistrats who without a sufficient knowledge in the causes do alter religion vpon their owne pleasures do condemn men neuer heard and spoile and confiscate their goods set downe rules of religion not out of the scriptures but rather against the word of God and beare themselues not as seruants of God in the church of God but as Lords ouer the churches nor will bowe their neck vnder the yoake of the sonne of God For whome that they may haue a greater knowledge of God and better mindes wee praye and beseech God the Father and the Lord Iesus Christ CHAP. XXVII Of perpetuall remisson of sinns in the church of Christ I. There is a perpetuall dispensation of remission of sinnes in the church and thereunto is the perpetuall ministerie of the word ordayned WE haue before confessed that so soone as any one is ingrafted into Christ by his holy spirit he presently obtaineth forgiuenesse of all his sinnes committed and draweth a new life from his head Christ and so is made a liuelie member of the church But because the most holie ones that are in this militant church do daily sinne euē to the last ende of their liues so that they haue still need of new forgiuenesse of their sinnes and also of new repentance and new faith to apprehend forgiuenesse of sinnes in Christ that faith and repentance is stirred vp by the ministerie of the word and sacraments therefore wee beleeue that remission of sinnes is dispensed and bestowed perpetually in the church by the ministerie of the word and sacraments and that the ecclesiasticall ministerie which is perpetuall in the church is ordained thereunto II. What we meane by the name of remission of sinnes And sith there be three things in sinne the action it selfe the wickednesse of the action therefore the sinners fault remaining in him and lastlie the desert of due punishment cleauing vnto the fault then we vnderstand that our sinnes are forgiuen vs when not onely the faulte and wickednesse of the action is not imputed vnto vs but also when as the desert or guiltinesse is taken awaye and the due punishment pardoned For then are our sinnes properlie forgiuen vs and we when wee desire in prayer that our sinnes may be forgiuen vs wee desire not onely to bee absolued from the fault and that the iniquitie maye not bee imputed vnto vs but also that the punishment and condemnation due vnto vs for the iniquitie may be forgiuen and we deliuered from our debts and guiltinesse seing that neither we can say that we forgiue our brethren their debts vnlesse wee set them free from the debt it selfe and from all satisfaction and seing it is certaine that we are not commaunded to aske any thing but that which he will giue vs and that Christ hath cancelled the hand writing of all our debts hauing himselfe made a perfect and full payment and satisfaction III. The afflictions vvhich the children of God endure after their sinnes are pardoned are not punishments and satisfactions for sinnes past but fatherly chastisement for those to come But whereas God after the forgiuenesse of sinnes is wont to afflict and scourge his children with manie torments wee beleeue that God doth it not for that they should by that meanes either wholly or in part satisfie his iustice for their sinnes seing that one full satisfaction of Christ for vs is inough and more then inough but that by them as by fatherly corrections we may afterwards be more warie and take heed what belongeth to the mortifying of sinne that dwelleth in vs and that we should no more so easilie slipp into sinne whereuppon we with Augustine do cal them and teach that they are to bee called T. 7. de pec mer. Rē lib. 2. c. 33 34. not the punishments of sinne but the tryalls of faith and exercises of the Saints IV. Sinnes are properly remitted of God alone freely and for Christs sake our mediatour Wee beleeue also Ies 43.25 that our sinnes are properly forgiuen vs of God onely by meere fauour and for Christ our mediatour sith also it is he alone against whome we properly commit sinne both mediatly and immediatly whē as we breake his lawe Luc. 23.34 and it is alwaies in the power onely of the creditour to gratifie his debtors and to forgiue their debts Whereupon Christ also as man prayed his father for them which crucified him that he would pardon them Luc. 5.21 c and forgiue them their offences when the Iewes said vvho can forgiue sinnes but onely God he partly by holding his peace and partly by shewing a miracle confirmed it Wherefore in that that Christ of his owne authority forgaue sinnes we with the fathers do beleeue it may well bee concluded he is true God sith the same cannot bee done by any meere creature but onely ministerially or as being a minister as they speak in the name and authoritie of God Mat. 18.18 Ioh. 20.23 Which wee knowe was equallie giuen not to one alone but to all the Apostles and so to all lawfull ministers of the gospell V. Christ God and man indeed forgiueth sinnes but in a diuerse manner as he is God as he is man Whereon it also followeth that Christ god and man which wee also confesse together with the father and the holie ghost forgiueth sinnes but he doth it in one sort as he is God and in another as he is man For as he is god he doeth effect the same properly and of his authoritie but as he is man he doth it and did
