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
of God neither can we do all that we would But because our regeneration is as it were onely begonne and not as yet perfect so that whereas we were before wholly flesh now we consist partly of the spirite and partly of the flesh Gal. 5.17 which do cōtinually fight the one against the other that what good things we would them wee cannot performe but in our spirite we serue the lawe of God Rom. 7.25 but in our flesh the law of sinne Therfore we beleeue that which wee also knowe by experience in the regenerate that much bondage still remaineth much darkenesse in the soule and peruersnesse in the heart and weakenesse in all the faculties of minde and bodie that wee haue still neede of new help from God and new grace whereby both our mindes may be more and more enlightened and our willes made better better and our strength to do good more increased and perfected And therefore while wee remaine in this flesh our free choise is neuer truely and meerely free that is neuer able inough of it selfe to auoide ill and doe good especially sith the euent of all things is not in our power but in the hand of God and that it must needs bee that all those thinges come to passe Act. 4.28 not which we thinke but whatsoeuer his hand and purpose hath decreed shal bee done VIII That God so gouerneth the mindes and wills of the godly that in the very conflict of tēptations and of the flesh he suffreth them not altogether to fall from him Meane while wee hold this that they which be alreadie ingrafted into Christ their minds and willes being now indued with the holie ghost are so gouerned and vpheld by God for Christs sake Ier. 32.40 Luc. 22.32 Rom. 8.35 that although they may be weakned many waies and by manie temptations yet they are neuer suffred wholly and altogether to be beaten downe and so to perish IX Errors We condemne them which either denying or extenuating this new birth will haue a mā regenerate to be as vnable to doe good and as much the seruant of sinne as he was before he was borne againe against so many and so manifest testimonies of holie scripture concerning the deliuerance of the regenerate frō the bondage of sinne and their choise to doe good to saye nothing of that bigh iniurie which is done to the holie ghost which dwelleth and worketh in vs. Againe wee disallow those likewise which will haue a regenerate man to bee so deliuered out of the bondage of sinne that he can by no meanes sinne anie more which all the whole scripture in generall and our daily experience gain-saieth For although wee bee not suffered to sinne vnto death yet it is verie apparent that we commit manie sinnes in their owne nature worthy of death Therefore on the other side wee also disallow their opinion which do so extenuate or make smale the force of the spirit in the regenerate and so enlarge set out thereliques and remainder of the flesh that they saye the working of the spirite is often times quite extinguished by the forces of the old man and teach that the same regenerate man may vtterly fall out of the fauour of God and so eternally perish which God gaine-saith by the Prophet I will giue my feare into their hearts Ier. 32.40 2. Tim. 2.19 Phil. 1.6 that they shall not slippe from me And the Apostle affirmeth that the foundation standeth sure c. And He which beganne this good worke in you shall perfect it vnto the ende CHAP. XXI Of good workes I. They which are ingrafted into Christ haue both whereby they themselues do liue and bring forth the workes of their life for others and this is the principall ende of their ingrafting AS the braunch doth not onely draw sap and nourishment from the vine whereby it liueth it selfe but also taketh from it whereby to bring forth fruite vnto vs so also we beleeue that the faithful haue not onely life from Christ in whome they are planted whereby they liue themselues but all force power whereby they shewe forth fruites of good works to the glorie of God and edification of the church Ioh. 15.5 c as Christ saith I am the vine and you the braunches he that abideth in me and he in whome I abide he shall bring forth much fruite Wherunto this also pertaineth we are his workmanship Eph. 2.10 created in Christ Jesus vnto good vvorkes vvhich God hath ordained that vvee should vvalke in them II. What we meane by the name of good workes But by the name of good workes 2. Pet. 1.5 we vnderstand all those actions which are done by men regenerate after the rule of Gods will reuealed in his word and by a liuely faithin Christ 1. Tim. 1.5 and a pure heart through the holy ghost For Rom. 14.23 as euerie thing which is not of faith is sinne so all things which are of faith and so out of a pure heart and good conscience must needes be good works wherefore we do not thinke that those deedes can bee numbred among good workes and acceptable to God Col. 2.18.23 which are done of the vngodly without faith and without the worde of God Mat. 15.8.9 and not through the guiding of the holie spirit howsoeuer they may carrie a shew of great pietie and seruice of God III. Good works are done of vs by power of the holy ghost For as the braunch of the vine or the wild oliue boughes being grafted into a good oliue tree bring forth fruits not of themselus but by the vertue of the vine the tree where into they are ingrafted so wee also doe not good workes of our selues but by vertue of Christs spirit to whome we are incorporated and from whome wee draw that life whereby we liue Christ himselfe working in vs by his spirite both that wee may will that which is good Phil. 2.13 Ioh. 15.5 and performe the same For without me said he yee can do nothing IV. Good works are not the cause but the effect of our vniting to Christ and of our iustification and life Likewise as these braunches and boughes doe not therefore bring forth good fruites that they might by them bee planted in the vine or the oliue tree or that they might liue therein but therefore they bringe fruite because they are already planted and doe liue and so their good fruites are not the causes of their planting and life but the effects and manifest testimonies thereof after the verie same manner wee beleeue that it is betweene vs Christ as also Augustiue fully teacheth who also saith that good works do not goe before him that is to be iustified but follow him that is iustified And therefore wee constantly confesse that a man speaking properly and of the iustification of his life is not iustified by works but by them declared to be iust V. Although we
