which being also in Christ doth so really couple vs with him that we are one body with him and amongst our selues yea al of vs one new man in the same head Christ for in those two respects namely one of the spirit by whome the other of the head Eph. 2.14 to whome wee are ioyned Paule saide all the faithfull vvere one nevve man XVIII By the vnion vvith Christ the participation of the benefits of his death and resurrection is conueied vnto vs. Now of this communion with christ there followeth and dependeth the participation of his benefites and of saluation gotten and remaining for vs in his flesh and blood For as the branches can draw no nourishment from the vine nor the members from the head nor the liuely stones from the foundation vnlesse they be really ioyned with their foundation with their head with the tree with the vine abide in them so neither can we from Christ our head our foundation our tree our vine vnlesse wee bee truely grafted into him by the holy ghost and do abide in him beeing made flesh of his flesh and bone of his bone Wherfore they doe vs very great iniurie that say we therefore denie the true participation of his flesh and blood and that we affirme a participation only of his gifts and benefits because wee will not admit which wee cannot admit that the true bodie of Christ doth passe reallie through our mouth into our bodies As though it were not a true and an essentiall communion which is made by the holy ghost and by faith sith nothing can knitt more strictlie diuerse substances and natures into one then the holy ghost As we see in the incarnation of the sonne of God and in the creation of man being compounded of the soule and the bodie Surelye if that communion which is made by the onely spirit and by faith with the flesh and bloode of Christ were not able to saue vnlesse he should also passe through the mouth into our bodies Christ had prouided but slenderly for his church Therefore in receiuing of the gospell and in the profession of Baptisme he would haue the same communion to be made 1. Ioh. 1.3 1. Co. 12.13 as Iohn witnesseth of the first and the Apostle Paule of the second This therfore is our confession of the true communion with Christ in generall and therefore of the dispensation of saluation and life which is in Christ XIX Errors Wherefore we disallow their error which teach that remission of sinnes and saluation is communicated to men Opus operatum by the vvorke wrought as they call it without faith and without the true vniting with Christ Yea we condemne their blasphemie who labour to proue it may be done by works not commaunded of god but deuised by men and full of superstition idolatry and theirs also which setting nought by the ministerie of the worde doe teach that saluation is communicated aswell without as with the hearing of the word and receiuing of the Sacraments and much more those which affirme that al infants in their mothers wōbes aswell of faithfull parents as of infidells are made partakers of the benefite of Christ CHAP. XIII Of the gospell and of the abrogation of the lawe by the gospell SEing first the gospell and then the Sacraments Baptisme and the Lords Supper are the outward instrumentes whereby our redeemer the Lord Iesus Christ vseth to offer and bestowe the grace of redemption remission of sinnes vppon the worlde and to communicate himselfe vnto vs his elect and to incorporate vs likewise into himselfe so to make vs indeed partakers of that saluation and life which we haue in him Therefore wee haue purposed briefly and plainely to declare vnto Gods church what our faith is concerning the same I. The gospell what it is Concerning the gospell therefore according to the signification receiued and vsed in the church we beleeue that it is nothing else but the heauenly doctrine concerning Christ preached by Christ himselfe and the Apostles and contained in the bookes of the newe Testament bringing the best and most gladsome tidings to the world namely that mankinde is redeemed by the death of Iesus Christ the onely begotten sonne of God so that there is prepared for al men Mat. 3.2 if they repent beleeue in Iesus Christ a free remission of al their sinns saluation and eternall life Wherefore it is fitlie called of the Apostle Eph. 1.13 The Gospell of our saluation II. The gospell was promised by the Prophets but published by the Apostles For albeit that this misterie euen from the first beginning of the world was reuealed vnto the fathers and that the Prophetes spake of the same yet that which they preached was rather Euangelical promises and those reserued among the Iewes then the gospell it selfe which was to be published to all nations sith they foretold of a thing which was to come but did not declare the thing present or that was past Rom. 1.2 1. Pet. 1.10 as the Apostle teacheth to the Romaines and Peter in his first epistle III. Aswell the fathers were saued by faith which they had in the promises concerning Christ the redeemer as wee which beleeue in the gospell Meane while we doubt not but aswell the fathers Rom. 4.3 who beleeued in those Euangelicall promises of Christ which was to come and should bruise the serpents head were saued Heb. 1.10 as we also by our faith in the gospell telling vs that Christ is come and that he hath redeemed the world are saued as the Apostle both in other places and in the epistle to the Romaines doth largely teach vs concerning Abraham to the Hebrues concerning all the other so that it is a foule blasphemy to say that only earthly matters were promised to the fathers and that they receiued onely such and not heauēlie as remission of sinnes and eternall life For looke what the gospell is vnto vs properly receiued the same were the Euangelicall promises to them Rom. 1.16 namely the power of God to saluation vnto euerie beleeuer IV. The doctrine of the gospell touching the substance is most auncient and eternall Whereby wee knowe that the doctrine of the gospell touching the substance thereof is not new but most auncient and preached vnto the Fathers euen from the worlds creation so as Iohn not vnfitly called the gospell Apo. 14.6 an euerlasting gospell V. The parts of the gospell how many and what Furthermore there ar three especial points in the gospell which wee are called vppon to performe Repentance towardes God Faith in our Lord Iesus Christ Act. 20.21 Mar. 1.4 Mat. 28.10 and a care to obserue whatsoeuer Iesus Christ hath willed and commaunded VI. A declaration of the former opinion The Gospell therefore which setteth out vnto vs Christ with the whole fauour and mercy of God with the purging forgiuenes of sinnes and with the whole saluation and eternall life
promised by grace to saue vs. WHen therfore the first earthly man by his owne fault had fallen into so miserable an estate through disobedience and together with him all his posteritie which had sinned in him and were in deede to bee conceiued in sinne and to bee borne the children of wrath we beleeue that god of his meere grace and fauour promised vnto Adam and Eue and in them to all mankinde an other man from heauen Gen. 3.15 1. Cor. 15.47.48 Mat. 1.20 Luc. 1.34 Ebr. 4.15 Ios 7.14 that should be the true substance of verie woman but cōceiued without the seede of man so should be born of a virgine without sinne in whome as in another head of mankinde consisting of a diuine and humaine nature beeing the true image of the father and full of the holie spirite that should bee supplied which in Adam the first head by his owne fault was decaied that is that hee the second man in the name of all vs which were to bee ingrafted into him by his spirite Rom. 6.5 11.17 and by a spirituall regeneration should become flesh of his flesh and bone of his bone Io. 5.6 Eph. 5.29 Phil. 2.8 Rom. 5.19 Eph. 2.13.14 should most perfectly bee obedient vnto god and by his obedience and death should take away sinne should appease the wrath of god should redeeme vs iustifie vs sanctifie vs and gouerne vs by his spirite should indue vs with true libertie and with power to do god and lastly should saue vs glorifie vs to eternall life II. The promise of redemption by Christ was verie necessarie For Adam not as a priuate person but as the parent and originall of all mankinde as he was indued with a righteousnesse which he should haue dispersed into all his posteritie as hereditarie for which cause it is vsed also to be called originall righteousnes so by his disobediēce in stead of righteousnes he brought vppon all men great iniquitie and a spring of all sinne and in stead of eternall life eternall death Therefore there was neede of an other head from whome through his obedience that true and heauenlie righteousnesse holinesse and life might bee deriued into all the members This same is Christ III. To what ende that promise was made presently after the transgression And wee beleeue that this promise was made immediatlie after the transgression euē from the beginning of the worlde and afterwards oft times mētioned to the holy fathers declared yea and confirmed and sealed by diuerse and sundrie meanes signes and sacraments that not onely wee which were to bee borne after the comming of the Messias but also all other which from the first creation should beleeue in this promise and in true faith should imbrace the Sauiour which was to come might by that faith bee made partakers of the following redemption might bee iustified and saued IV. As manie as beleeued in Christ that vvas to come from the first beginning were saued Wee beleeue therefore that as manie since the making of the world as beleeued in Christ promised and to come they were ingrafted vnto him by this faith made partakers of his following obedience of his passion death and redemption that they did eate his bodie that was to come and to bee betrayed and dranke his blood that was to bee shedd and finallie that they were all christians and indued with the spirite of Christ and saued vnto eternall life as well as we V. Errors Therefore wee condemne and abhorre all those which saye that none were saued that were before the comming of Christ and that those fathers receiued no promises concerning eternall saluation but onely concerning things temporall CHAP. X. Of the law I. The law of Moses came betweene the promise of redemption by Christ and the accomplishment thereof and to what ende BVt betweene the promise of redemption by Christ made first vnto Adam after more manifestly declared aswell to others as most especially to Abraham sealed with the sacrament of circumcision and confirmed as it were by the death of Isaac his first begotten offered for a sacrifice and established by an euerlasting couenant betweene the accomplishment of the fame promise the lawe was giuen which Moses deliuered the people which came of Abrahams seed beeing gathered together and wonderfully encreased of whome also Christ should be borne and beeing also deliuered out of the bondage of Egypt by a wonderfull meanes that God might haue a church knowne and visible and separate from other nations and gathered together in one certaine place in which church that promise concerning Christ made vnto the fathers might be kept safe and an acceptable seruice of God maintained euen vnto the comming of the true promised redeemer The law I say deliuered by Moses from God vnto his church came betweene containing three kindes of commandements Morall by which the life and pietie of euerie one should bee directed Ceremoniall with the forme whereof the church should bee gouerned in her outward seruice and religion and iudicial pertaining to the gouernement of the whole common wealth in matters politick and oeconomicall that by these meanes the people of God of whome Christ was to come might both bee restrained from the prophane manners idolatries of wicked nations might be kept within their duetie and obedience to Gods will and finallie might be vpholden in the faith and hope of the promise to bee performed concerning the true redemption by Christ and so might bee prepared more and more for the receiuing of Christ and so in that people God might be glorified II. VVhatsoeuer was necessarie to be done for saluation is contained in the law of God To let passe then the two latter parts of the lawe which doe not appertaine to vs and to speake onely of the former wee beleeue that in that law as it is declared in the bookes of Moses the Prophets and Apostles 2. Tim. 3.16 al things which are necessary to saluation are so perfectly set downe and Gods will Deut. 2.4 5.22 12.32 which he will haue vs to do in his word so reuealed as nothing can be added or taken from it III. The law of the Decaloge or ten commandements is a declaration of the law of nature and a picture of the image of God We also beleeue that this law is a declaration of the lawe of nature which was written in the heartes of the first men perfectly of others imperfectly and but in part and therefore by this law is condemned whatsoeuer is not agreeable to that image of God whereunto man was created and is commaunded whatsoeuer is agreeable to the same For God would shew by that law what man was in his first estate and what hee was made in the second estate and what manner one he ought to be and further what he should afterwards be in the third estate in parte and vvhat perfectly in the fourth by Christ so that the lavve is nothing else but a