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
truely ioyned to him by the holie spirit and so to haue beleeued in god the father in his sonne Iesus Christ and in the holie ghost and to haue bin liuelie members of the holie church and to haue had communion withal the Saints and obtained forgiuenesse of their sinnes which the Lord also teacheth saying He will say to them which shal be on his right hand come yee blessed of my father possesse the kingdome prepared for you before the foundation of the vvorld for I vvas hungrie and yee gaue me to eate c. II. A confirmation of the former opinion and that eternall life is not giuen for our owne works but for Christ in whom we are freely chosen blessed and made the children of god For by these wordes the Lord seemeth to haue declared vnto vs that our good workes are testimonies of our election blessing and adoption in Christ and so of our lawfull inheritance and that the cause whereby we shall obtaine eternall life and possession of the heauenly kingdome is partly because that ere the beginning of the world that is ere we had done any good thing that kingdome was freely prepared for vs in Christ partly because we were blessed of the father namely Eph. 1.3 with all spirituall blessing in Christ and therefore called by grace iustified forgiuen our offences and sanctified lastly because we were in the same Christ adopted the sonnes of God and â—â—nued or borne againe by his spirit therefore made coheirs with him of the kingdom which he plainly ment by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the right of inheritance possesse as sonnes VVhereas the Lord therefore shall recken vp the works of pietie he shall do it wee doubt not to this purpose that by them it may appeare to the whole world that wee were the truely blessed chosen iust children of God to whome the inheritance was due Rom. 8.17 the Apostle saying If sonnes then heires also but that wee are the sonnes of God is declared by our regeneration and regeneration by the effectes of regeneration which are called works of faith and pietie III. As the godlie shall haue eternall life so the paines and fire of the wicked shal bee eternall And as wee beleeue that the children of God shal obtaine eternall life so also we confesse that the hypocrites and all the wicked shall bee cast into the fire that neuer shal bee quenched and there bee tormented for euer Christ saying plainely Goe yee into euerlasting fire Mat. 25.42 IV. How happie that eternall life shal be it can neither be said nor thought But what and what manner of life it is and how great felicitie which is ment by the name of the heauenly kingdome wee doe with the Apostle freely confesse 1. Cor. 2.9 that neither eare hath heard nor hath it come into mans heart to conceiue for it is a matter greater and more excellent then can be comprehended in mans vnderstanding of such passing happines that nothing caÌ„ be wished more happie We therfore simply beleeue that we which are christs which are guided by his spirite which depend on his word which lastlie doe place but whole hope of saluation in him shall all bee most blessed Mat. 13.43 shall all shine as the sunne in the fight of god we shall all see God euen as he is 1. Cor. 13.12 we shall all liue a heauenlie and diuine life with Christ his Angells and be deliuered from all sinne from all misterie from all ill without any longer griefe without feare without lack or desire of any thing 1. Cor. 15.28 Apo. 22.3.4 because God shal bee all in all and wee shall behold his face And in that citie shal be no more night neither shall there neede any candell or sunne-light because the Lord shall giue vs light and wee shall raigne for euer and euer with Christ Iesus our head spouse Sauiour and our Lord to whome bee praise honor and glorie worlde without ende Amen Obseruations of the same Zanchius vppon his owne confession NOT few nor smale were the the occasions whereby I was induced rather to adioyne these mine obsernations to my confession it selfe then to alter anie thing therein contained Many there bee to whome it is not vnknowne vpon what occasion at what time at whose commaundement in whose names and for what purposes I euen against my will and constrained thereunto wrote this summe of christian doctrine For although there is no man but seeth that this coÌ„fession as was neuer looked for is published in their name for whose sakes it was written yet how this came to passe for what causes it was done all men do not know manie wondring at the deede yet ignorant of the true causes Hereuppon how diuerse suspitions many men might gather how diuerse iudgements might bee giuen of me and of the confession it selfe I say not of priuate men but euen of the whole congregations yea howe diuerse and sinister speaches might be throwne out among the