bee not iustified by our workes yet others are oftimes edified thereby and saued Now this also we add that as of the fruits of trees though the trees themselues liue not by the same yet others namely earthly creatures and men are fedde and their life maintained by the same so although wee by our owne good works bee not iustified yet others thereby are not a little edified Mar. 5.16 and stirred vp both to glorifie God and also by our example to seeke after the true righteousnesse and life in Christ and are so saued Rom. 11.13 The Apostle also saying that he magnified his office among the gentilles namely by his diligence and holines of life that he might prouoke them of his flesh to follow him might saue some of them 1. Cor. 7.16 And in another place Sometime by the beleeuing wife liuing godly and holily and doing her duetie the vnbeleeuing husbād is saued And to Timothie 1. Tim. 4.16 if he look to himselfe that is doe the duetie of a byshop he shall saue himselfe and others VI. Though we deny a man to be iustified by works yet we do not therefore condemne works Wherefore though wee denie that good workes are to bee done to this ende that by them we might bee iustified because that this ouerthroweth the free iustice of god whole benefite of Christ yet wee doe not therefore disallowe the care of a holie life and good works nay we commend them and vrge mē thereunto as much as we can possiblie VII There be many and those most weightie causes why men must labour to doe good works For there be many and very weighty causes declared in the holy scriptures why wee must diligently labour to do good works although wee bee not iustified by the same whereof some are referred immediatly to the glory of God some to the saluation of our neighbour and profite of the church and some also pertaine to our owne thankfulnes towards God yea and to our owne saluation God commandeth this thing and to his commaundement we must simply obey Mat. 5.16 By these workes God is glorified and the glorie of God must bee set forward Tit. 2.12 God did therefore elect create redeeme and plant vs in Christ that we should liue soberly iustly and godly in this worlde and God is not to bee defrauded of his purpose Act. 10.35 Col. 1.10 They please God for he hateth iniquity and loueth righteousnesse and wee must doe those thinges which please god though thereby there should arise no profite either to our neighbour or to our selues But both to our neighbour and to the church especially commeth great profite by our good works not onely in regard of the bodie and external cōmodities but also of eternall saluation whilst by our example to let passe other thinges the elect are prouoked to the like godlinesse 2. Cor. 1.4 Heb. 10.24 2. Pet. 1.10 And to vs they are profitable first because that by good works as by the effectes of our election and vocation wee make them both that is both our election and calling assured both to our selues and others Secondly because faith not onely manifesteth and vttereth it selfe by the fruites thereof 2. Tim. 1.6 but is also by them exercised kindled strengthened and increased euē as al moral vertues do get increase strēghtning by the exercising of them Thirdly because Eph. 4.30 as by our sinnes we grieue the holie spirit dwelling in vs so by good works we make glad and fill our hearts and consciences with spirituall ioye and contrariewise we resist the temptations of the deuill Fourthly because Deut. 28 as in auoyding sinnes there be also many punishments auoyded so by doing good works Eph. 2.10 we obtaine many blessinges of God aswell in this life as especially in the other Lastly because they are the waye by which God ordinarily leadeth his elect vnto eternall life and vnlesse the braunch bring forth fruite it shall be cut of and cast into the fire Ioh. 15.6 VIII There is promised and giuen a revvard to our good workes yet of free grace and for Christ Whereby wee vnderstand that although by our works we cannot to speake properly deserue for our selues the possession of the heauenly inheritance for eternall life is the gifte of God yet we may obtaine the same Luc. 17.10 Rom. 6.25 Ier. 31.34 Mar. 5.7 as it were a reward but yet of the free mercie of god and for the merits of Christ IX Errors We cōdemne therefore those which teach that for the worthinesse of their works there is due vnto them either remission of sinnes or ternall life or any other good gift For though wee should perfectly fulfill the commandements of God yet we should be but vnprofitable seruants Luc. 17.10 But no mā yea after his ingrafting into Christ keepeth the commandemēts of God as they should be kept Meanewhile we disproue not the Fathers in that they vsed the worde merite namely so farreforth as thereby they ment nothing else then a good worke done by faith vnto which of fauour and for the onely merites of Christ was giuen a reward Againe wee cannot allowe of those which doe so discourse of good workes as if they were things indifferent and therefore hold that the same are not onely needelesse Heb. 11.6 Iud. 2 20 but also doe nothing auaile to saluation For how should any man bee saued without faith and how can he haue a liuing faith without a care to doe good workes and who can also hold faith vnlesse hee also keepe a good conscience and how can he keep a good conscience vnlesse he also keepe a care to auoide sinne and to doe good workes and to frame his whole life to the will of God but wee simply condemne all Libertines who make it all one to keep or not to keep gods commandements to do well or to doe ill We condemne also those which teach that our good workes doe profite the very soules of the dead which lye in a certaine burning flame which they call purgatorie 2. Cor. 3.10 sith the scripture saieth euerie one shal be iudged according to his owne works which he did in his owne bodie Apoc. 14.13 and not the works of other men but their owne workes doe followe them which are dead CHAP. XXII Of inuocation and an oath BEcause among the other good workes commaunded by God prayer is not the least so that very often in the scriptures it is taken for the whole seruice of god whereunto is ioyned also an oath as being a part of Gods seruice therefore we haue thought fitt brieflie to declare our faith concerning these two things and the rather sith among the professours of Christ there is some controuersie about both these points I. Onely God and so Iesus Christ to be praied vnto We beleeue that speaking of prayer which pertaineth vnto religion the true God that is the Father Sonne and
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
and most perfect essence in three existences or as the church vseth to speake persons Mat. 28.19 1. Ioh. 5.7 namelie subsisting of the eternall Father the eternall Sonne and the eternall holie spirite truely distinct among themselues yet without all diuision being both beginning and cause of all thinges II. That so euerieperson by it selfe is true god that yet there be not three gods For so wee doe beleeue and haue learned out of the holie scriptures that the father by himselfe is true and perfect god the Sonne by himselfe is god and the holie spirite by himselfe is god and yet that they are not manie but one onelie god Almightie Rom. 11.30 of vvhome all things by vvhome all things and for vvhome all things are III. One person to be distinct from another in personall proprieties but in essentiall they differ from euerie creature And because the holie scriptures doe so speake of god that they attribute vnto him manie proprieties both essentiall and personall and they teach that in the essentiall he differeth from all things created but in the personall one person to be distinguished frō another we therefore doe so beleeue that as to begett the Sonne is such a proprietie of the Father as can agree neither with the Sonne nor the holie spirite and againe to be begotten can agree to none but the Sonne and so of the rest so likewise to be most pure eternal immeasurable present euerie where simplie knowing all thinges simplie almightie simplie good and such like are in such sorte the verie proprieties of god that they can by no meanes bee communicated to anie creature so as it should bee good for example sake in that immeasurable goodnesse or omnipotent in the same omnipotencie that god is IIII. The essentiall proprieties