that they may auoide condemnation XI Errors Therefore wee condemne those which reiect the law out of the church as vnprofitable and not pertaining to christians and againe those which teach that a man may either wholie or in part bee iustified by the lawe fith it was rather giuen Io. 1.29 to shutt vp all men vnder sinne and to leade them to Christ who alone taketh away the sinnes of the world And this is brieflie our confession of the law deliuered from god by Moses and declared by the Prophets vvhich prepareth disposeth and bringeth men vnto Christ Rom. 10.4 and therefore Christ is ende thereof as the Apostle writeth CHAP. XI Of Christ the redeemer I. A summe of the faith of the person and office of Christ the redeemer WHen therefore the fullnesse of time was come Gal. 4.4 wherein the promise of redemption made vnto the first man was to be accomplished by the second God the euerlasting father sent his onely begotten sonne and eternal and therefore true God of the same nature vvith the father made of a vvoman alone and vvithout the seede of a man and therefore true man but vvithout sinne and so true Christ made subiect to the lavve and therefore circumcised that he in most perfect obedience might fulfill that lavv in the name of vs all made obedient to his father euen vnto death namely for vs for he being vvithout sinne deserued not to die that he might redeeme those which vvere vnder the law and all the elect euen by his obedience by his death and bloodshedding that is by a sacrifice of exceeding vertue for it vvas the blood of God and a most effectuall ransome that he might I saie redeeme vs from sinne to the old image of god to perfect righteousnesse yea from death to eternal life and from the kingdome of Satan to the kingdome of God and that we might receiue adoption of children and so in the ende bee taken into full and perfect possession of the heauenlie inheritance as sonnes and lavvfull heires And lastlie that he might gather together all thinges in heauen and in earth vnder one head and ioyne them to himselfe Eph. 1.10 for the glorie of God the father II. Christ the redeemer is true God and true man We beleeue therefore Iesus Christ to be the onely begotten sonne of God Ioh. 1.14 Mich. 5.2 Phil. 2.6 1. Ioh. 5.20 Mat. 1.1 and so the sonne in nature consubstantial and coeternall to the father and lastlie true God almightie also true man of the true seed of Abraham and Dauid conceiued vvithout the help of a man Heb. 4.15 Mat. 26.35 but onlie by vertue of the holie ghost in the vvombe of the virgine and vvithout sinne and borne of her indued vvith a true soule and a humaine minde and made like vnto vs in all thinges sinne onelie excepted so that he is true God of the substance of the father Ath. in sym begotten before all vvorldes and true man of the substance of his mother borne in the vvorld III. Onely the Sonne to be both God and man and onely Christ But so vve beleeue that the sonne of God is both true God and true man and therefore the true Christ and him alone vve confesse to bee such sith vve read that neither the father neither the holie Chost but onelie the vvorde it selfe vvas made flesh Ioh. 1.14 and the Apostle saieth that the sonne onelie vvas made of a vvoman and that he onelie suffred Gal. 4.4 although to the creation of the nature vvhich the sonne tooke vppon him not onely the Sonne but the Father also and the holy ghost vvere all concurrent IV. That the sonne vvas made man without anie change of himselfe but onely assuming to himselfe humaine nature And vvee beleeue that the sonne of God vvas made man vvithout making any confusion of the diuine and humaine natures vvithout his conuersion into flesh or anie chaunge in the flesh onely by assuming of the humaine nature into the vnitie of that person and as Athanasius speaketh In sym not by conuersion of the godhead into flesh but by taking of the manhood into God so that that vvhich he vvas he did by no meanes leese or let goe but that vvhich he vvas not he tooke vppon him as the Apostle saith Ieb 2.16 the sonne tooke on him the seede of Abraham and as he teacheth that as the sonne taking vppon him vvas not chaunged into the thing taken for God cannot be chaunged at all but remained the same that he vvas trulie distinct from the thing assumed and taken So that seede taken on him vvas not turned into the thing that tooke it but was vnited with the diuine nature into the vnitie onely of the same person according to that saying The word was made flesh The flesh therefore remained flesh and was not changed into the word V. Nether one nature tooke on it another nature nor one person another person but the person of the sonne of God tooke on him mans nature Whence also wee vnderstand that neither the diuine nature common to the three persons nay indeed one and the self same nature of them all did take on it humaine nature nor one person tooke on it another person but onelie another nature For neither did the sonne of God take on him any sonne of Abraham but the seed of Abrahā that is humaine nature spreading from Abraham therefore wee acknowledge not two persons in Christ but onely the same alone by which all thinges were made and which was so perfect before it tooke on it the seede of Abraham that by the same taking it is not made anie other or anie perfecter person or yet indeed any whitt vnperfect VI. The humaine nature was not taken to make a nevv person in Christ or to make perfect the former but onelie to be coupled and vnited to his eternall and most perfect person For albeeit we acknowledge two natures in Christ the diuine and humaine yet we doe not admit that the humaine was therefore assumed that either a new person compounded of that this as of the parts should be made in Christ or that the former and the eternall person should bee made the perfecter by the coupling of a newe nature but onelie that mans nature beeing taken into vnitie of that most perfect and euerlasting person the sonne of God remaining the same that he was might be made that he was not and might haue what to offer vnto his father for vs. And therefore we doe not simplie allow it if one saye so the person of Christ is compounded of the diuine and humaine nature as the person of a man consisteth of a soule and a bodie But we allow the vsuall phrase in the church that Christ clothed himselfe or was clothed with our flesh Whereupon Augustine saith Christ came downe from heaven as a naked man comes downe a hill but he went vp againe clothed with our flesh as vvith
ignorant of nothing he is able to do all those things which pertaine to his office yea and such things as cannot bee performed of anie created substance but onelie of God himselfe may bee done by him by the power of his deitie yet his humaine wil alwaies working therewithal euermore by consent and as it were by desire so that in all the actions of Christ as he is God pertaining to our saluation alwaies his soule in some sorte ioyneth it selfe thereunto by loue by desire and will as also in all things which he did as man the deitie was alwaies concurrent yea euen in his death and passion not that the deitie suffred but that it willed both the passion and death of Christ and added to his passion and death an infinite power euen to cleanse vs of our sinnes To conclude concerning the two natures in Christ and the vnion and proprieties of them wee beleeue whatsoeuer hath bin determined in the Nycene Constantinopolitane Ephesian and Calcedonian counscels against Arrius Apollinaris Nestorius and Eutyches and in the sixt Synode against the Monothelites XIII Tvvo kindes of actions in Christ and all those things which we read that he did suffred were done indeede according to the trueth of the matter and not after a vaine shew or illusion Now from the person of Christ and his natures and the vnion of the natures to passe ouer peculiarly to his actions and his office First we beleeue that as there are two true natures in Christ whereof each hath had and hath her true and essentiall proprieties coupled together euen as the natures are also vnited but not confounded together so there are two kinds of actions which our Lord Iesus Christ is said partlie to haue performed and partlie wil yet performe for our saluatiō some wherof proceed from his deitie and some from his humanitie and the same partlie haue bin partly are so ioyned together and yet distinct that each of their formes as Leo speaketh alwaies worketh with communiō of the other The word performing those thinges which are of the worde and the flesh those thinges which pertaine to the flesh Moreouer as those thinges which Christ did and doeth by vertue of his diuine nature were true and not fained deeds for he truelie reconciled vs to his father he truelie forgiueth sinnes truely sanctifieth and regenerateth So whatsoeuer we read that he did or suffred for vs according to his humanitie wee beleeue that he did and suffred all those things truelie and indeed and not onelie in a vaine shew and as some speak an appearance onelie XIIII A declaration of the former opinion Wee beleeue therefore that Christ as hee was truelie conceiued of the seede of Dauid and truelie borne true man and did truelie eate drink performe other humaine deeds so also that he truelie kept the law for vs 1. Pet. 4.1 Luc. 24.36 that he truely suffred in the flesh and died and rose againe from the dead in the same flesh and ascended with his visible palpable humain bodie circumscribed with true and certaine dimensions into the true and created heauen placed aboue all these visible heauens Act. 3.21 and ther of his free wil worketh abideth til such time as hee returne againe in the same visible body truely from heauen to iudge the quick and the dead and that he truely desireth our saluation in heauen and hath a care ouer vs his spirituall and liuelie motion and feeling worketh in vs Eph. 1.22 4.16 as his members and lastly that he gouerneth the whole church XV. The fruites of the obedience passion death and resurrection of Christ And wee beleeue that Christ by his perfect obedience deserued eternal life not only for himselfe but also for vs by his passion death he satisfied for our sinns in his flesh he redeemed vs out of the hands of Satan the tirannie of death and the bondage of sinne he reconciled vs to God in himselfe and made vs his beloued that in him wee might bee deemed righteous with the father and by his resurrection and ascension into heauen hee obtained also for vs both the resurrections Apo. 20.5 as Iohn speaketh the first and the latter and that in our name he tooke vnto himselfe possession of the heauenlie in heritance Eph. 1.20 and sitteth at the right hand of God that is hath taken to himselfe power ouer all things in heauen and in earth So that in asmuch as he is our Mediatour and is man he hath obtained of his father the secōd place is appointed head of the church aswel which is in heauen as which is on earth that from him and euen from his flesh is conuaied by his holie spirite whatsoeuer pertaineth to the quickning and to the spirituall life of vs to all those which as members are fastened vnto him their head And therefore wee acknowledge beleeue confesse that in Christ alone is placed our whole saluation redemption iustice fauour of God and eternall life 1. Cor. 1.30 according to that saying VVho of God is made vnto vs wisedome and righteousnesse and sanctification redemption Also be is our peace Also Eph. 2.14 Ier. 23.6 Eph. 1.7 Col. 1.19 1. Ioh. 5.11 Iehouah our righteousnesse In him vvee haue redemption by his blood forgiuenesse of sinnes Also it pleased the Father that in him all fulnesse should dwell Also life is in his Sonne And therefore we know that the promise concerning redemption which was made vnto the first man did receiue accomplishment in this other man Iesus Christ so that whosoeuer will bee made partaker of it he must needs be ioyned to his head Christ be made a member of him For we haue redemption and saluation not onelie by him as a Mediatour but also in him as our head This is our faith cōcerning Christ the redeemer his person natures and office and the saluation of mankinde fulfilled and laide vp in him XVI Errors Therefore we condemne all aswell the ancient as later heriticks which euer taught or teach the cōtrarie Arrius Photinus namelie Seruetus and all other vngodlie men of that crewe which denie the true deitie of Christ the Cerdonians the Marcionits the Valentinians the Maniches the Priscillianits the Apollinarists and the rest which do oppugne the true humanitie of Christ some denying that Christ came in the flesh and that hee had true flesh and doe contend that he brought a phantasticall bodie from heauen or that hee was conceiued of the elementes and not of the seede of Abraham and that hee was not borne of a woman others graunting him indeede a true humaine flesh but yet depriuing him of a reasonable soule and substituting his deitie in place of his soule Also the Neitorians which denied the true vnion of the humaine nature with the person of the Sonne did set downe two persons in Christ and two Sonnes the Sonne of God and the Sonne of man We likewise condemne the
all into euerlasting glorie with Christ Neither doe wee doubt but Christ purposed to foreshew vnto vs the second by the first and the third by the second that by that which was alreadie made we might bee confirmed in the hope of that which was to be made VI. As the first vnion was made that satisfaction might bee made for our sinnes so the second is made that vve might bee partakers of that satisfaction Wee beleeue therefore that letting passe those things which pertaine not to this matter in hand wee may come neerer that the Sonne of God by the euerlasting will of the Father and therefore of himselfe also and of the holy ghost like as he tooke vpon himselfe into vnity of his person our flesh that is mans nature conceiued by vertue of the holy ghost in the wombe of the virgine that he might in himselfe purge vs of our sinnes and in that flesh he most perfectlie fulfilled the lawe of God for vs beeing made obedient vnto his Father euen vnto death and at the length the same flesh being offred vp in sacrifice for our sinnes he obtained in himselfe eternall saluation for vs so also that he might make vs partakers of this saluation by sacrifice of his flesh assumed for vs he was willing accustomed to take vnto him and to knitt and ioyne all his elect vnto him in another kinde of vnion namelie in such a coupling as in it wee may bee vnited with him though not into one person yet into one misticall bodie whereof he is the head and euerie one of vs members and may be made partakers of his diuine nature VII As the first is made by vertue of the holie ghost so is the second As we certainelie knowe that as the Sonne of God our Lord Iesus Christ in the first vnion coupled vnto himselfe our flesh and blood by vertue of his spirite for he was conceiued man of the holie ghost and therefore without sinne for which cause also he is called the man from heauen so also in the secōd vnion he doth communicate his flesh and his blood and his whole selfe vnto vs and in the same communion doth knitt ioyne and incorporate vs into him by the power of the same his spirite that alwaies the bonde where with Christ is coupled with vs and we with Christ might bee the same spirite of Christ which as it did bringe to passe in the wombe of the virgine that the sonne of god should be made flesh of our flesh and bone of our bones so also by working in our hearts and incorporating vs into Christ it bringes to passe that wee likewise by participation of the bodie blood of Christ should be bone of his bone and flesh of his flesh especiallie seeing hee stirreth vp that faith in vs whereby wee acknowledge and embrace him for true God and man and therefore a perfect Sauiour VIII The vnion of vs with Christ is spirituall yet so as it is true and reall So we beleeue that this other vnion also is almost no lesse then the former so spirituall if we may so speake that yet it is true reall Because that by the spirite of Christ wee allthough remaining on the earth yet are truely and reallie coupled with the bodie blood and soule of Christ raigning in heauen so as this misticall bodie consisting of Christ as the head and of the faithfull members sometime is simplie named Christ So great is the coniunction of Christ with the faithfull and of them with Christ that surelie it may seeme not to be said amisse that as the first vnion was made of two natures in one person so this is made of many persons as it were into one nature 2. Pet. 1.4 Eph. 5.30 according to those sayings That ye should be made partakers of the diuine nature And Wee are members of his bodie of his bones and of his flesh IX A confirmation of the former opinion hovve straight this vnion is For like as the soule in a man because it is one and the same and no lesse whole in the head and in each member then it is in all the bodie together it causeth that all the members do vnite and ioyne themselues into one bodye vnder one head euen so by vertue of Christs spirit because it is one and the same in Christ and in euery of the faithfull it causeth that all of vs knitte spiritually together both in soules and bodies into one we are all one and the selfe same body with Christ our head a body I say misticall and spirituall because it is ioyned and compact by a secret band of the same spirite X. This vnion because it is made by vertue of the holie spirit cannot be hindred by anie distance of place Whereupon it followeth that this true and reall vnion though spirituall of our bodies soules with the bodie and soule of christ can be letted by no distance of place though neuer so great because that spirite is so mightie in operatiō as it reacheth from earth to heauen and beyond and ioyneth in one no lesse strictly the members of christ being on earth with their head in heauen sitting at the right hand of the Father then the soule of a man ioyneth together the hands and leggs and other members into one bodie with the head yea though that man were so great that his head did reach vnto the ninth spheare and his feete stand fast in the center of the earth So great is the vertue of the soule thē how great is that of the holie spirit the true and almightie God XI The spirit by whome this vnion is made is giuen of Christ to the preaching of the gospell and administration of the Sacraments Furthermore wee beleeue that his spirite whereby christ both coupleth himselfe vnto vs and vs vnto him ioyneth his flesh with ours and ours with his is communicated of the same christ vnto vs by his meere grace when and where and how he please yet ordinarily at the preaching of the gospell and administration of the Sacramēts Of which thing was a visible testimonie which we read how that they in the primitiue church which imbraced the gospell by faith and were baptised in the name of christ or vpon whomsoeuer the hands were laid besids the inuisible grace receiued also diuerse sensible giftes of the spirite XII This vnion is the especiall ende of the gospell and Sacraments Whereuppon we do easily gather which is the principall end both of preaching the gospell and administring the Sacraments namelye this communion with christ the Sonne of God incarnate who suffered and died for vs but now raigneth in heauē and imparteth saluation and life to his chosen which communion was begonne here but was to be perfected in heauen so that we by this true reall copulatiō of our selues with his flesh blood and his whole person may also be made partakers of eternall saluation which was purchased by him and stil remaineth and