vulgar sort who is it that perceiueth not I was therefore enforced before I dye to stoppe such sinister and false suspitions iudgementes and speaches concerning my doctrine That I thought could bee done by no better meanes then to publish a parte by it selfe both the confession euen as I write it and a part likewise my obseruations vppon the same wherein what so is darke is expounded and what so is doubtfull is confirmed so to leaue the iudgement of the whole matter together to all the true catholicke church I thought moreouer it would bee no little help to take away al suspicions of men if there be any conceiued if such iudgements as learned men haue giuen of my confessions I make knowne to all the godlie readers out of their owne letters especially sith by them it may well appeare vnto euerie man what were the causes why the confession came not forth in the same manner as was appointed One great learned man write vnto me concerning that matter in these words Whereas you write vnto me concerning your confession it hath beene read ouer both by me by N. and others with great pleasure which is written verie learnedly and with an exquisite methode and if you take out that same which you haue added in the ende concerning Arch-bishops and the hierarchie it pleaseth me passing well But whenas together with the brethren N.N. which are with vs we conferred about the way and meanes of an agreement among the churches of our confession to be begonne they all with one consent thought onely this to be the safest and speediest waye that the confessions of faith receiued and set forth by euerie of the churches in each prouince should bee composed and framed into one harmonie that they might bee alike touching the substance of faith all of them and each church embrace theÌ„ as their owne This their aduise sith they coÌ„mended to vs by many reasons we haue writteÌ„ vnto you
personally vnited to the diuine therefore the gifts of God conferred vpon the same are without measure as is declared in the aphorisme following The 12. aphorisme Although when I wrote this confession I thought to my selfe that I had hādled al things which belong vnto this article of the person of Christ yet I thought for the better explaining thereof to ioyne this also which followeth to that which I said before 1 There is and euer was one onely person of Christ For there is but one onely begotten sonne of God and one and the same Christ 2 This person being from all eternitie by the naturall begetting of the father is proper vnto the word but in time was made common to the humaine nature taken to it by vertue of the personall vnion For in the word the essence which it hath common yea the verie same with the father the holie ghost is to bee distinguished from the proper manner of subsisting whereby it comes to passe that it is a certaine Hypostasis or person distinct from the father and the holie ghost and therefore is and is called the Hypostasis or person proper to the sonne or to the worde But this eternall Hypostasis proper by nature vnto the word is by this vnion made common as we said with the diuine nature and the humaine taken vnto it namely that the vvorde doeth no lesse subsist really in this humaine form thē it doth in that diuine form in that respect is no lesse true and perfect man then true and perfect god yet the natures properties and actions remaining safe and distinct 3 Therefore into the vnitie of that immeasurable most pure and most perfect person was taken the humaine nature that is that lumpe consisting of the reasonable soule and flesh of man finite compounded and needing many things But how not so as that for example it cōtained that infinite person within the boūdes or limitts of it owne finite or determinate substance or that it spredd it selfe as it were stretched out into the largenesse of it And that which wee say of this propertie the same is to bee thought and beleeued of all the rest because they all remaine vnchaungeable and vnmixed How then was the humaine nature taken surely it was so taken into vnitie of the same person that yet it is not made the verie person but rather existeth in the person is borne and sustained of the person and euer dependeth wholly vpon the same For this vniō of the natures according to the Hypostasis or vniting of the Hypostasis is made without alteration confusion or diuision 4 Whereby it also followeth that the nature taken to speake properly is not a part of this person as is aforesaid For like as of the vnion of the two natures there is not framed a third nature so neither by taking the humaine nature into vnity of the diuine person is there framed as it were a new person which should be the proper person of Christ and should differ from the person of the word which is the word it selfe For it is altogether the verie same nor doth it differ from it selfe except herein that the same which subsisted onely in the forme of God and was onely God now subsisteth also in the forme of a seruant is also man and before was as a king naked but is nowe clothed