in god doe not in verie deede differ from the essence For we acknowledge that in god for his singlenesse the essentiall proprieties doe not in deede differ from the essence and therfore they without this cannot be communicated to anie creature and therefore no creature can be or can be said to be for example sake omnipotent simplie iust wise or such like Euen as our Lord Iesus speaking of one proprietie Matt. 19.17 teacheth of them all saying none is good simplie but god V. That nothing is or can be made simplie such as god is vnlesse the same might simplie be god Wherefore they which will affirme that anie created substance euer could or can bee made partaker of those diuine proprieties whereby it should be such as god is as simplie omnipotent and such like they must needs then confesse that the same is or that it can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with god for asmuch as neither the sonne himselfe is simplie omnipotent but as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall with the father nor yet the holie spirite VI. A confirmation of the former opinion Whereuppon we also vnderstand how it is that sith the sonne is no lesse omnipotent thē the father and so likewise the holie ghost yet we doe not saie that they are three almighties Atha creed but wee confesse with Athanasius and the whole church that they are one onlie almightie because indeed of them all there is but one and the selfe same substance Therefore seeing no creature hath one the selfe same essence with God but a farre other and diuerse and if the same by cōmunication of the diuine omnipotencie could also be made omnipotent then it must follow that there might be more almighties then one which wee beleeue can not without blasphemie be affirmed VII Errors Wherefore we condemne and detest all heresies which haue risen against this first article of our faith or haue sprong from hell bin condemned by the holie fathers in their lawfull councells as those of Cerin thus Ebion Valentinus Marcion Manichaeus Arius Eunomius Sabellius Praxea Fotinus and such like as Seruetus and Tritheitae also the blasphemies of Iewes and Turkes and lastlie all heresies which haue bin inuented by the diuell either against the vnitie of the diuine essence or against the true Trinitie of persons Yea and those therefore which denie either the Sonne to be true and euerlasting god or the holie ghost to be so or which do cōfound these persons and saie they bee one and the selfe same existence which for diuers respects is called by diuerse names of Father Sonne and holie Ghost We also condemne all those errors which doe seperate the essentiall proprieties of god from the diuine essence which it seemeth vnto vs that these men verie vnaduisedlie doe which teach that those essentiall proprieties in verie deed may be communicated or rather at already cōmunicated to creatures without cōmunication of the essence CHAP. III. Of the foreknowledge and praedestination of god I. God did foreknovv and foresee all thinges from the beginning WE beleeue that God before he made the worlde euen then from before all things by his immeasurable wisedome foreknew all things yea and what good he ment himselfe to doe and what ill he meant to suffer to be done so farr forth as nothing was euer hidden or could be hidden from him but all things aswel what hath bin done is done or shall be done as what cā be done though it neuer be done Heb. 4.13 Act. 15.18 wee doubt not but hath and doth lye open and manifest all waies in his sight II. God hath determined all things in his eternall counsell and hath before hand ordayned them to the best ends And we beleeue that God hath not onely foreseene all things and that they are present in his sight Act. 4.28 but also in that his most wise and eternall counsell he hath certenly established whatsoeuer did or doeth appertaine to the creation and gouernement of the world or to the selecting of his church from the vncleane filth of other people or to our redemption and eternall saluation and that he ordained through his infinite goodnesse that those euills which in his wisedome he would suffer to be done should bee to good endes so that not one haire can fall from our head Mat. 10.29.30 without the will of the Father or without cause III. All men to be praedestinate some to life and some to death Wherefore we also doubt not that God when he created all men to speake nothing of Angells in Adam righteous he foresawe that in him all should sinne and elected some in Christ Eph. 1.4.5 that they should be holiē and vndefiled in his sight in charitie and therefore predestinated them of his meere grace and according to the purpose of his will Rom. 9.22 to eternall life other some he would not vouchsafe that grace and therefore prepared them as vessells of wrath for destructiō because of his iustiudgement that in the one sort his infinite mercie in the other his iustice might bee knowne to the whole world to his great glorie IIII. The
diuine prouidence yet we beleeue that the Church of god is gouerned by an especiall care and meanes and all the elect people Rom. 8.13 Phil. 2.13 2. Cor. 6.16 yea and all the willes and actions of the elect sith he calleth peculiarlie iustifieth and sanctifieth but not all sith hee vvorketh in them to vvill and performe Act. 4.16 and saith that he dwelleth in them and not in all sith lastlie he leadeth them vnto eternall life but suffereth others in his iust iudgements to walke in their owne pathes and fall into eternall destruction 1. Pet. 5.7 so that worthilie we be commaunded peculiarlie to cast all our care vppon god because he peculiarlie careth for vs. III. That god ordinarilie gouerneth the vvorld by second causes This also we learne by the holie scriptures though God performeth manie purposes of his diuine prouidence by himselfe without any external helper yea and sometimes quite against ordinarie meanes yet he executeth manie more thinges ordinarilye by second causes Hos 2.21.22 as well in the gouernmēt of the whole world as of the church sith he himselfe saieth he vvill heare the heauens the heauens vvill heare the earth the earth vvill heare the corne the corne vvill heare Israell IV. The meanes vnto the ende are not to bee contemned sith god ordereth as vvell the one as the other by his prouidence Whereuppon we also knowe that although we are assured that god hath a care ouer vs yet the meanes which hee hath ordained for the saluation both of our soules and bodies are not to be contemned nor god to be tempted but herein we must followe the Apostle vvho although he vvere assured of the safetie of all them which were in the shipp yet as the mariners went about to escape awaie he saide to the soldiors and to the captaine vnlesse these abide in the shippe you cannot be saued For God who setteth an ende vnto each thing he also hath ordained both the beginning meanes by which that ende is attained vnto V. All thinges come to passe in respect of god necessarilie in respect of vs manie thinges happen casuallie But sith god by his prouidence doeth preserue second causes which he vseth in gouerning the worlde euerie one in her proper nature yea and is the moouer of them and of them some are ordained of their owne nature to certaine and sure effects other some are indefinite Wee knowe and confesse that although in respect of God Mat. 10.29.30 Ex. 21.13 without whose foreknowledge and wil nothing can happen in the world all things