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
was a disobediēce Gen. 2.17 3.6 Rom. 5.19 which was shewed not so much in the outvvard deede as in the purposed consent of his minde vvherin he vvould not be obedient vnto god III. What and how manifold a death followed Adams sinne So vve confesse that man being then destitute of the fauour of god by his ovvne faulte did loose that life vvherein he liued holily vnto God his minde being darkened his vvill depraued and all integritie of nature vtterlie lost Ioh. 8.34 Eph. 2.1 Rom. 5.12 name lie in those things vvhich pertaine to god and to a life acceptable to God and so vvas made the seruant of sinne the slaue of sathan and quite dead vnto god Moreouer he incurred both the death of the bodie vvhich is novv come vnto all men with al the calamities of the bodie and also the eternall that is the most miserable grieuous and most vnhappie life of the vvhole man more intollerable vvithout comparison then anie death vvith the deuill in euerlasting torments vvhence he could not be deliuered but by Christ 1. Cor. 15.22 IIII. That in Adam all men sinned But for as much as al mankinde which was by naturall generation to issue from Adam was then in his loines whereby the commandement vvith the curse annexed pertained not onelie to the person of Adam but to all mankinde likewise The Rom. 5.19 efore with the Apostle do vve beleeue and confesse that in Adam sinning all men sinned so that that disobedience was not onelie proper to Adam himselfe but also made common to all mankinde sith his guiltines enwrapped all men who were then and are yet dailie carnallie to be begotten of his seede Euen as the Apostle to the Romaines plainly teacheth yea and most strongly prooueth by an Antithesis or contraposition of the disobedience of Adam and the obediēce of Christ For if the obedience of Christ be no lesse ours by imputation then his owne by his proper action because wee are regenerate of his incorruptible seede and of his spirite it followeth that the disobedience likewise of Adam must be imputed vnto vs and we touched with his guiltines because we are borne of the seed of his flesh being father of al men V. The corruption of mans whole nature followed vpon Adams disobedience in all men But like as the corruption of our vvhole nature Rom. 7.7 Aug. tom 7 con Iul. Pela li. 5. c. 3 immediatlie by gods iust iudgement tooke holde on the person of Adam for that actuall disobedience called of the Apostle Concupiscence which is both a punishment of the former sinne a sinne and a cause of other sinnes euen so being taught by the holy scriptures we beleeue and with the whole church confesse that all men which by naturall propagation are conceiued of his seed ar borne infected with the contagion of his corrupt nature For all men sinned in Adam and by the guiltinesse of his disobedience wee are all kept bound VI. What we properlie call originall sinne Wherefore we doe so saie that this haereditarie fault and contagion of nature is sinne in all men and so we vse to cal it originall sinne that we do not separate it from the guiltines and imputation of the first disobedience Euen as likewise on the other side we doubt not but the righteousnes of christians doth consist not so much in the regeneration of nature which is made by the spirit of Christ which is vsuallie called by the name of inherēt righteousnesse as in the imputation of the perfect obedience and righteousnes of Christ whose members we are VII That contagion of nature is verie sinne And although that contagion was inflicted not onelie vppon Adam alone but also on his whole posteritie for a punishment of that first transgression of Gods commaundement yet wee hold this as certainelie out of the holy scriptures as whatsoeuer is most certaine Rom. 7.7 that the same is not onely the punishment of sin and the cause of all other follovving sinnes but also a verie sinne it selfe euen so great as were sufficient to condemne vs. VIII That concupiscence of it owne proper nature is a sinne in the verie regenerate Yea so farre doe we learne that concupiscence of it owne nature is a sinne fighting against the lavve of God and making all men subiect to condemnation vnlesse they bee deliuered by Christ yea that in the regenerate themselues though the guiltines being taken away by faith in Christ it be not imputed vnto them anie more yet we doubt not 1. Ioh. 3.4 Rom. 7.7 but it is a sinne yea and that worthy of eternall death sith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the lawe and is by gods lawe condemned as the Apostle teacheth IX From concupiscence ingrafted in vs the riuers of sinne doe continually flowe Futrhermore we beleeue that this our naturall deformitie is such a fountaine of al sin and that euer so abounding that from it doe continuallie spring most corrupt waters of e-euill affections of vngodlie thoughts vvicked desires which vnlesse they be by the spirit of Christ restrained they breake out at length into manifest sinnes offences some worse thē others so that there is not any man so holie which beareth not about him this puddle of vices yea and feeleth not the filthie vapors breathing from it and is not often sprinckled and bespotted with that noisome contagion Euerie man is tempted of his ovvne concupiscence saieth Iames vvhen he is drawne avvaye by his ovvne concupiscence Iam. 1.14.15 and is entised then vvhen lust hath conceiued it bringeth forth sinne and sinne whē it is finished bringeth forth death X. That God is not the author of sinne Now all these things beeing thus wee are confirmed in that beleefe wherein wee hold that god is not the author of sinne sith he neither created Adam euill or prone vnto euil but iust and righteous neither did hee intice or mooue him to il but he of his own accord and by his free-will sinned 1. Io. 2.16 neither yet vvas this naturall peruersnesse from god but of it selfe it followed that disobedience of Adam being depriued of his righteousnes god most iustly so permitting and punishing mans trāsgression by that worthie punishment XI Errors We condemne therefore with Ireneus and the whole church all those which make god the author of sinne likewise all Pelagians as wel new as old which denie that all men sinned in Adam and are holden in the guilte of the first offence or doe labour to prooue that this ingrafted concupiscence is onelie a disease and a punishment of sinne but not indeede a sinne it selfe or at least in the regenerate will not haue it to bee worthie the name of a sinne Wee condemne also those which haue taught that originall sinne is a substance because this opinion either makes god the author of sinne or else denies that god is the maker of euerie substance and confirmes the doctrine
true and liuely picture of the image of God to vvhich man vvas created vvhereby vvee are instructed vvhat vvee vvere vvhat vvee are vvhat vve ought to bee and in deede vvhat vvee shall be if vve trust in Christ IV. The summe of the law to bee restrained to the loue of God and our neighbour Novv vve beleeue and confesse that Christ did teach Mat. 22.37 that the summe or substance of the vvhole lavv is cōtained in these two precepts Thou shalt loue the Lord thy God with all thy heart withall thy minde withall thy soule and vvithall thy strength thou shalt loue thy neighbour as thy self the first of these is the summe of the first table the other the summe of the second table V. If God alone bee to be loued with the whole heart he alone is to be worshipped And if the summe of the first table which containeth the whole worship due vnto God doe consist in the perfect loue of God alone from hence besides other expresse commandements of God declaring this commandement we gather and we beleeue that God alone is to bee adored inuocated and serued with a religious worshipp and that wee must sweare onelie by his name because these bee all contained within that commaundement of louing God with all our heart to let passe that the image of God whereof this lawe is a type did teach Adam the same thing VI. That our verie concupiscence and corruption of nature is a sinne But if by Gods law be condemned whatsoeuer offence is repugnant to that first image of God that is to iustice holinesse and righteousnes wherein man was created we hold that in man not onely his actions committed with cōsent of his will against the law of god but euen the motions also of lust yea the concupiscence it selfe and the whole corruption of his nature is sinne Rom. 7 7 and by the lawe of God condemned because it is repugnant to that vprightnes and iustice wherein man was creted and wherein he ought and might haue kept himselfe if he would VII Although the law cannot bee obserued yet it was not giuen in vaine nor vnprofitablie And although the law of God be so perfect Rom. 7.101 8.3 that it neuer could or can be obserued of anie man either all or alwaies or in such measure as it ought yet we beleeue that it was not giuen in vaine nor vnprofitablie sith God doth not anie thing in vaine but all things with his exceeding high wisedome to his owne glorie and to our profit and saluation VIII A threefold profit by the law of God First by the perfect declaration of the will of God by this law men might and may better vnderstand what was pleasing vnto god what was good and what ill what was to bee done and what to be auoided then by the onely reliques of the law of nature remaining in mans minde and therefore all cloake of ignorance being cleane taken awaye the Iewes were made more inexcusable then other nations if they kept not the law which thing falls out greatlie to the glorie of God sith men do therby vnderstand that his iudgements towards vs are verie iust Furthermore by the curses which are added against the transgressors and the blessings for the obseruers men were restrained by feare of those as it were with a bridle from committing sinne and by hope of these as it were with a spurre were stirred vp to keep the law if not wholly and perfectlie yet in part and for the externall obseruances and so might bee the better held within their dueties which how profitable it is not onely to a whole common wealth but to euerie particular man so bearing himselfe none can be ignorant Last of all by that that men saw by dailie experience how they continually sinned against this so perfect a law and perceiued that they were not able to obserue it as it ought to be and so that they were dailie more and more in daunger of Gods wrath guiltie of eternall death It came to passe that distrusting themselues their owne strēgth they grew to haue a greater and earnester desire of the promised Sauiour and redeemer And therfore how much the more they knew their sinnes by the law and their weakenes more sensiblie felt the wrath of God so much the more greedilie did they hunger and thirst after righteousnesse and were disposed and prepared to take holde on Christ by faith so that verie true were both those sayings of the Apostle by the lawe is the knowledge of sinne Rom. 2.20 Gal. 3.24 and the law was a schoolemaister vnto Christ IX The lavv hath still the same vse yea euen in men regenerate And we beleeue that these vses of the law are perpetuall as long as wee remaine in this world not onely in men not regenerate as it said but also in the verie regenerate For sith our mindes are still blinded with much darknesse and our memorie so slipperie that wee can neither perfectlie vnderstand the thinges that are of god nor keep in minde that which we haue vnderstood we haue euermore need of this glasse of the diuine lawe wherein wee may dailie behold and still more certainelie vnderstād what god will haue vs to do Moreouer sith our heart is not yet perfectly cleansed from all corruption that it can bee fullie setled vppon doing the will of God but that the flesh still wrastleth against the spirite Gal. 5.17 therefore the law is most necessarie which may terrifie vs with the threatninges and hold vs in from offending and with the promises may stirre vs forward to obedience and to the working of righteousnesse Lastlie sith there is none so holie which sinneth not manie waies 1. Ioh. 1.8 which hath not sinne dwelling in him whereby wee bee made weake vnto goodnesse and prone to ill Therefore the lawe is proffitable vnto vs by which our sinnes and infirmities being made knowne to vs wee may dailie more and more acknowledge how impossible it is that we by our owne works should at anie time bee iustified or saued and therefore should bee filled with the greater desire hunger and thirst of the righteousnesse of Christ and embrace him by faith And thus the law when it can neuer iustifie vs yet it may alwaies drawe vs neerer vnto Christ who iustifieth more and more to be iustified X. The morall lawe touching the substance vvas not to be disanulled by Christ For we knovve and beleeue that the lawe touching the substance and those wholesome vses of which we speake was not to be abolished by Christ and so not abolished at all but onelie touching the curse and condemnation because there is no condemnation to them that are in Christ Iesus Rom. 8.1 which walke not after the flesh but after the spirite But yet the law was proffitable euen in the condemnation and alwaies is to them which are not yet in Christ in as much as it driueth them to Christ