with our flesh as with a purple garment so that for this cause the fathers not amisse called the same in some sort a compounded person But marke also this difference besids the rest that the garmēt pertaineth not to the essence of a king but the humaine nature in Christ is in such sorte that without it cannot be defined what Christ is 5 Which is the cause why the humaine nature thus takē is to be reputed acknowledged as it were a part of the person of Christ namely because it is so taken into vnity of his person that as the vvorde with this humaine flesh is said to be and is man so also this flesh in the word and with the word God is said to be and is God as Athanasius Gregorie Nazianzene Damascene and other fathers haue proued out of the scriptures for that flesh is God not by nature but by Hypostasie in which sense the same flesh is omnipotent and present in all places whereuppon it comes also that what honour belongeth to the word of it selfe the same is also to bee giuen to the flesh in the word and for the word because of them both there is but one and the same Hypostasie 6 Add this moreouer for better explications sake that the word although wheresoeuer it bee and it is in all places there also the same is not onely god but also man and that because it hath in all places the humaine nature vnited therunto by Hypostasie yet where soeuer it is it selfe it doth not make it selfe an Hypostasis or personal to the humaine nature but only there where the same nature existeth namely so as that nature is sustained borne and wrought or mooued by it For how should the same be said to bee sustained where it doth not exist the feete are sustained by the soule not wheresoeuer the the soule is be it in the head but onely where they themselues are existing When the flesh was in the virgins wombe the word being then personally vnited vnto it did not thē sustaine the same out of the wombe of Marie but onely it was Hypostasis vnto it in the womb which sustained the same there and not in any other place which is also to bee said of all the time of Christs life when he liued in diuers places Likewise after his death it was Hypostasis vnto his bodie when it was dead and buried sustained the same in it selfe but where surely not in heauen where the bodie was not but onely in the graue euen as also it was Hypostasis to his soule separated from his bodie not in the graue but out of the graue sustained the same in it selfe And now it sustaineth both the soule and bodie together in heauen not in earth much lesse euerie where 7 Neither doth it follow vppon this doctrine that the personall vnion is dissolued neither doeth it come to passe that the whole person is not Hypostasis to the flesh but onely in parte The reason is because this person of the word as it is infinite so also is it most simple and pure and therefore both is wholly Hypostasis to the flesh wheresoeuer the flesh existeth is also wholly Hypostasis in other places where the flesh existeth not being it selfe existing in the forme of god Indeed the soule as is aforesaide is wholly Hypostasis to the head giuing life to it and sustaining it but where not in euery part of the body but onely in that where the head it selfe is and out of the head is also wholly hypostasis to the feet sustaining them too not where the head is but where the
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
hypostaticall or personall vnion 19 Out of which place it euidently appeareth first that those things which are of the flesh are no lesse giuen to the word then the things of the word to the flesh then that they which belong to the word are giuen to the flesh after no other manner then they which pertaine to the flesh are giuen to the word lastlie that this manner of giuing is called the manner of mutuall pradication not simplie and in the abstractiue names of the natures but in the concretiue noting the person 20 Moreouer what this manner of praedication is and why it is so called the same Damascene expoundeth in the 4. chapter both by example and by the cause in these wordes This manner of mutuall praedication is vvhen those things vvhich are proper to one nature are spoken of the other nature by reason of the hypostaticall identitie or personall vnion of them both and for that the one nature is in the other for example vvee may say of Christ this our god was seene vpon the earth and conuersed with men and this man is vncreated not subiect to passion not circumscribed in any place And the examples added doe manifestlie shewe howe one nature doeth attribute those things which are proper vnto it selfe to the other and for what cause For God in that by this name is ment the diuine essence was not seene on earth but onely in that the person is ment by it which is both God and man 21 Therefore we mislike not that receiued description of the communicating of proprieties The communication of the proprieties is a praedication wherein the proprietie agreeable to one nature is giuen to the person in a name concrete because these two natures the vvorde