are done necessarilie yet in respect of vs and of the second causes manie things happen come to passe chaūceablie For what can bee more chaunceable and casuall to a carpenter and trauailer then if the axe fall out of his hand kill the other yet the Lord saieth that it is he which killed the trauailer And our Lord Iesus died willinglie yet he said Christ must suffer Luc. 24.46 Herode Pilate of their free-will condemned Iesus yet the Apostles saie Act. 4.28 they did nothing but what the hand and counsaile of God had decreed to be done VI. That god is not the author of sinnes vvhich are committed in the world And hereupon we also know and confesse Act. 17.28 that although manie offences are committed in the world by men god in the meane time guiding all thinges 1. Ioh. 2.16 yet the same cannot bee imputed to god nor to his prouidence for he indeede mooueth all thinges and ministreth strength by his prouidence vnto euerie one to worke but yet he instilleth not that corruption to anie whereby they worke amisse As therefore the earth yeelding her sappe aswell to il trees as to good yet is not to be blamed because an ill tree makes ill fruite so much lesse may god rightlie be said to bee either the cause or the author of our sinnes although by the hand of his prouidence he beareth vpholdeth ordereth and guideth euen the wicked Jn him saieth the Apostle we liue vve are mooued Heb. 1.3 Act. 17.28 and haue our beeing namelie wee are mooued of him such as wee are except he by his grace doe make vs otherwise VII The secret counsailes of God in gouerning the world are to be reuerenced not inquired after Meane while the secrete and vvonderfull counsells of god whereby wee see innumerable things to be done and whereof we cannot giue or know any reason the same we behold adore with that reuerēce which we ought contenting our selues with this assured knowledge Mat. 10.29.30 Rom. 9.14 namely that nothing comes to passe in the worlde without the will of God and that will of god to be so just that it is the most certain rule of all iustice therefore that which the Apostle saith must euer bee holden Rom. 11.33 O the deepenes of the riches both of the wisedome knowledge of god how vnsearcheable are his iudgements and his vvayes past finding out Rom. 9.14 Rom. 11.36 Also that Is there anie iniquitie vvith God And yet Of him and through him and for him are all thinges To him be glorie for ouer Amen VIII Errors Wee condemne therefore all scorners and all those philosophers which either do wholie take awaye the prouidence of god out of the worlde or denie that humaine matters and smale things are regarded of god Those likewise which abusing the prouidence of God doe contemne the meanes ordained of God for the saluation of vs both soule and bodie as also those which woulde haue all thinges to come to passe so meerely necessarily that they take awaye all casualtie and depriue men of all libertie lastlie those which will haue God so to worke all thinges in all men that they also doe blasphemouslie prooue him to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a iointe-worker an author of sinne CHAP. VII Of mans fall and of originall sinne and the fruites thereof I. Adam sinned of his owne accord by disobedience WE beleeue Gen. 1. 2 Eccl. 7.30 Sirac 15.18 that the first man when he was created after the image of God iust and righteous and meerlie free so as he might if he woulde not haue sinned nor haue died any kinde of death The diuell then alluring him and god not letting him but leauing him in the hāds of his owne counsells he transgressed by disobedience Rom. 5.19 Libera voluntate of his owne accord and of his meere free choise so that he nether can nor ought to ascribe the blame of his transgression to his owne nature giuen to him of god nor to god himself nor to any other thing created but to his own selfe alone because it was his owne vvill II. What and what manner of sinne Adams was For vve knovv that Adams sinne was a voluntarie transgression of gods commandemēt that he should not eate of the forbidden fruit as Moses describeth it and so as the Apostle speaketh it
of the Manichęs concerning the two beginninges the chiefest good and the chiefest ill of which all things should haue their originall namely good things of the good and ill things of the ill Moreouer we condemne the Stoicks and such like which teach that all sinnes are equall that one offence is more grieuous then another lastlie those vvhich will affirme that there maye some man bee found in the worlde which is quite voide of all sinne CHAP. VIII Of mans free-will after his fall Liberum arbitrium I. What we vnderstand by the name of free-will SIth all men after Adams fall and by his fall are conceiued in sinne Eph. 2.3 Gal. 6.5 8.21 and are borne the children of vvrath and proone not vnto goodnesse but exceedingly vnto wickednes this is our beleefe and confession concerning the freewill of a man not regenerate By the name of freewill wee doe so meane the free choise of a man that we doe not yet separate from it the facultie of the vnderstanding whereby we iudge determine vpon things as what is good and what is ill or what is to be chosen and what to be refused II. That the question is two folde one concerning the nature the other concerning the power of freewill But wee distinguish the question concerning the nature of the vvhole freewill from the question concerning the nature of mans choice Nature we call that naturall essentiall proprietie giuen of god vnto the will or choice whereby whatsoeuer it willeth whether good or ill the same it willeth freelie with meere accord and consent euer voide of all manner of constraint But by the name of power we vnderstand an abillitie or force giuen vnto vs whereby wee can both discerne in the minde what is good and what is ill also in the will to make choise of the one and refuse the other III. That freewill is alwaies free from constraint Euen as therefore the substance of freewill was not lost by sinne for the vnderstanding and the will and the whole substance of the minde remained so beleeue wee that the nature thereof was not lost but whatsoeuer it willeth yet as well ill as good that it willeth the same freelie and without all constraint as Augustine truelie saide free-will is alwaies free namely from constraint but is not alwaies good IV. Three kindes of thinges and actions vvherein the povver of mans freevvill is occupied But of the power to choose the good or refuse the ill thus wee thinke Wee distinguish good and ill into three kindes that is in such things as pertain to the animal life in such things as pertaine to humane life and in such as pertaine to the diuine that is a christian life Of the first kinde are such thinges as are in a manner common vnto vs with beastes doe belong vnto the vegetable and sensitiue faculties In the second kinde are reckened such thinges as are proper vnto man and pertaine to a humaine minde as are all the artes aswell mechanicall as liberall the morall and politick vertues lastlie all sciences and al philosophie And the third kinde containeth onelie those good thinges and good actions which are ordained onelie to the kingdome of god a christian life as are the true knowledge of god faith and the effects therof regeneration obedience charitie and other of the same sorte V. The povver in a man not regenerate is verie weake in those things which pertaine to humaine life To speak nothing therfore