a garment For this manner of speach although it doe not perfectlie declare the personall vnion Hypostatica yet it sheweth a manifest difference beetweene the person of the sonne of god taking and our nature taken For this same cause we embrace those kindes of speaches of the Fathers as mans nature was borne of the sonne of god to subsist in the person of the sonne of God and such like separating the person of the sonne of god taking from the nature taken and teaching that the person of the sonne of God by the comming of mans nature was made neither other nor more perfect VII A confirmation of the former opinion with an exposition of the place of Athanasius Surelie we confesse with Athanasius that as the reasonable soule and flesh is one man so God and man is one Christ that is Christ is onelie one person although there bee in him two natures yet not that the person of Christ if we will speake properlie is constituted or made of both these natures as of the parts as to the perfect cōstitution of man no lesse the bodie as an essential part then the soule must ioyne together seeing the person of Christ was alreadie 1. Cor. 10.9 1. Pet. 3.19 and that whole and most perfect before it was shewed in the fleshe but the person of man as of Adam was none at all vntill the foule was coupled with the bodie and sith that nether the soule doth assume vnto it selfe a body or the body a soule as the sonne of God assumed vnto himselfe the seed of Abraham into vnitie of the same person And further sith the bodie and the soule are two existences as it is manifest in the creatiō of Adam but mans nature did neuer subsist by it selfe but onelie in the person of the sonne of God so that verie vniustlie doe some abuse this godlie saying of the holie man for proofe of their owne dreames For he which did shew himselfe and he is the person of the Sonne of god must needs differ frō the flesh wherein he did shewe himselfe and that not onelie before but also after his resurrection and sitting at the right hand of his father which as saith Augustine added a glorie to the flesh but took not away the nature VIII How Christ is one onely person and that eternall and vnchangeable but there are in the same two natures and how it is said to consist of them We therefore acknowledge and confesse against Nestorius that in Christ is onelie one person and that eternall most simple most perfect and the same shall remaine for euer namelie the person of the euerlasting sonne of God Further that vnto this eternall person there came in time not another person but another nature namelie mans nature and the same not as a parte of that person of whome it was taken but a thing farre different from it and yet takē vnto it into vnitie of the same And therefore we thirdly confesse that in one the selfe same person of Christ there is now two natures the diuine and the humaine in which we doubt not that the same doth subsist doth liue and doth worke for which cause also we feare not to speake thus Christ consisteth now of his diuine nature his humaine being taken into the vnitie of person that he is after a sort compounded of them both IX Hovve the tvvo natures are vnited into one person without alteracion or confusion the properties and actions of either of them remaining whole and distinct But we beleeue and confesse that these two natures are truelie and inseparablie ioyned and vnited into one person of Christ that yet we doubt not but each of them remaineth whole and perfect and the one truely distinct from the other yea and that they do hold the essentiall properties and operations of each of them distinct without all manner of confusion so that as the diuine nature holding the properties remaineth vncreated infinite immeasurable simplie omnipotent and simply wise euen so the humaine nature holding hirs remaineth created comprehensible determined with certen limitts And as the diuine nature hath will and power whereby Christ willeth worketh as god such things as are of God so hath the humaine nature will and power whereby Christ as mā willeth worketh those thinges which are of man so farre forth as Christ in that he is God hee willeth not nor worketh by humaine will or power so neither as he is man willeth he or worketh he by diuine wil or power as it hath bin learnedly determined by the fathers both against Eutyches and against Macarius We therefore did alwaies like wel of that saying of Leo the first Epi. 10. c. 4 writing vnto Flauianus about the same thing where he saith He which is true God the same is also true man and in this vnitie there is no vntrueth whereas there meet together the basenesse of manhood and the excellencie of the godhead For as God is not chaunged by the partaking so man that is mans nature in Christ is not consumed by the dignitie for each forme vvorketh with communion of the other their ovvne propertie namelie the vvord vvorketh that which is proper to the vvord and the flesh performeth that vvhich is proper to the flesh Thus farre Leo that learned man which hee afterwards fetteth out by examples whereby it is plainelie shewed that as the natures are truelie vnited in Christ yet remaine distinct and not confounded so also were and are the actions for thinges which were proper to the word the flesh did not performe but the word that which was proper to the flesh the word performed not but the flesh To raise againe Lazarus from death was proper to the word but to crie Lazarus come forth was proper to the flesh yet both those actions were vnited to the raising vp of Lazarus because they were both one and in one Christ tend both to one purpose and yet they were distinct Likewise to forgiue sinnes was a proper actiō to the diuine nature but to say thy sinnes bee forgiuen thee was proper to the humaine nature To restore his sight that was born blinde was an action of his diuine nature but to put clay vppon his eies and to say goe and wash was of the humaine nature Therefore this personall vnion as it did not confound the natures so neither did it the actions but kept them distinct neither yet did it confound the properties of the natures For there be in one the same person of Christ these three things Natures the proprieties and faculties of the natures and the actions of them and these proprieties of natures in Christ are after the verie same manner that the natures and actions are Therefore as it is cleere that one nature passeth not into another nor one action is confounded with another so is it apparent that their proprieties are after the same sorte X. That it cannot bee prooued by the vnion
Eutychians which on the contrary side as Christ is but one onelie person so they leaue him but one nature onelie namelie the diuine teaching that the humaine nature which he assumed either is wholy turned into the diuine or els so mingled and confounded with the diuine that they make no difference at al in him between the proprieties and actions of his diuine and humaine natures Wee condemne also those which haue proceeded from the former as Macarius with his followers which make but one onelie will in Christ namelie the diuine and therefore admit no proper action at al of the humane wil in Christ We condemne likewise the Cerdonians also in this pointe that they said Christ did not truelie suffer nor was truelie dead but that he fained a suffring or as some heritiks say he suffred and died putatiuelie and therefore with these we also cōdēne all which taught or teach the like things as namelie that Christ rose not againe truelie in the same flesh wherein he died but in another of a diuerse nature or else that if he rose in the same yet that he did not truelie ascend into heauen and carrie the same into heauen and chaunge the place of it Wee also also with Hierome Cyrill and other of the fathers condemne the Originists and their like who taught that Christ rose againe with a bodie like vnto a spirite most subtill and in it owne nature inuisible and not subiect to the senses all those likewise as Iewes and Turkes which denie that the worlde is redeemed by the benefite of Christes death Also all those lastlie which goe about to proue our saluation to be grounded vppon any other thing either in parte or altogether then onelie in Christ and blasphemouslie doe auouch that sinnes may bee expiate or remitted by anie other sacrifices then that one sacrifice of Christ onelie For wee acknowledge one onelie redeemer Iesus Christ without whome as there is no true God so no true saluation and one onely sacrifice the oblation or offring wherof being once made not onelie all the sinnes of the elect were once washed awaie in the person of Christ but also beeing yet continuallie washed away euen vnto the ende of the world are remitted to them that beleeue CHAP. XII Of the true dispensation of the Redemption the saluation life which is laid vp in Christ alone and therefore of the necessarie vniting and participation vvith Christ I. Saluation and eternall lise is laid in Christ that from him it may bee communicated to be WE beleeue that euen as the sinne of Adam and death which followed the same remained not in Adam alone but from him as from the head of all mankinde it did and doth flow into all men which by a common generation haue bin and are borne of him so likewise that the righteousnesse of Christ and the eternall life due vnto him is not holden in Christ alone but is deriued into all those who by the regeneration of the holie spirite are made one with him and as true members are ioyned vnto him as head of the whole church and that to this ende and purpose Christ came in the flesh and that all our saluation and life consisteth in him as in our head that it may indeed be bestowed and communicated vppon all the elect of God which are vnited vnto him II. The grace of redemption and saluation is offred vnto all men but indeed is not communicated but to the elect who are made one vvith Christ For we beleeue Mar. 16.15 16 that although the grace of redemption saluation and eternall life which God bestoweth be earnestly propounded and offered vnto all men by the preaching of the gospell for that very manie are not made partakers of the same it is through their owne fault yet is it not indeed communicated but vnto those who beeing from the beginning chosen and predestinate vnto it in Christ as in the head of all the elect that they should bee his members and so made partakers of saluation were afterwards in their time called by the gospell indued with faith and so grafted into Christ and made one with him III. To the true participation of eternall life howe necessarie this true vnion or communion is with Christ For euen as the braunch can draw no liuelie sapp from the vine Ioh. 15.1.2.3.4.5.6.7 nor the bough from the tree nor the members anie motion sence or life from the head vnlesse they be ioyned to the vine tree and these to the head euen so cannot men receiue anie saluation or life from Christ in whome onelie it consisteth vnlesse they be grafted into him coupled in a true and reall vnion and being coupled doe abide in him IV. That we cannot be vnited vnto Christ vnlesse he first vnite himselfe to vs. Sith therefore the whole participation of true righteousnes saluation and life hangeth and dependeth vppon this most necessary cōmunion with Christ and vnto the same is referred both the preaching of the gospell and administration of both the Sacraments yea the whole Ecclesiasticall ministrie Therefore what our faith cōcerning the same is we purpose to declare witnes to the whole church as brieflie and plainelie as may be in certaine assertiōs or positions which after follow Of the communitie with Christ 1. Ioh. 4.10 And first we beleeue that as we therefore loue Christ as Iohn saith because he first loued vs. we come vnto him by our spirite because he came first vnto vs by his and therefore wee imbrace him by faith because he first by vertue of his spirite imbracing vs stirreth vs vp to faith so we also can by no meanes cleaue and bee vnited vnto him vnlesse he first doe ioyne and vnite himselfe vnto vs. For the one is the cause of the other the first of the latter Wherefore we must pray vnto him Ioh. 14.23 that he will come vnto vs and make his abode with vs. V. How many fold is the vnion of Christ with vs and of vs with Christ and how they are ordered in themselues We acknowledge furthermore this coniunction of Christ with vs and likewise of vs with Christ to bee threefold one which was once made in our nature another which is dailie made in the persons of the elect which yet goe astraie from the Lord and the last which shall be likewise with the Lord in our persons when they shall be present with him namelie when God shall be all in vs all And the first is referred to the second the second to the third euē as nature is ordained to grace and grace to glory For the first is also made by assuming of our nature into the vnitie of the person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the word The second is made by assuming of our persons into grace and into one misticall bodie with him and as Peter speaketh into participation of his diuine nature The third shall likewise bee made by assuming of vs
laid vp in him requireth onely these three things First that being touched with an earnest griefe of our whole life ledd amisse wee might desire from our heart to haue our mindes and so all our affections chaunged renued into the obedience of the diuine will and that we might earnestly pray and doe our best endeuour that it might be so Secondlie that imbracing Christ by a true faith withall his treasures wee might beleeue firmely and without any wauering that all our sinnes are for euer pardoned of the fauour and mercie of god through Christ alone and we receiued into grace made the children of God and heires of euerlasting life Lastly that beeing thus perswaded of the free and eternall saluation through Iesus Christ wee should thence foreward labour by all meanes to obserue whatsoeuer Christ hath commaunded to the glorie of God and profite of our neighbour so as faith do euermore accompanie vs to the ende whereby we beleeue that howsoeuer in this new obedience we err or do offend yet for Christs sake it shall not be imputed to vs but contrariewise by the perfect obedience iustice and holinesse of christ imputed vnto vs our imperfect obedience shal be perfected and shal be taken and reputed for most perfect in the sight of God And to three thinges are all the preceptes of christ referred namely that renouncing all vngodlines worldly desires wee should liue in this world in respect of our selues soberlie in respect of our neighbour iustly in respect of God godlie Tit. 2.12 looking for that blessed hope and the comming of the glorie of the great God This wee beleeue to bee the summe of those thinges which christ requireth of vs in the doctrine of the gospell and therefore that they bee true gospellers and christians indeede that bende their whole studie and care hereunto VII Jn what thinges especially the Gospell differeth from the Law And nowe of that which is alreadie saide it appeareth that we do not confound the Law with the Gospell For albeit wee confesse that God is author aswel of the Law as of the gospell and that of it selfe it is as well holie iust Exo. 20 and good as the gospell Rom. 7.12 yet we hold that ther is no smale difference betwixt them both not onely because the Lawe was deliuered to the Israelites alone and the gospell pertaineth to al people and nations and also not onely because that was for a time and to continue but till christ and the gospell is euerlasting and also not onely because that was deliuered by Moses and declared by the Prophets and the gospell was brought by christ and published to the whole world by the Apostles But indeed and most especially for these causes First because the matter of the law is onely commandementes with irreuocable curses thereunto ioyned if they bee broken neuer so little It hath also promises not onely of earthlie but also of heauenly blessings