and the humane nature taken are one existence or person 22 Thus therefore we iudge that the communication of the properties may not amisse be defined the communication of the proprieties is a praedication or a manner of speach wherein the proprietie that is the concrete name signifying the proprietie of one nature is spoken really of Christs person signified by the name of the other nature and is spoken onely in worde of the other nature in the concrete by reason of the coniunction of the natures the personall vnion thereof 23 But we say it is all one to be praedicated or said of the person signified by the coÌ„crete name of the other nature and to be said of the concrete name of the other nature signifying the person as also the proprietie and the concrete name signifying the proprietie of the one nature are in this matter alone 24 For this question was propounded by the fathers against the heretikes not so much about the things themselues as about the manners of speaking which the holy scripture vseth speaking of Iesus Christ when sometime it saieth The Lord of glorie vvas crucified sometime The sonne of man vvhen he vvas on earth vvas also in heauen and other such like namely how such phrases should be vnderstood 25 For none of any sound iudgemeÌ„t euer doubted but as the natures so also the essentiall proprieties of both the natures remained distinct whole and vnconfounded in the person of Iesus Christ after the vnion so as for example sake neither the deitie was made passible and locall nor the humanitie impassible and vncircumscribed as some heretickes falsifying the scriptures haue blasphemed 26 Now the very foundation of this whole exposition was the true and neere vniting of the two natures within themselues and a meeting of them into one and the same person vnspeakably made without conuersion without confusion without diuision without separation 27 For Damascene declaring this after he had taught how those things which are of the flesh are giuen to the vvorde and likewise how the things of the word are communicated to the flesh namely according to this manner of praedicaâ—ation he adioyneth the cause thereof saying by reason of the meeting together of the partes one with the other and the hypostaticall or personall vnion in the 4. chapter This is the manner saith he of mutuall predication vvhenas one nature doth giue the proprieties of one nature to the other which it doth in respect of the personall identitie the ioyning of the natures one with the other Now this ioyning of the natures one with the other is the very vnion that is an inward absolute and most perfect vniting them together As Damascene both els where especially in his 4. booke and 19. chapter expouÌ„deth it saying But the diuine nature once going through the flesh gaue vnto the flesh also an vnspeakable going to the diuine nature vvhich vvee call the vnion 29 We our selues add that this vnion is also the finall cause of this forme of speaking because therefore this reciprocall praedication is deliuered in the holie scripture that the true vnitie of the natures in one person of Iesus Christ might be shewed which is the cause why these verball praedications can by no meanes be said to be vaine or to no purpose seing they haue great vse shewing how the two natures are vnited into one person without confusion 30 Moreouer this same communication of the proprieties for example in this proposition God was crucified we say to be both verball and reall in diuers respects For in that by this concrete word God is ment a person which is not onely God but also man it is a reall predication For because he was man therefore he truly and indeed died But as the deitie is meant by the formall signification as they speake or as God simply is meant thereby it is a verball praedication and that a true one For god is truely said to haue died by reason of the person togither meant and that which is God indeed died not nor could die although he which is God did truely die 31 These thinges thus declared it is easie to iudge of the diuers enunciations which be tru and which false and in what manner of Praedication each one is to be taken Neither one nature nor the proprieties thereof can by any meanes neither in the abstractiue name nor in the concretiue be predicated or spoken of the other nature signified in the abstractiue For it is as false to say The humaine nature or the humanity is God as to say The humanity is the dietie And as false to say the humanity is immeasurable and infinite as to say the humanity is very immeasurablenesse or infinitenes Therefore in all the scriptures is no such kind of speech to be found 32 Neither can one nature or the proprieties thereof be spoken in the abstract of the other nature signified either in an abstractiue or concretiue name For both these propositions are false God is the humanity and the Deity is the humanity 33 Of either of the natures signified by what name soeuer the thinges that are proper therevnto may truely be spoken and that of them both in the concrete but of