of mans power after his fall in knowing in desiring yea and if occasion be offred in choosing and following those things which pertaine to the sustaining of this animall life and the happie leading thereof and to eschewe the contraries because they belong not to religion and to manners in which pointe notwithstanding dailie experience teacheth vs howe great an infirmitie both of iudgement and appetite hath taken hold on man wee beleeue that although by the mercie of God there is some light remaining in mens mindes partlie for the iudging of what is right and wrong good and euill in humaine affaires and partlie for the attaining to the knowledge of diuerse thinges of artes and instructions and sundrie vertues yet that smale light what so it is is left so little in mans minde and his will so depraued that vnlesse the minde bee helped by light from heauen his will inclined by speciall grace to choose that which is good and refuse the ill men can neither learne the arts truelie and profit by anie instructions nor attaine vnto anie vertues although there may be in the vnregenerate neuer so manie euen as Augustine not without cause did write that all the learning or vertues Tom. 7. con Iul. Pel. lib. 4. cap. 3 or rather the images of vertues which were in the Romaines and other heathen people were the singuler gifts of god VI. A confirmation of the former opinion For neither were nor are al the infidells indued equallie with the same vertues knowledge so that therby it manifestlie appeareth that these were not the giftes of nature but gifts of god added to nature VII In those thinges vvhich pertaine to god and to true piety a man not regenerate can do nothing But in things pertaining to God godlines religion and christian life we beleeue that the minde of a man not regenerate is so darkned and his heart so vnsounde and all the powers in him so extinguished that hee can neither know god and the things belonging to god nor loue him and desire any thing acceptable vnto him much lesse bee obedient to his will as he ought 1. Cor. 2.14 sith the Apostle saith The naturall man perceiueth not the thinges that are of god neither can he know them how should he therefore will Ioh. 15.5 and performe and Christ saith without me ye can do nothing VIII A confirmation of the former opinion For as a man beeing dead vnto nature and to men can do none of those things which belong to nature and to man so neither can hee which is dead vnto god in sinne truely know or doe those things which belong vnto god or true godlinesse but shall altogether consume and putrifie in sinne vnlesse he be deliuered out of the same with grace by Christ and bee called to life againe For all mē without Christ and not regenerate by Christs spirit are quite dead so as they are said to bee truely reuiued raised vp and borne againe which are deliuered from sinne by faith in Christ and do serue him IX Errors Wee therefore condemne all Pelagians which teach the contrarie and doe exroll the power of freewill against the grace of Christ so do we detest and accurse the Manichęs others which make man to be but as a block which hath no iudgement nor any free libertie of will no not in ciuill causes CHAP. IX Of the promises of redemption and saluation by Christ I. That Christ the man from heauen was
our sinnes shall no more bee imputed vnto vs as being once washed away in Christ but shal be pardoned by the fauour of God for Christs sake alone Ia. 2.21 and on the other side that Christs righteousnesse shal bee imputed to vs as our owne and that wee being clothed there with shall be and shal bee counted iust in the sight of God An assured and manifest testimonie whereof is as wee saide before that same begonne and inhaerent righteousnes in vs which consisteth in the detesting of sinne and the loue of righteousnesse and the studie of good workes VI. A confirmation vvhat it is to be iustified by faith Wherefore when we saye a man is iustified by faith or through faith we doe not meane that the vertue of faith is that verie thing whereby as by the forme as they speake and by true iustice he is iustified or that for which we deserue forgiuenes of our sinnes and iustification or that which as the head of al other vertues and the cause or fountaine of all good works doeth drawe with it all other vertues charitie cleanesse of heart in ward iustice and good workes whereby wee are iustified But because it is as the light whereby looking into the glasse of the gospell we behold in what state wee are in Christ by the free bountie will of God and through the merites of the same Christ and also because it is as the hand whereby we grasp and take hold vppon that fauour of God and benefite of Christ shewed vnto vs in the gospell and performed in the person of Christ or to say more brieflie as the matter is wee are said to be iustified by faith that is by remission of sinnes and by the imputation of Christs righteousnesse apprehended by faith so that faith is taken for the thing that is beleeued or apprehended by faith As we read of Abrahā Gen 15.6 He beleeued God it was imputed vnto him for righteousnesse namely that which he beleeued of the seede promised vnto him that is Christ For he is the righteousnesse of all the chosen which beleeue and of the children of the promise as the scripture calleth them VII Men are iustified by faith alone Here by it is easily vnderstood what is mēt in that wee haue euermore confessed and doe yet constantly confesse with the holy scripturs and with the godly fathers that wee are iustified by faith alone For sith to bee iustified by faith in the sight of God is nothing else but to be accounted iust by the remission of sinne and iustice of Christ apprehended by faith that this is onely the true righteousnes whēas whatsoeuer inherent righteousnesse there is in vs and whatsoeuer good worke wee doe is such as cannot stande in the sight of God according to that saying Psal 142.2 Enter not into iudgement with thy seruant O Lord Psal 130.3 for no flesh is righteous in thy sight and that also if thou markest what is done amisse O Lord Lord vvho can abide it it most plainely appeareth that our beleefe concerning iustification by faith alone is most certaine and most true VIII Not onely in the beginning of our conuersion but euen in the whole course of our life to our death wee are iustified onely by faith And hereby also is it that wee cannot but beleeue and constantly affirme that not onely in the beginning when of vngodly men we bee made righteousse but also all the whole course of our life euen vnto the end we are iustified onely by faith in Christ so that our righteousnesse is alwaies from faith to faith For there is no man which doth not daily sinne so that we haue need continually to say Mat. 6.12 Psal 32.6 1. Cor. 1.30 1. Ioh. 2.2 Forgiue vs our sinnes and To thee saieth Dauid shall euerie one that is godlie make his prayers for forgiuenes of his sinnes And Christ not once but euermore is our righteousnesse sanctification redemption and the propitiation for our sinnes IX Iustification by faith alone is no imaginarie or fained matter Now least any man might thinke that wee forge a certaine imaginarie righteousnesse which hath no foundation nor force in vs we will againe repeat that which we haue before made profession of First that this faith where by we say that we are iustified is a faith that is liuely and worketh through loue then that God doeth not so iustifie