but al of them with the condition of perfect obedience and none merely free But the gospell is properly a happie message setting before vs gratis christ the redeemer forgiuing sinnes and sauing vs yea and requiring nothing at our handes for the obtaining of life euerlasting but a true faith in christ which faith cannot bee without true repentance nor without a care to doe the will of God that is to liue so berly iustly and godly as is aboue declared Moreouer because the law did not performe that which it required nether had it power whereby to saue therefore was vnsufficient and a killing letter the minister of wrath and death more prouoking then taking away sin But the Gospell what it requireth the same it performeth and therefore whatsoeuer it offereth the same also it truely imparteth vnto vs For as much as the holy ghost is by it powerful in the elect at the preaching of the Gospell stirring vp in them that true faith wherby they apprehend christ offred and with him eternall life For faith is by hearing of the Gospell Rom. 10.17 but obedience is not by hearing of the Lawe because the holie spirite giueth no man strength to the hearing of the Lawe by which hee might obserue the same as he stirreth vp faith in the elect to the hearing of the gospell For which cause as the Lawe is called a killing letter so is the Gospell called a quickning spirite and therefore is a true and forcible instrument to saluation vnto euerie beleeuer Whereon also followeth the third difference namely that the Law was not written in their hearts but remained written onely in tables and therfore did not chaunge men But the Gospell is written by the holie ghost in the hearts of the elect therefore it chaungeth and renueth them 2. Cor. 3.18 because it is the instrument of the holie ghost to sanctifie and to saue vs. VIII The Law of Moses is partly taken away and partly not taken away by the Gospell Of this which we haue said it also plainelie appeareth what our faith is of the abrogation of the law by the gospell First wee beleeue that in the gospell so farre forth as it declareth all things which in the old Testament did figuratiuely foreshew of Christ to bee fullfilled in this Iesus as is saide before in the 11. chapter we are taught that the law of Moses concerning cerimonies sacrifices and all Moses outward worship are simply abrogated according to that saying of the Apostle Heb. 9.10 Ioh. 1.17 that all these things vvere inioyned vntill the time of reformation and that The Law was giuen by Moses but the trueth came by Jesus Christ Moreouer so farre forth as the gospell is the instrument of the holy spirit whereby we are ingrafted and vnited to Christ made partakers of redēption and saluation as is said before in the 12. chapter So far also we confesse that the morall law touching the cursse against the transgressors is abrogated by the gospell of Christ according to that of the Apostle Rom. 8.1 There is no condēnation to them that are in Iesus Christ where of this is a token that they walke not after the flesh but after the spirit But now so farre forth as the doctrine of the Gospell requireth our repentance and the holinesse of life and that we liue soberly righteously and godly therein it taketh not away the law concerning māners for it is wholy consonant and agreeable with the doctrine of the gospel of eschewing vices and following vertue Lastlye in as much as Christ in his gospel did not take away the politicke lawes of the nations which were not contrarie to the law of nature Therefore wee thinke it lawfull and free for any gouernors to bringe among their subiectes such politick lawes as were deliuered to the people of Israell and by the same then which none are more iust to rule and gouerne the people Therefore they do exceeding great iniurie to the Gospell of Christ that saye it troubleth or
as the sacramentall signe whenas the matter of the sacrament is that which the signe that is obiect to our senses makes to come into our thought not to fall into our hands or mouth neither those likewise which do consider nothing in the sacraments but what they see with their eyes or which will haue them onely tokens or badges by which we are discerned from other people or bare signes and not the instrumeÌ„ts of the holy ghost by which he worketh mightily in vs and confirmeth vs in the communion of Christ And we condemne them which institute new sacraments other then them which Christ instituted and those which tye the grace of God and the things signified by the sacraments to the sacraments so that euerie one which receiueth the signe should be said euer to receiue truely the thing it selfe CHAP. XV. Of Baptisme BEsides that which we haue spoken of the sacraments in generall we also especially beleeue and confesse of Baptisme thus I. Baptisme what it is and vvhat are the effects of it Baptisme Mâ—t. 28 1â— first is a sacrament of the new couenant wherewith all men which either hauing professed true repentance of their finnes doe also professe faith in Iesus Christ and so in God the father Cor. 7.14 the sonne and the holie ghost or at least are beleeued to appertaine vnto the couenant Act. 19.5 1. Cor. 6.19 through the faith of their parents but especially they which truely doe belong vnto the couenant as beeing now incorporated into Christ are sealed by him that they should be no longer their owne men but his by whome they are called into the societie of the couenant and consequently into one bodie with him and all the Saintes and into participation of all spiritual heauenly good things Eph. 1.12 Eph. 5.26 Apoc. 5 Tit. 3.5 Rom. 6.4 Mar. 1.4 and are cleansed by this Baptisme as the water of regeneration from al their sinns by vertue of Christs blood and buried into the death with Christ that as he rose froÌ„ death by the fauour of the Father so wee should walke in newnesse of life whereupon it hath bin vsually called the sacrament of repentaÌ„ce for the remission of sinnes the sacrament of faith the seale of the couenant the water of regeneration the washing away of sinnes the sacrament of new life II. The vertue of Baptisme takes place only in the elect and they onely are baptized vvith water and with the holy ghost But though all these things are said of baptisme and are truely attributed vnto it as to the holy ghostes instrument to worke these things and that therefore all which are baptized are truely said to be made and to be such sacramentally yet we beleeue that it is not indeed and really performed but only in the elect which are indued with Christs spirit sith they onely doe beleeue rightly and do truely belong vnto Christ and to his misticall body And therefore that all are baptized indeede with water but the elect onely with the spirit and all doe receiue the signe but not all are made partakers of the thing signified offred by baptisme but onely the elect III. Of what parts the whole sacrament of Baptisme consisteth And we beleeue that vnto the making of the whole sacrament of Baptisme those two thinges are sufficient which Christ instituted namely the simple element of water wherewith the parties are washed either by dipping in or by sprinkling vpon and that forme of words wherewith Christ taught them to baptize that is In the name of the father the sonne and the holy ghost nether did the Apostles as we are perswaded vse any forme of words or added any thing else vnto the water IV. The yong infants of the faithfull are to bee baptized We beleeue with the whole ancieÌ„t church that vnto the sacrament of Baptisme are to be admitted not onely they that are of discretion which hauing professed repentaunce of their sinnes doe also professe faith in Christ but also the yong children of such sith they are to bee accompted to belong to the couenant 1. Cor. 7.14 as the Apostle saieth The children of the faithfull are holie especially seing God hath no where altered that commandement which he gaue to Abraham for the marking of all with the figne of the couenant euen the children of the faithfull Mat. 19.14 nay he said Suffer litle children to come vnto me for of such is the kingdome of heauen V. How farre forth Baptisme is necessarie in the Church and how needfull to euery one to saluation Wee beleeue that Baptisme is altogether necessarie in the church as a sacrament instituted of Christ and which the church cannot be without so that where it is not vsed if it may bee vsed there wee acknowledge no church And we thinke it so necessarie vnto euerie one to saluation that yet notwithstanding if one dye not washed with the water for defect or want of a minister and not vpon contempt we beleeue he is not therefore coÌ„demned or wrapped in eternall destruction For the children of the faithfull are therefore saued because they are holy and vnder the couenant of God and men growen are saued because they beleeue in Christ with a true faith which indeed can suffer no contempt of the commaundements of Christ VI. Baptisme once rightly receiued ought not to be taken againe Furthermore we beleeue that as circumcision was done onely once in the flesh so the Baptisme of water which succeeded circumcision Col. 2. being once rightlie and lawfully receiued ought not againe to be repeated VVee say that it is rightly and lawfully administred when first the doctrine of the gospell concerning the true God Christ and his office goeth before according to Christs institution and then the parties are baptized with water and that of a lawfull minister in the name of the father the sonne the holie ghost Rom. 6.4 For Christ also once died and was buried and wee are baptized into his death and are buried with him by Baptisme Act. 19.5 neither doe wee reade that the Apostles euer did rebaptize anie except those which Paule did baptize who had not bin rightlie baptized VII The vertue of Baptisme is perpetuall Now although wee come but once to the sacrament of baptisme yet wee hold that the matter of this sacrament and the vertue thereof is perpetuall which vertue is nothing else but the verie planting into Christ and so the participation of his benefites the washing away of sinnes and regeneration which dailie more and more is made perfect by the holie ghost For the Apostle saith Eph. 5.26.27 that he cleanseth the church by washing of vvater through the worde that he might make it vnto himselfe a glorious church without spott or wrinkle 1. Ioh. 1.7 And his blood cleÌ„seth daily froÌ„ all sinne And therfore we thinke beleeue that the faithful being content with once receiuing of the sacrament ought daily to bee occupied in
in the bread reallie and properly For in sacraments the thinges whereof they bee sacraments are not really included although they borrowe their names of the things as in baptisme the matter is apparent and out of all question in which no man saith that the blood of Christ by which we are washed from sinne or the verie regeneration it selfe is included as also in the worde of the gospell the thinges are not therein really included which by it be declared Nowe sacraments be visible words And Christ said not my bodie is in this that is in the bread but in a farre other manner of speach as This that is this bread is my bodie Now if any wil say that this is all one in sense it will follow if the bodie of Christ bee really in the bread then the bread is really properly and substantially the bodie of Christ And if this be impious to bee spoken neither do wee thinke that the other can godlily be affirmed Yet we denie not but it is in it sacramentally in that sense that wee say remission of sinnes and saluation and life is in the worde of the gospell which it declareth and offereth But sith the common sorte haue vsed to drawe such manner of speaches to superstition wee iudge that those speaches are altogether to bee foreborne and auoided and the simple plaine phrases of the scriptures to be vsed VII In the supper are giuen not onely the signes but also the things signified by them Now this is setled in vs without all controuersie that although the bodie and blood of the Lord are not that is do not existe in their owne substance and in verie deede and properly in the bread and wine but are in heauē yet notwithstanding with the verie distribution or giuing of the bread and wine there is truely offered vnto all men the true flesh of Christ to be eaten and his blood to be drunk not simplie but in as much as his flesh was betraied vnto death for vs his blood shedd for the remission of our sinnes For the words are manifest which Christ speaketh in Iohn of the eating his flesh Ioh. 6.53 and drinking his blood if any man will haue life in him and that which the Apostle saieth euē iumping with the words of Christ He which eateth the bread and drinketh the Lords cupp vnworthilie he is made guiltie of the true bodie and blood of the Lord. Neither doubt we but Christ as he plainely commaunded the bread to bee eaten so also by adding immediatly This is my bodie he closely commaunded tha to bee eaten aswell as the bread but yet each of them in a diuerse manneri VIII None but the faithfull doe truely eate Christs true flesh But albeit the flesh of Christ be offred vnto all in the supper to be eaten yet we beleeue that it is truely eaten of the faithfull only both because they alone haue communion with Christ and with his flesh and blood and others haue not neither by receiuing the bread are made partakers of him and also because they alone haue the spirite of Christ by vertue of whom onely the flesh of Christ is truely communicated yea and also because they alone doe bring true faith without which the same cannot bee truely receiued and eaten For Christ giueth not his true bodie to bee truely and indeed eaten but only to them which do aswell beleeue that the same was betraied for them vnto death and his blood shedd for remission of their sinnes as those wordes to bee true This is my bodie IX That hypocrites eate Christs bodie sacramentallie By the way we denie not but hypocrits also lacking the true and iustifying faith in receiuing and eating the breade as a sacrament of the Lords bodie may be said to eate the very true bodie of Christ also namely sacramentally not truely and indeed Euen as the Apostle saith al the Corinthians 1. Cor. 6.11 which were baptized with water were sanctified iustified namely sacramentally as is aboue said though not all of them were truely made such X. There bee three kinds of men that eate and therefore diuerse sorts of eating Thence also we learne that there are three kindes of men which may be called into question whether they eate the flesh of Christ or eate it not The first is of such as receiue the bread as common meate and not as a sacrament They eate not the true bodie of Christ in any respect and are the true Capernaites their eating is meere carnall And others of the contrarie side receiue not the bread yet not vpon contempt but onely beleeue in the gospell and their eating is meere spirituall Lastly there are others who not contenting themselues onely with faith in the gospell do also receiue the bread not simplie as the first sorte as bare bread but as a sacrament of the Lords bodie Whereuppon it comes to passe that they are said to take and eate sacramentally But sith this may bee done aswell of the the godly and faithfull as also of vngodly hypocrites yet in a diuerse manner of the one sort by faith of the other without true faith therefore we also say that the vngodly hypocrites do eate it onely sacramentally but the faithful do eate it both sacramētally truely and spiritually and therefore to saluation XI The true body of Christ is eaten onely by faith Seing then wee say that the true bodie of Christ is reccaued onely of the faithfull both sacramentally and also truely we meane that it is eaten not with the mouth of the body but the mouth of the minde and with a heart indued with faith that by meanes of the holie ghost which worketh in vs and applieth whole Christ vnto vs. For it is the meate of the minde saith Cyprian not of the bellie And Ser. de caen 1. Cor. 12.13 The flesh profiteth nothing as Christ saith and Augustine expoundeth but it is the spirit which quickneth And the Apostle teacheth Ioh. 6.63 By one spirit we are all baptized into one bodie and haue bin all made to drinke into one spirite And if that all true coniūction with Christ be through the holy ghost though he with his bodie do remaine in heauen and we vpon the earth it followeth that this eating must bee after the same sorte For what else is it to eate then to receiue vnite vnto thee meate for the nourishment of that part to which it is ordained after a due sort But the flesh of Christ as hath beene said is food of the minde not of the bellie Neither vndoubtedly is the flesh of Christ otherwise eaten then in respect that it was killed for vs and made bloodlesse as the words do sound and the breaking of the bread doth represent and that truely also euen as the passeouer and all the sacrifices were eaten But now his body liueth and can not bee without blood as at the first supper it was neither without blood nor dead And
therefore wee cannot without sacriledge affirme that it passeth properly that by the mouth into our bodies And to what ende also as the sacrament of bread is giuē without wine the wine without bread so in the supper the bodie is giuen without blood and the blood seuerally without the bodie but that wee might know that these his owne substances as they are properly in heauen doe not passe through our mouthes but are receiued onely by a faithfull remēbrance effectually stirred vp by the holy ghost For this did the Lord himselfe require saying doe this in remembrance of me and in saying This is my bodie which is giuen for you For in speaking thus he required in them faith whereby they might beleeue this and beleeuing might eate that is might apply it vnto themselues for the food and life of their soules Wherefore wee hold assuredly that they eate the flesh of Christ truely and not by an imagination who beleeuing that it was giuen vnto death for the cleansing of their sinnes doe with a faithfull minde imbrace the same for such a sacrifice applie it vnto themselues And they which thus eate the bodie of Christ as dead wee doubt not but they are more and more ioyned to the now liuing quickning bodie of him according to his owne promise Ioh. 6.56 who first said He which eateth my flesh and afterward added abideth in me and I in him XII The opinion of the corporall eating to be reiected as vaine and vnproffitable Moreouer sith this manner of eating the flesh of Christ namely by faith is both sure and profitable to saluation And the other namely of eating it with the bodilie mouth cannot be prooued out of the holy scripturs and admit that somewhat might probably be alleadged for it yet it is not necessarie nor cā any thing at all profite the soule but bringeth with it into the church many mischiefes monstrous herisies idolatries stirres schismes dissolution of congregations yea makes christian religion to be a scorne and derision to infidells we therefore beleeue that piety willeth al of vs contenting our selues with that kinde of eating which in the supper is made by faith and by the spirite wee should not regard the other kinde but bidding it farewel we should reuerently imbrace brotherly charitie and peace to which ende also the supper was instituted Nether indeed cā the vse of those kinde of speaches be suffred in any other sense then in this as we vse to saye that what we vnderstand by hearing the words with our eares the same we learne by our eares But to bring in phrases not vsed in the scriptures especiallie such as bee not onely vnprofitable but also pernitious hurtfull wee thinke it altogether vnlawfull XIII That there is a true presence of Christ in the supper but it is spirituall Now by this which we haue saide both of the true vnion and the true eating it may easilie be seene what wee ought to beleeue of the true presence Wee hold therefore that if we be truely and indeed vnited with Christ so with his flesh and blood and if we truely eate his flesh and drinke his blood then the same Christ not onely in his deitie but also in his flesh and blood is present vnto them that are vnited vnto him and do eare his flesh and drinke his blood For what can be more present to thee then that which thou eatest and drinkest and to which thou in thine owne substance art coupled and from which as from thy head life and motion is imparted to thee as into a member XIV Such as the vnion and eating is such is the presence namely spirituall But as both the vnion and the eating are made by the spirite and by faith so also wee beleeue and haue beene taught that the presence is no other then spirituall and is in men that are indued with the spirite of god with faith and therefore that this kinde of presence cannot bee letted by any distance of place though neuer so great XV. A thing is present or absent so farre forth as the same is perceiued or not perceiued For neither the neerenesse nor the farnesse of the places maketh a thing to be present or absent but the participation or not participation of the same thing The sunne though it be verie farre distant from vs yet it is said to bee present and it is truely said to be in our eyes when as we are made partakers of it Againe it is absent whē as either ouershadowed with cloudes Aug. ad vol. Epi. 3. Col. 10. or gone into the other hemispheare we cannot see it To a man starke blinde the light thereof is neuer present though it shine euen into his eyes as likewise excellent musicke to one that is deafe or the sweetenes of an oration to an vnlearned man God is also said to be farre from the vngodlie because he is not perceiued of them by faith whenas notwithstanding in his owne essence he is not farre from any of vs. For in him wee liue and are mooued and haue our being Therefore so farre forth as a thing is perceiued or not perceiued of vs either by the naturall part or by the senses or by the minde or any other waye so far also is it said to be present or absent XVI VVhat kindes of presence we denie and vvhat kindes we graunt Wherefore albeit we disallow that the substance of the bread being changed or wasted into nothing there should succeede in place thereof the true flesh of Christ and that so to bee present vnto vs that vnder the accidents of bread should lie hidden the true substance of Christs bodie and albeit we also denie the flesh of Christ to be really and in it owne substance present in the bread which bread hath no other vnion with his flesh but the sacramentall vnion which is made by a misticall relation and albeit wee also gainsaye that he is present to the wicked which haue not that spirituall communion with him nor can bee said truely to eate his flesh And albeit we doe not graunt such a presence of Christs bodie namely that he is now present with the faithful vpon earth in the time of the supper visibly to bee seene of them as he was in the first supper present at the table visibly to be seene of his Apostles for this doth plainely disagree not onely frō the nature of the body of Christ but also frō the scripture it selfe but do graūt that he is present with them onely in an vnuisible manner and such a manner as is not to be perceaued by our senses Lastly albeit wee detest that presence wherein some doe faine the flesh of Christ really in it owne substāce to be euerie where yet wee beleeue and acknowledge such a presence as is no lesse essentiall for the things which are truely present vnto vs seing we are indeed made partakers of them then spirituall for the manner wherein
of the heauenly inheritance IX Charitie also doth spring of faith We beleeue also that of true faith springeth true charity by which it worketh and by which it sheweth how forcible it is as the Apostle saith Gal. 5.6 1. Ioh. 4.3 that the faith auaileth much in Christ which worketh by loue and Iohn affirmeth that he which loueth not Ia. 2.15.16 hath not knowne God Therefore we acknowledge not them for brethren which boast of faith when they haue not charitie X. Charitie is the gift of God And wee beleeue that the same charitie is the singular gift of God 1. Ioh. 4.18 whereby we are affectioned towards God the father and Christ our redeemer to loue them againe to glorifie them with all our hearts and inclined made proue to good will and louing kindnes aswell towards al men yea euen our enimies as especially towards the saintes and faithfull Therefore we disallow them which saye that man can of his owne naturall power loue god aboue all things For loue commeth of God 1. Ioh. 4.7 saith Iohn XI Testimonies of true charitie Neither doe we thinke that to be true and christian charitie which commeth not to that nature which the Apostle describeth in the first to the Corinthians chap. thirteen ver 4.5.6.7 namely that it suffreth long is bountifull enuieth not doeth not boast it selfe is not puffed vp doeth no vncomely thing seeketh not her owne things is not prouoked to anger thinketh not euill reioyceth not in iniquitie but reioyceth in the trueth suffereth all things and the rest which follow XII By charitie the communion with Christ and the church is nourished We beleeue that by true charitie the communion with Christ and with the church is exceedingly cherished increased and preserued in as much as loue doth vnite betweene themselues the persons louing and beloued as Iohn saith He which abideth in loue abideth in God and God in him CHAP. XVIII Of repentance ALthough that all these thinges Faith Hope and Charitie Repentance Iustification the studie of good works and of a godly life cannot indeed be separated from one another yet in as much as one of them dependeth on another they are therefore to be distinguished and each of them seuerallie to bee considered of and to bee seene what they be and what they worke And therefore wee thinke good brieflie to declare what wee thinke of them euerie one and first of repentance the continuall and inseparable companion of faith For albeit it bee daily made more perfect after iustification yet because no man is iustified without repentance and the beginning thereof goeth before iustification therefore wee haue purposed in this first place to declare what our beleefe is concerning the same I. To Justification and therefore to the communion with Christ Repentance is necessarie Wee beleeue that to the true participation of Christs righteousnesse and so to the communion with Christ repentance is very needefull whereby beeing turned from sinne and from the worlde by chaunging our mindes willes we are turned to God and are ioyned vnto him and so obtaine forgiuenesse of our sinnes in him and by him be cloathed with his righteousnesse and holinesse For the first thing that Iohn Baptist yea that Christ himself preached Mar. 14.15 was repentance for the remission of sinnes And except saith Christ yee repent Luc. 13.3.5 yee shall all likewise perish II. What we meane by the name of repentance By the name of repentance we vnderstand two things especially first an earnest griefe a true sorrow for our sinnes cōmitted against God and that not so much for the feare of punishment due to sinne as for that we haue offended God himselfe our chiefest good yea our maker and louing father and then an vnfained chaunging of our mindes hearts wills and intents and so of our whole life For this part which Christ calleth properly repentance and the Prophets a turning to God 2. Cor. 7.10 and the circumcision of the heart the Apostle teacheth to come of the former ioyning both partes together where he saith Godly sorrowe causeth repentance vnto saluation III. Repentance is the gift of God We beleeue that repentance is the gifte of God comming from his meere grace not due to any of our deserts or endeauours as the Apostle saith 2. Tim 2.25 If god at any time will giue them repentance that they may acknowledge the trueth may come to amendment out of that snare of the deuill Ier. 31.18 and the Prophet saith Turne me O Lord and I shal be turned IV. To stirre vp repentance in vs God vseth ordinarily the word of the law and the gospell and therefore the hearing of both is most necessarie in the church God accustometh for the stirring vp of repentance in vs to vse ordinarily aswell the declaration of his lawe which discouereth our sinnes and laieth open gods wrath as also the preaching of the gospel which sheweth remissiō of sinnes fauour of god in Christ euē as it manifestly appeareth to euerie godly man which readeth the holie scriptures And therfore wee iudge the declaration and hearing of them both to bee verie needefull in the church V. A summe of the doctrine of repentance euery where and alwaies necessarie to all of yeares of discretion The summe of our faith concerning repētance necessarie euerie where and at al times to all that bee of yeares of discretion is this that repentance is a chaunging of the minde and heart stirred vpp in vs through the holie ghost by the word both of the law and the gospell wherein wee greeue from our heart wee detest we lament we loath and bewaile and cōfesse before God all our sinnes euen the corruption of our nature as things vtterly repugnāt as the law teacheth to the wil of god to the cleansing whereof the death of Gods owne sonne as the gospell preacheth was needefull and doe humblie pray and intreat for pardon and forgiuenesse of the same and do earnestly resolue vpon amendment of our life and on a continuall studie and care of innocencie and christian vertues and exercise our selues in the same diligently all the dayes of our life to the glorie of God and edification of the church VI. That the vulgar or vsuall partes of poenitencie as contrition confession of sinnes and satisfaction are not simplie condemned Concerning the partes of repentance besides those which are alreadie declared wee haue not much to speake being taught by the holie scriptures that the same doth wholy and chiefly consist in an earnest mortification of the olde man and a quickening of the newe whereof the former taketh the force from the death of Christ the latter from his resurrection the holie ghost imparting them both vnto vs. Meanewhile we doe not simplie disallow that same distinction receiued and long held in the schooles of the partes of repentance into contrition confession of sinnes satisfaction namely if it bee examined