vs by the forgiuing of our sinnes and imputing Christs righteousnesse vnto vs but that he also makes vs partakers of his diuine nature but that he regenerateth refineth sanctifieth vs giueth inherent righteousnesse to vs and makes vs conformable to the image of his sonne and this begun righteousnesse in vs is a manifest testimonie of that other true and perfect righteousnesse which wee haue in Christ alone and wee confesse that both of these are ioyned together by the band of the same holy spirit Rom. 5.15 as the Apostle saith not onely the grace of God but also the gift by grace which is by one man Iesus Christ hath abounded vnto manie For euen as not onely the disobedience of Adam was imputed vnto vs but also the corruption of his nature flowed into vs so also not onely the obedience righteousnes of Christ is imputed to vs which are ingrafted into him but also his holy nature is truely communicated vnto vs 2. Cor. 5.17 Eph. 2.10 Tit. 2.14 that wee may be made new creatures righteousse and holie euen in our selues followers of good workes X. Inherent righteousnesse is increased by good works But like as we say that the former iustice is neither due to our good works nor begonne nor increased by them so the latter although it be not due nor begunn by our good works that wēt before for they are all sinne sith good workes goe not before him that is to be iustified but followe him that is iustified yet wee confesse that by these following good works and exercises of godlinesse it is much preserued set forward and increased 2. Tim. 1.6 as the Apostle teacheth the gifts of God bestowed on vs are stirred vp nourished and maintained with such māner of exercises like vnto a fire and of this increase of righteousnesse Iohn saith Hee that is righteousse let him be righteousse still Apo. 22.11 And therefore when wee speake onely of this inherent righteousnesse we denie not but that a man is iustified by good works and not of faith onely that is he is made more and more iust XI A man is iustified by that iustice vvhich consisteth in the forgiuenesse of sinnes and imputation of Christes iustice and not properly of his owne works but by them he is declared to be iustified to be iust But if we bee asked of the former kinde of iustifying wee aunswer that a man is neuer iustified by his workes but alwaies properly by faith alone but yet that it is declared by his works whether he bee iust
with true faith whereby they are rightly minded how can it bee saide of any particular church that it can not erre that then can much lesse be affirmed of those churches from whence the trueth is banished and wherein lyes doe preuaile and iniquitie it selfe and palpable darkenes They surely which are such cānot be the true church of Christ 1. Tim 3.15 if the church bee the pillar and ground of trueth Therefore we conclude that euerie particular flock and each seuerall sheep thereof can so farre forth not erre as it heareth onely the voyce of the shepheard Christ being guided by the holie ghost but as oft as it heareth not his voyce but harkeneth to strangers voices it cā straight waies do no other thē erre But in a word seing God in the scattering and dissoluing of all churches doeth yet reserue some vnto himselfe whome he holdeth in the trueth and by whose ministerie he will spread the same still to the ende of the world therefore we confesse that the whole catholicke church altogether is neuer suffred to erre XXII Without the catholicke church is no saluation Here hence we consequently learne beleeue that this catholicke church onely is so holie and hath saluation so annexed to it that out of it there is no holines no saluation sith that in it onely the trueth so shineth without which saluation can come to none that without it there can bee no trueth and lastly sith none but the bodie of Christ can be saued Ioh. 3.13 For no man ascendeth into heauen but he vvhich came downe from heauen the sonne of man vvhich is in heauen that is the whole sonne of man withal his whole bodie which is the church that not vnfitly Peter compared the church to Noahs arke in which alone mankinde was preserued 2. Pet. 2.5 and out of which whosoeuer were found perished in the waters of the floode Gen. 7.23 Nowe that which wee confesse of the whole church as a thing most assured the same of euerie particular one we cannot graunt namely to say that in this church alone or that in the Romish or that at Constantinople the rrueth and saluation is obtained so that without it should be no saluation and consequently to depart from it were nothing else then to forsake the trueth our saluation and Christ For some church may bee brought to that passe that vnlesse thou departest from the fellowship therof thou canst haue no parte nor fellowshipp with the catholicke church and her head XXIII The catholicke church is not tyed to certaine persons or places Moreouer we confesse this catholick church because it is catholick therefore to be tied to no certaine places persons or people so that who so would be of the church hee should needs get him to Rome or to Wittemberge or he must depend vpon the authoritie of their churches by shops or ministers Seing Christ is in all places and euerie where may the word be heard the seale of Baptisme receiued the commaundements of Christ kept and a communion with the Saintes had And wheresoeuer these things haue place ther is the church that not without good cause were the Donatists condemned who shutt vp the church in Africa onely and not in al Africa neither but in certaine parcells of it where they thēselues dwelt and taught that it was onely there Nor lesse worthily are they to be condemned which accompt the churches of no forraine countries for true churches but onely such as consist of men of their owne nation XXIV The catholicke church is partly visible and partly inuisible To conclude we beleeue this church to be partly indeed visible and partly inuisible but these in diuerse respects Visible in that it consisteth of men visibly hādling and hearing the word of God ministring and receiuing the sacraments praying not onely priuately but also publikely to God exercising the workes of loue towards their neighbours and glorifying God by their whole life which things can not indeede be performed but they must sensiblie be perceiued And if it should be meerly inuisible howe could it bee discerned from the Synagogues of the wicked Againe we call it also inuisible first because it hath in it many hypocrites mingled which performe all these outward things as the elect doe and who are the elect for of them onely consisteth the church surely it cannot be knowne of vs but onely of God according to that The Lord alone knoweth who are his 2. Tim. 2.19 Ro. 2.28.29 Whereunto also tendeth that of the Apostle He is not a Jewe which is one outward but one within Moreouer because the church in regard of the outward appearance being euermore pressed with manifold calamities in the worlde the number of the professours of Christs faith is sometimes so diminished all christian congregations thrust vpp into such narrowe straightes that it may seeme euen to be none at al remaining namely when there is no longer any publike assemblie wherein Gods name is called vppon as the histories both sacred and ecclesiasticall do most clearely and plentifully teach to haue often happened whenas notwithstanding it is very certaine that God alwaies reserueth some church vnto himselfe