to the rule of the holie scriptures and doe not varie from the vse and custome of the auncient church For there want no testimonies in the scriptures of contrition and likewise of confession of sinnes both before God and before our brother whome we offend and also before the whole congregation when it is expedient As also if any man ouerloaded with the burden of his sinnes and troubled with grieuous temptations doe priuately require counsaile or instruction or comfort either of a minister of the church or of any other brother who hath knowledge in the lawe of God we disallow it not Moreouer those Ecclesiasticall satisfactions whereof we reade in Tertullian Cyprian and others which consist onely herein that an assured testimonie of true repentance may be shewed to the whole congregation which they call to doe pennance wee cannot condemne it But we condemne the superstitions thereunto added the torments of consciences and vngodly opinions wherein appeareth to bee taken no benefite of the death and satisfaction of Iesus Christ the one and onely washer away of sinnes and perfect and full redeemer from all fault and punishment CHAP. XIX Of iustification I. They which haue true repentance haue also a liuely faith are ingrafted in Christ and iustified in him THe man that is contrite in heart Esay 66.2 loatheth his sinne from his heart and repēteth him of his whole misledd life Psal 32.6 Mat. 5.6 sighing vnto God for remission of his sinnes and hungring and thirsting for the true righteousnesse of Christ wee doe beleeue that as hee was by the holie spirite indued with this repentance towards God so also that hee is by the same spirite indued with a liuely faith in Christ and euen from the beginning was preordained to be ioyned vnto Christ as a member to the head therefore in him to obtaine remission of his sinnes and to be indued with his perfect righteousnesse and so to bee reputed truely righteous for Christ into whome he is ingrafted and to be absolued from all guilt as the Apostle saith Rom. 8.1 1. Cor. 1.30 There is no condemnation to them that are in Christ and Christ is made our righteousnesse II. He which through Christ into whom he is ingrafted is counted iust the same is also indued with inhaerent iustice Wee beleeue also that he which through Christ into whome he is ingrafted by the holy ghost is accompted iust and is truely iust hauing obtained forgiuenes of his sinnes in Christ and imputation of his iustice the same man forthwith is possessed of the gift of inhaerent iustice so that he is not onely perfectly and fully iust in Christ his head but hath also in himselfe true iustice whereby he is indeede made conformable vnto Christ although while we remaine in this flesh wee can neuer haue the same so perfected but that it is by our owne fault spotted and defiled with many corruptions of our sinnes Of which iustice Iohn saith 1 Ioh. 3.7 He which doth righteousnesse or iustice that is iust workes he is righteousse or iust For the Apostle doeth alwaies ioyne both these righteousnesses aswell to the Romaines as in other his epistles and teacheth they bee both bestowed on the faithfull through Christ Phil. 1.11 as he well prooueth to the Philippians And wee affirme that the later iustice the fruits whereof are made manifest to men is so sure a testimonie of the former that where the last is absent Iac. 2.21 c there we hold withall the Apostles that there is no place for the first So farre bee we from letting loose the raines to vngodly people by the doctrine of iustification by faith onely apprehending the remission of sinnes and imputation of the iustice of our Lord Iesus Christ III. Because this inhaerent righteousnesse is alwaies by our owne fault most vnperfect therefore we are iust before God onely by the righteousnesse of Christ Meane while we confesse that this inhaerēt righteousnesse is through our owne fault so imperfect in vs that wee are made iust before God and can be accounted for iust onely by that righteousnesse of Christ whereby our sinnes are not imputed not onely in the beginning of our conuersion when of wicked we are made godlie but euer after euen to the ende of our liues as Dauid saieth Psal 32.1 Rom. 4.7 Psal 143.2 and the Apostle alleadgeth Blessed are they whose wickednesse is forgiuen and againe In thy sight shall no man liuing be iustified Therefore wee conclude that our true iustification doeth consist in the onely remission of sinnes and imputation of Christs owne righteousnesse IV. By faith it is knowne whether a man be iustified in Christ and therefore it is saide that such a one is iustified by faith But because iustification is not without the knowledge and feeling and consequently the assent of him we speake of such as are of years of discretion who is iustified that feeling is the feeling of faith therefore we say that a man is then iustified by faith when he which is ingrafted into Christ perceiuing and feeling the same is persuaded that his sinnes are so forgiuen him by the onely mercie of God and for the only obedience satisfaction and sacrifice of Christ to whome he is ioyned that he is freed and deliuered from all faulte and punishment due vnto his sinnes yea is persuaded that the perfect righteousnes of Christ is so imputed vnto him that he knoweth eternall life to be euen due vnto him for the same in like sorte as it is due to Christ and consequently findeth the same to bee due of free grace and fauour not for his owne works V. A confirmation of the former opinion and what it is for a man to be sanctified First Rom. 4.8 5.19 to iustifie in the scriptures aswell in the old Testament as the new and especially with the Apostle when he handleth the same matter doth signifie to forgiue sinnes and so to absolue and acquite from all blame punishment and also to receiue into fauour and to pronounce a man iust and to accompt him for iust not such a one as is simplie vnrighteousse but such a one as by the obtaining forgiuenesse of his sinnes is no longer vnrighteousse Moreouer although God doe alwaies in Christ acknowledge for his and hath freely made acceptable to himselfe in his well beloued all those whome from the beginning he hath chosen in Christ as mēbers in their head to be his children yet because wee are not yet really in Christ vntill we are ingrafted and incorporated into him by the holy ghost which indeed we that are of yeares of discretion are not till we be indued with faith so that we acknowledge Christ to be our righteousnesse and imbrace him for such therfore the scriptures do teach that we are then iustified and that by faith in Christ without our owne workes when wee beleeue all this with true faith that is when wee are persuaded that
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
it in the flesh as being a fello-worker with the deitie in his humaine will consenting to the diuine and pronouncing the wordes thy sinnes are forgiuen thee as also Leo the first Epist 10. c. 4 so expoūdeth it to Flauianus saying each forme namely of God and man worketh with communion of the other that which is proper to it selfe as the word working that which is proper to the word the flesh performing that which belongeth to the flesh To forgiue sinnes vvas the proper action of the diuine nature and to saye thy sinnes are forgiuen thee of the humaine Thus farre he VI. Jn Christ alone is offered the forgiuenesse of sinnes and of the elect alone indued with faith it is receiued But like as in Christ alone our mediatour redeemer as the head of the whole church we haue redemption by his blood and remission of sinnes so as without Christ there is none so also wee beleeue that onely the elect indued with true repentance and true faith and ingrafted into Christ by the holie spirite as mēbers to their head are made partakers therof and therefore although forgiuenes of sinnes bee declared vnto all manner of men by the gospell yet to the reprobate as vnrepentant and vnbeleeuing they are not forgiuen but by their owne fault and blame their sinnes do still remaine VII All sinnes at once are forgiuen to the faithfull elect Wee also beleeue that as Christ by his one oblation satisfied not for some but for all our sinnes so also is offred vnto vs that are truely penitent of Christ and in Christ by the gospel the forgiuenes not only of some of our sinns but also of them altogether and the same cōmunicated to vs by the holie ghost and receiued by faith Mat. 18.23 c. seing God declared by a parable that he forgiueth all our debt not part of it VIII Forgiuenesse of sinnes is bestowed in the church onely receiued by faith onely and that onely in this life Lastlie to make an ende we beleeue that as in Christ alone is found remission of sinnes so the same also is disposed and bestowed in the church onely and as it was purchased for vs by the merits and blood of him alone so also it is receiued by true faith in Christ only without our owne meritts and as in this life onely the gospell is preached and by it forgiuenesse of sinnes declared to the repentant and beleeuers so also we can onely in this life be made partakers thereof seing after this life there is no place lefte for faith and repentance and therefore that the church by her ministerie can do nothing for the obtaining of forgiuenesse for men after they be departed this life Cyp. ad Demetr as Cyprian also saieth VVhen a man is once gone hence there is no place for repentance no effect of satisfaction Here life is either lost or gotten here he must prouide for saluation by seruing of God and by the effect of faith IX A confirmation of the former doctrine by the order of the creede According to these three pointes we interpret this article of forgiuenes of sinnes in the creede as first that after the article of the church communion of Saints is placed this article to teach vs that without the church remission of sinnes is not bestowed nor hath any place Againe that the same is placed after the confession of our faith in God the father the sonne and the holy ghost and of our faith wherein we beleeue the church to be holie to consist of the societie and communion of Saintes to wittnesse vnto vs that not for our owne merites but by our faith in the father sonne and holie ghost and because wee are in the church and haue communion with all the Saints therefore we daily obtaine forgiuenes of our sinnes And finally by this placing of the articles of faith we may well beleeue and confesse that after forgiuenesse of sinnes obtained in this militāt church there is no more to be looked for of the dead but the resurrection of the flesh and life euerlasting X. Errors Thus wee condemne the error wherein some do teach that after the fault forgiuen there remaineth a debt to be paied for the punishment and this punishment being eternall death by penitencie is chaunged into temporall paines which we must abide either in this life or after death in purgatorie vnlesse wee bee deliuered thence by masses indulgences and other helps Secondly we condemn their blasphemie which seeke for forgiuenesse of sinnes any where then in Christ and doe so teach Likewise them which would prooue that the same may bee applied to themselues and receiued by any other meanes then by true faith and by the holie spirite Wee condemne also their sacrilegious doctrine which teach that God doth forgiue alwaies to the faithfull all their sinnes but euer retaineth some of them which are to be satisfied for by fasting almes deeds prayers and other works of our owne or else by the oblations of other men and sacrifices of priests CHAP. XXVIII Of the state of souls after death and of the resurrection of the dead I. Mens soules doe neither dye with their bodies nor sleepe after they are loosed from the bodie nor lye still out of heauen or hell nor be tormented in purgatorie WE beleeue that our soules doe neither dye with our bodies nor being loosed frō our bodies do sleep or not sleeping do lye still in some close place both out of heauen and hell nor yet are tormented in purgatorie but that out of the body also mens soules do liue vnderstand desire and that the soules of the godly do raigne with Christ in heauen and of the vngodly are tormented in hell with the deuills the Lord himselfe saying of them when the godly and mercifull men do decay that is depart out of this life they that is their soules Luc. 16.9 shall be receiued into euerlasting habitations Luc. 23.43 Luc. 16.23 Act. 1.25 and teaching in another place that they are with him in paradise but of the other by shewing an example of the rich glutton that they goe downe into hel that is into the place appointed for euerlasting fire as we also read of Iudas there to be tormented II. That the places be diuerse where the soules of the faithfull and the vnfaithfull do liue after the deaths of their bodies Nowe seing the condition and state of the soules of faithfull and vnfaithfull men is so diuers we also beleeue that the places into which they passe are diuers that is to say euerlasting tabernacles ◠Pet. 2.4 or heauen paradise ordained for the godlie and hell and the deepes prepared for the wicked sith to one of these places the scripturs attribute an immeasurable light and to the other exceeding darkenesse which Christ called vtter darkenesse and sith the Lord saieth Mat. 8.12 Ioh. 17.24 that he desireth that where he himselfe is there should also bee
feet themselues are Is then the vnion which the soule hath with the head dissolued because out of the head it is wholly also in the feet 8 Finally that all things which haue bin spokē of this personal vnion may more plainely be declared I add these also The soule is Hypostasis to the eyes to what eyes such as they are namely instruments vsed for sight not for hearing on the other side to the eares for hearing not for seing So the word was Hypostasis to the humaine nature not to destroy death which was a propertie of the word but to suffer death which was a propertie of the flesh Lastly it is Hypostasis to the flesh not to this end that the flesh should bee it and such like which of which sort the word is but it should be it and such like which and of which sort it is it selfe either by nature or by grace reallie put into it which they call infused or habitual grace For the grace of this vnion is this that it is taken into this vnitie of person This same doctrine of ours is confirmed by those things which are deliuered both by the scriptures and the fathers concerning the office of the mediatour that is concerning the end of his incarnation Many ends of this incarnation are noted of the fathers in the scriptures and particularly of Anselme in his booke intituled Cur Deus homo why God is man but the principall and immediate ende was not simplie that the vvorde God might saue vs for he could haue performed it by his omnipotencie and by his onely commaundement without taking flesh but that hee might by such meanes saue vs from death namely by death of his owne person and by his owne resurrection might raise vs to life according to that of the Apostle to the Hebr. 2. ver 14. That by death he might destroye him vvho c. And in the 2. to Tim. 1.10 VVho hath abolished death and hath brought life c. To which the old church consented saying vvho by dying destroyed death and by rysing againe repaired life Leo the first declared this end saying The sonne of God tooke our flesh that by one nature he might dye by the other he might not dye Therefore he tooke vpon him flesh to this principal ende that for the performing of our saluatiō he might doe such thinges by that flesh which of himselfe being in the forme of God hee could not performe as to suffer and to dye For to kill death simply he could by himselfe haue done it but to kill it by death he could not in himselfe doe it without taking mortall flesh into vnitie of his person Wherefore the vvorde did not take flesh that by the flesh it might doe such actions as were the proper actions of it selfe but that it might worke our saluatiō by such meanes namely by the owne proper actions ioyned with the actions of our flesh Vpon the 12. chapter The 8 aphorisme Concerning this true and essentiall vnion of vs and of our owne flesh with the flesh of Christ there is a notable place in Cyrill vpon Iohn lib. 10. cap. 13. Col. 500. We denie not but wee are spiritually ioyned to Christ by true faith and sincere loue but that wee haue no manner of coniunction with him according