vppon the earth Mat. 16.18 28.20 the Lord himselfe saying And the gates of hell shall not preuaile against it and behold J am vvith you euen to the ende of the world and the same do we also with the whole church confesse in the creed saying I beleeue the holy catholick church namely to haue euer bin from the beginning to bee now and shal bee vnto the ende of the world euen vppon the earth For properly we beleeue alwaies those things which we do not alwaies see Heb. 11.1 This is our confession concerning the militant church what it is how it differeth from the triumphant howe diuerse oft times in it selfe howe of many particulars it is made one catholicke church by what markes the true may bee discerned from the false what manner of succession of byshops what māner of consent may proue a true church howe not for euery difference in the verie doctrine the vnitie of the church is to be broken what is ment by the name of ecclesiasticall vnitie and in what things it consisteth of what estimation it ought to bee in what respect also it may erre and in what it cannot erre and how without the church there is no saluation and lastly howe it is visible and howe inuisible It remaineth that we speake of the gouernment thereof CHAP. XXV Of the gouernment of the militant church and of the ecclesiasticall ministerie I. The church is gouerned of Christ WE beleeue Col. 1.17 that as all thinges were made haue their being and are ruled by Christ so hee also gouerneth the church which is his kingdome his bodie by a more peculiar meanes then all other things as being author king Eph. 1.23 Luc. 11.33 Heb. 3.6 and head of the same as the Angell saieth of
ought to be subiect to our princes and rulers in all feare not onely to the good and curteousse but also to the frovvard and vniust XXII Marriage ought to be free aswell to ministers of the church as others Of marriage And we beleeue that this is verie necessary and behouefull to honestie to the saluation of ministers and to the honor of the ministerie it selfe and consequently to the true gouernement of the church that it should be permitted as freely vnto them as it is to al Lay men as they cal them to marrie sith Christ forbad it to no kinde of men nay speaking of single life he said that not al mē do receaue this namely to lead a single life meaning that which the Apostle in round wordes expounded 1. Cor. 7.9 Heb. 13.4 namely he which cannot containe he must marrie a wife For marriage is honourable among all men the bedd vndefiled as with the Apostle wee confesse XXIII Jt is good and commendable if any being indued with the gift of continencie abstaine from marriage Meane while we denie not but they which are indued of God with the gift of a pure single life they may more fittly attend vpon diuine causes and more easily serue the church then they which are married by reason of manie greeuous cares and troubles which marriage bringeth with it and whereby often times euen against our wills wee are drawne awaye from following the diuine causes to deale in domesticall and troublesome businesses of this life as the Apostle also saieth the vnmaried careth for the things of the Lord 1. Cor. 7.32 howe he may please the Lord but he that is married careth for the thinges of the worlde howe he may please his wife And therefore as these men haue their iust commendation which do therefore take a wife that they maye liue with a cleane and pure conscience to God So also do we thinke them worthie to be commended who therefore choose to themselues a chast single life that they may the better employ their labour on the church and in the same do liue so long as they can XXIV Mariages are to bee contracted in the Lord and are reuerently to be esteemed And we know and confesse 1. Cor. 7.39 that all mariages ought to bee contracted in the Lord by the law of nature and the law of God yea and by honest customes of all places and are reuerently to be esteemed Mat. 19.9 and that no man may put away his lawfull wife vnlesse it be for fornication but if any vnbeleeuing woman through hate of religion will not remaine with a beleeuing husband he ought not by force to keep her for one that is faithfull is not in subiection in such thinges 1. Cor. 7.15 but God hath called them in peace XXV Both he which hath put away an adulteresse hee which is forsaken of an vnbeleeuer may no lesse contract newe mariage then hee vvhose vvife is dead We also beleeue that aswell he which hath lawfully put away an adulteresse or is forsakē of an bnbeleeuer maye marie againe as he whose former wife is dead For that saying of the Apostle is euer most true and profitable to all vnmaried persons and widowes Jt is good for them if they remaine euen as I but if they can not containe let them marie 1. Cor. 7.8 for it is better to marie then to burne XXVI That some should bee appointed in the church which should iudge of matrimoniall controuersies But we allow not that any of these thinges bee done in the church without the lawfull knowledge iudgement and sentence of the church and some christian magistrate if there be one and therefore that some godlie skillfull and wise men ought to bee appointed in the church which may discerne and iudge of matrimoniall causes and these matters that nothing be done rashly or vnaduisedly least euerie one should thinke lawfull whatsoeuer he listed but all thinges should be done lawfully to edification and without iniurie to any 1. Cor. 14.26 Rom. 2.24 and least the name of God should through vs bee euill spoken of among the infidells XXVII They which are rulers in the church ought to take care that the children of the faithfull may be christianly instructed and that they may be taught in learning and honest artes With these is ioyned the care of children wee therefore beleeue it is verie necessarie to the continuall preseruation of the church not onely that each seuerall man haue a care to instruct his children in true godlinesse in christian dueties in learning and honest artes but also that the whole church haue a speciall regard thereunto that they may be made fitt and profitable both for the church and common wealth whereto belong both publicke grammer schooles exercises of honest artes and ecclesiasticall catechizings XXVIII Ministers with their families ought to bee maintained Of stipends and church godds with honest and liberall stipends Wee also beleeue that the church cannot well bee gouerned vnlesse such necessarie maintenance be bestowed on the ministers as whereby they and their family may liue in an honest estate For no man except he haue whereupon to liue Mat. 10.10 can do his duetie Christ saieth the workeman is worthie of his wages and the Apostle writeth largely thereof in more thē one place 1. Cor. 9.7 c. shewing by many reasons that ministers which serue the churches ought to receiue of the same church what so is needfull for them 1. Tim. 5.17 c and that they haue good right to demaund the same so farre from offence is it that they should take it as some would cauill yet notwithstanding couetousnesse aswell in all other as chiefly in ministers we do with the Apostle vtterly condemne 1. Tim. 3.3.8 as also wee allow not prodigalitie and we teach that both these faultes are to be shunned and auoyded XXIX The church goods should not be wasted but be bestowed on the maintenance of ministers and other godly vses And whereas manie goods haue in times past and yet in some places are giuen to churches by the liberality of princes other godlie persons wee iudge that if any church haue such goodes great care is to be had that the same be not wasted nor conuerted into prophane vses and much lesse into sacriligious vses nor fained to bee so conuerted but to bee onely bestowed vppon that purpose whereto they were giuen euen to a godly intent And wee well allowe of that auncient partition of church goods where one part went to the bishops that is to the teachers Deu◠〈◊〉 and ministers of the word and their families another to the clerkes that is to students and such as were ordained to the ministerie of the church and to them that attended on the church the third part to poore people and trauelers a fourth part to repairing of churches and schooles to which parte also belong not onely the houses of
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
onely make ruleth and worketh all thinges in time without himselfe but also can bring to passe infinite things which he neuer will doe 8 Whereuppon it is also that the same is vsually deuided into actuall power which worketh whatsoeuer hee will and into absolute power whereby he can also do infinite things which he will not because otherwise he could not be said to be simply omnipotent 9 For as we hold not with them which think God is therefore called omnipotent because simplie whatsoeuer can bee saide or thought whether it be good or ill or if the same implie a contradiction he can doe the same so neither doe we subscribe to their opinion which hold that God is called and is omnipotent for no other cause but for that he can do whatsoeuer he wil that his power should so stretch no farther then his will but we beleeue he is therfore almighty in that besides he can do whatsoeuer he will he can also both will bring to passe innumerable things which he will neuer will nor bring to passe 10 For when the Scripture saith that God did whatsoeuer he would it plainely teacheth that he could haue done much more if he would And he which saieth hee will haue mercie on whome he will and he will harden whome he will he sheweth manifestly that he could aswell haue mercie on all or harden all as he can harden some and haue mercie on some and therefore that hee can haue mercie on more then he will haue merdie on and so that there are more things which he can doe then he will doe 11 For that which he can doe be can by his nature doe and therefore can not but be able to doe it vnlesse he could also so doe as that he should not be God But whatsoeuer without himselfe he willeth he freely willeth it and therefore could also not will it so as it is manifest that God can do more then he will seing he can will that he will not 12 Now we say God can doe all those thinges which are not repugnant either with his personall proprieties or with his essence and nature or which implie not a contradiction or lastly which are not of the defect or want of power if they be admitted 13 Thus although the father cannot bee the sonne nor the sonne the father neither also the father cā beget of himselfe another sonne or the sonne any other of himselfe yet therefore doeth nether the Sonne nor the Father cease to be omnipotent 14 For these are personall proprieties that the father should begett and not be begotten but the sonne be begotten not begett neither doth the essence of God beare it that there should be more fathers or more sonnes 15 Neither is any thing taken away from the power of god in that he cannot bring to passe but that he must be good iust wise seing he cā not be God vnlesse he be such as the scripturs describe him 16 So we take no power from God nor weakē it at all if we say God cannot sinne he cannot suffer he cannot bring to passe either not to be that which he is or that those things which are done should not haue bin done because these things are partly of the defect of power and partly they implie a contradiction And therefore are directly repugnant to the trueth of God and simply impossible 17 And so is it the propertie of God to be omnipotent as that it can belong to no created thing 18 For seing omnipotencie is nothing else but the verie immeasurable infinite essence and able to be communicated to no creature that it should agree to that thing to be omnipotēt vnto which it doeth not agree to be God in it owne essence 19 Neither can a thing finite bee capable of a thing infinite seing euerie thing is receiued according to the measure as they saye of the receiues 20 Also it is no lesse contrary to the nature of God that there should bee more almighties then that there should be more gods Whereupon christian religion will not allow that the three persons in God should be said to be three almighties 21 Wherefore although the man Christ Iesus is truely omnipotent because hee is not man onely but also God yet his humanitie cannot be or be said to be properly omnipotēt without impietie 22 For the humaine nature of Christ though it be vnited to the diuine nature into one person of the word and yet as it is not therefore made God so neither is it made properly omnipotēt but held still the owne weakenes whereby it was able to suffer for vs and to die 23 For neither could it haue suffred if as God so also it had beene made omnipotent seing to be able to suffer is impotencie and therefore God could not suffer because hee is omnipotent 24 And if the humaine nature of Christ was made omnipotent through the hypostaticall vnion in Christ why doe the Scriptures attribute it not to his humanitie but to his deitie that his bodie sawe no corruption or that this soule being restored to him he rose from the dead 25 Furthermore as a humaine bodie through the vnion with the minde neither is made an incorporeall substance indued with will and vnderstanding neither receiueth from it either immortalitie or the vertue of vnderstanding or willing so neither the humaine nature through the vnion with the diuine nature of the word is made an essence subsisting by it selfe most simple and most perfect or hath receiued from it to be properly omnipotent 26 Noreouer the argument whereby the father 's prooued against the Arrians Christ to bee true God by the omnipotencie attributed in the holie Scriptures to the sonne is quite ouerthrowne if we graunt that the omnipotencie maye bee communicated to any created thing 27 Lastlie concerning religion wee must not speake but agreeable to the Scriptures and to the analogie of faith But the holie Scriptures doe declare none but onely God to be omnipotent neither did the church euer professe any otherwise in her creeds 28 Whereas Christ saide after his resurrection alpower is giuen vnto me Authoritie is one thing and power another neither said he it is giuen to my humanitie but to me neither was this spoken in respect of his nature but of his office of a mediatour And that office was and is of his whole person according to both natures 29 Therefore as we beleeue by the holie ghost God alone to bee truely and properly omnipotent so also with the whole church do wee confeffe and preach 30 But we doubt not that the humaine nature of Christ is indued both with that power though finite which farrexceedeth the power of all created things aswel in heauen as earth and therefore wherein it may well properly be called the mightiest of all creatures also forthe hypostatical vnion with the truely omnipoten worde although properly in it selfe it be not such yet we graunt it may in some sort be said