to the flesh that we flatly denie and affirme it to bee cleane against the scriptures For who euer doubted but Christ is so the vine and we the braunches that from him we draw life vnto our selues Heare what Paule saith Wee are all one bodie with Christ for though we are many yet in him we are one for wee all are partakers of one bread Doth he perchaunce thinke that the vertue of the misticall benediction is vnknowne vnto vs Which being in vs doeth it not also make Christ to dwell in vs corporally by communication of the flesh of Christ For why are the members of the faithfull the members of Christ know ye not saith hee that your members are the members of Christ shal I then take the members of Christ and make them the members of an harlott God forbidd Our Sauiour also said He which eateth my flesh and drinketh my blood abideth in me and I in him whereby wee maye consider that Christ is in vs not onely by dwelling in vs which is perceiued by loue but also by a naturall participation For euen as if one take waxe melted by the fire mingle it with other waxe likewise melted so as of them both hee make but one thing so by this communication of the bodie and blood of Christ he is in vs and we in him For otherwise this corruptible nature of the body could neuer be brought to incorruption and to life vnlesse the bodie of naturall life were ioyned vnto it Beleeuest thou not me telling thee this Beleeue I pray thee Christ himselfe Verily verily saith he I say vnto you vnlesse yee shall eate the flesh of the sonne of man and drinke his blood yee shall haue no life in you He which eateth my flesh and drinketh my blood hath eternall life and I will raise him at the last day Thou hearest him plainely crying out that we shall haue no life vnlesse we drinke his blood eate his flesh In you saieth he your selues that is in your bodie By life may well bee vnderstood the flesh of life for that doth raise vs vpp at the last daye And so need I not think it an vncurrant speach to say the flesh of life being made flesh of the onely begotten sonne is brought to the vertue of life and therefore cannot bee ouercome of death And therefore being made in vs putts death from vs For gods onely begottē sonne is neuer absent from it whereuppon because he is one with his flesh I saieth he will raise him vp Why then should it be denied that we are called braunches according to the flesh May it not fittly be said that the vine is his humanitie and we the braunches for the identitie or likenesse of our nature For the vine the braunches are of the same nature So both spiritually and corporally are wee the braunches and Christ the vine Thus farre Cyrill In this whole text Cyrills purpose was to shew that Christ not onely according to his deitie as his aduersaries the Nestorians did thinke but also according to the flesh was the vine from which life flowed into vs as braunches and cōsequently that we as braūches were ioyned not onely to his deitie but also to his humanitie and so to his flesh doe draw life and all our spirituall nourishment not onely from his deitie but also from his flesh And the reason is brought from the Hypostaticall vnion which maketh the word his flesh taken into vnitie thereof to bee but one person one and the same Christ one and the same vine Therefore that we cannot be ioyned to the deitie of Christ but also we must be vnited to his flesh nor can we
this signe of the new couenant consecrated vnto Christ in the sight of the congregation sealed for to hold fast the faith in him and to performe obedience to his commaundements and to bee ingrafted into the bodie of his church and receiued into the communion of Saintes and to a perpetuall amendment of life and to a continuance of faith in Iesus Christ to their liues end For the whole church and euery of the faithful are baptized into the death of Christ and buried with him whereof the signe is the very dipping into the water that thereby we may learne that throughout our whole life we must die vnto sinne and liue vnto righteousnesse which is to be truely baptized into the name of Christ who died and was buried for vs. The fourth aphorisme The substance also of the law yea the canonicall law is perpetual and for euer to be holden For Christ came not to destroy the law or the Prophets touching the substance of doctrine And it belongeth to the substance of the law of circumcision that they which are the couenant should be sealed vnto god with the signe of the couenant But now the signe of the couenant is baptisme which succeeded circumcision Coll. 2. Add the place of Peter out of the Acts. 2. ver 38. Repent ye and be baptized euerie one of you in the name of Iesus Christ for remission of sinnes and yee shall receiue the gift of the holte ghost For the promise is made vnto you and to your children to all that are a farre of euen as many as the Lord our God shall call To whomsoeuer therefore the promise of saluation by Christ belongeth to them also belongeth baptisme But Peter teacheth that the promise belongeth to the yong children of the faithfull therefore yong children are to be baptized Aphorisme 6. Whereas wee saide that Paule baptized againe those of whome it is spoken in the 19. of the acts as being not rightly baptized we said it without preiudice to any learned interpretor for we condemne none Onely we desire the reader to conster fauourably of that word rebaptize For we meant not that they which were rightly baptized were afterwards baptized againe but they which were not baptized with true baptisme where the true doctrine of God the father the sonne and the holie ghost went before it they after Paule had taught them the true and sound doctrine of Christ then they tooke true baptisme and after baptisme by the laying on of handes receiued the holy ghost and the gifts thereof this to speake properly was indeed not to be rebaptized but to be truely baptized Now why I thought so and do yet thinke I was induced by the authoritie both of the fathers and especially Ambrose and Hierome so expounding that place and also by a reason drawne from the text it selfe Touching the authoritie first neuer any of the fathers did teach that these words and when they heard it they vvere baptized were the words of Paule spoken of them which heard Iohn Baptist but expoūded them as the words of Luke spoken of them which heard Paule So Chrysostome Tom. 3. in act hom 40. So Occum in act ca. 19. So Augustine Tom. 7. cont Petil. ca. 7. So Gregory Tom. 1. in euang hom 20. So Bede in act ca. 19. So all the rest Moreouer most of them do in plaine tearms write that these twelue disciples were baptized by Paule or at least by Paules commandement as hauing not bin rightly baptized before because they heard not the doctrine of the holie ghost nor were baptized into his name Ambrosius Tom. 2. de spi san ad Theo. imp ca. 3. Lastly they themselues also which said wee haue not so much as heard whether there be an holy ghost were afterwards baptized in the name of the Lord Iesus Christ And this abounded vnto grace because they then by Paules preaching knew the holy ghost neither must it be thought a contrarietie because although afterwardes no mention is made of the holy ghost yet it is beleeued and that which is omitted in wordes is expressed in faith For when it is saide in the name of our Lord Iesus Christ by the vnity of the name is fullfilled the whole misterie neither is the holy ghost separated from the baptisme of Christ because Iohn baptized to repentance Christ in the holy ghost Thus farre Ambrose Hierome Tom. 6. in Ioel. ca. 2. pa. 66. Therefore saith he the sauing health of God cānot bee seene except the holy ghost bee powred downe and who so saith that he beleeueth in Christ and beleeueth not in the holy ghost he hath not the eyes of perfect faith Whereon also in the Actes of the Apostles they which were baptized by Iohns baptisme into him that was to come that is in the name of the Lord Iesus because when Paule asked them they aunswered wee know not whether there be an holy ghost they were baptized againe yea they receiued true baptisme because without the holie ghost and the misterie of the trinitie whatsoeuer is receiued in the name of the one or the other person is vnperfect c. Augustine cont Petil. cap. 7. coll 498. saieth Paule baptized those twelue either because they had not receiued Iohns baptisme but lyed or else if they had receiued it yet they had not receiued Christs baptisme For he thought with Cyprian and Tertullian and other fathers that Iohns baptisme and Christs did differ of which matter more hereafter Of our owne writers also that learned man Wolff Musculus about the place of the Act. 19. thinketh as Ambrose doth in his cōmon place the place of baptisme whose words because he hādleth that place very largely we wil not repeat and before Musculus Bucer both on the third of Matth. and on the fourth of the epist to the Ephes vpon Math. he hath these words To those Ephesians which had beene baptized with Iohns baptisme not knowing what it was because as then they knewe not the holy gnost wherewith Paule had preached that Christ should baptize them wee reade that he said Act. 19. Iohn baptized indeed with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus Nowe what do we else or ought we to do in baptizing For ours is also the baptisme of repentance so long as those whome we baptize we also burie into the death of Christ that is we ascribe them into that nūber which throughout all there life must die vnto sinne and liue vnto righteousnesse and yet shall not receiue that neither but by the gift of Christ Therefore of such as be of years of discretion whom we baptize we require their faith in Christ the infants we commit vnto the church to be brought vp to the same faith Therefore Paule would neuer haue rebaptized those Ephesiās if they had beene baptized with Iohns baptisme that is with that baptisme wherewith he vsed to baptize into
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
like as no other but the verie same Christ rose from the dead so he rose in no other but in the verie same bodie in which he suffred died and was buried 14 For he could not be truely said to be raised and to rise from the dead except that which truely died the verie same quickened againe should rise againe 15 Now the bodie wherein Christ suffred died and was buried was a true humane bodie visible palpable circumscribed Therefore Christ after his resurrection had and retained no body but that which was circumscribed in a certaine place and wheresoeuer it was and is might and may be seene and handled 16 Add also that the Apostle carefully discoursing of the qualities with which our bodies being raised vp to eternall life shal be indued he saith not that they shal not be subiect either to the eye or to the touch or not bee circumscribed in a definite place but he rehearseth onely incorruption glorie and power as is the agilitie thereof and that they shall rise spirituall not that the corporall substance shal be chaunged into an incorporeall but that they shal be as the greeks call it immortall and shal be full of the holie spirite dwelling and working in them The Apostle therefore taught that these are qualities neuer to bee seperated from the bodies namely that they shal be circumscribed visible palpable Wherefore neither did Christs body after his resurrection put of these qualities 17 Neither is that exception any thing that Christ after he was risen came in to his disciples the dores beeing shut For it was not therefore either made vnvisible or vncircumscribed or vnpalpable seeing Christ being come in and seene of his disciples presently saide Feele or handle and see Luc. 24. for a spirit hath not flesh and bones as ye see me haue And therefore as the Fathers teach there was no chaunge made of Christs bodie no more then there was when he or Peter walked vpon the waters but by the omnipotency of his diety hauing power ouer all things the doores gaue place to the true and firme bodie of the sonne of God 18 Wherefore not without cause did the Fathers condemne not onely Marcion the Maniches and others which taught that Christ tooke not a true and firme humane bodie but a phantasticall one and did all things according to imagination and phantasie but also the Originists Iohn of Hierusalem and Euticius of Constantinople Hier. tom 12. ad PaÌ„mach Greg. in Iob. lib. 24 c. 29. Bishops and others which said that Christs bodie after his resurrectioÌ„ was made so spirituall that it was more thinne then ayre and therefore invisible and vnpalpable 19 Seeing then that in the supper no other bodie of Christ is giuen vs to be eaten but that which was broken for vs that is truely suffered and died it followeth that Christs 〈◊〉 body which we eate in the Supper is truely circumscribed visible and palpable and consequently seeing nothing is seene touched or perceiued in the Supper besides bread the same body cannot in it owne substance really be contained vnder the formes of bread and wine or lie hidden in the very bread and wine 20 Nowe we acknowledge the resurrection of Christ is both the cause and an example of our as well spirituall as corporall resurrection The cause of the spirituall because the Apostle saith to the Rom. 4. he rose againe for our iustification and an example because he saith Rom. 6. we are burâ—ed togither with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should vwalke in newenesse of life 21 But that he is the cause of our corporall resurrection we doubt not 1. Cor. 5. for that the Apostle saith If Christ be risen againe we shall also rise againe and for that he also saith Christ is the first fruits of them that rise and an example for that the same Apostle also writeth he shall chaunge our vile bodies Phil 3.21 that they shall be like his glorious bodie 22 Wherupon It also followeth either Christs bodie not to be invisible vnpalpable vncircumscribed and so not spirituall bodies but incorporall spirits 23 For where Christ saith Feele and see for a spirite hath not flesh and bones as yee see me haue hee did not onely conclude that himselfe was no spirite but he especially taught this that there is no flesh nor bones but may bee seene and felt 24 The Scripture teacheth and the church coÌ„fesseth that our Lord Iesus Christ being raised from the dead did shew vnto his disciples for fortie daies space by many arguments that he was truely risen and then euen in the beholding of the Apostles that he was lifted vpp from the earth ascended into heauen Therfore like as no other Christ rose againe then he which died so no other ascended into heauen nor in no other body then he in which that truely rose againe froÌ„ the dead the sonne of God truely humane visible palpable and circumscribed 25 Wherefore as the conuersation of the same Lord Iesus Christ wherein he conuersed amoÌ„g his Apostles after his refurrection for fortie daies space was not fantasticall but reall and true so also his ascension was not onely visible but also truely as the fathers say locall when the Apostles sawe him ascend from the earth vp into heruen 26 But such an ascension and mouing cannot agree to his divine nature therefore he ascended according to his humane nature 27 Yet by the way we denie not this but that Christ as God like as he is said to haue descended from heauen in respect that he abased himselfe taking vpon him the vile forme of a seruant and suffred in it so also it may rightly be said that he is exalted and ascended vp into heauen namely in respect that in the very same forme of a seruant when it was glorified euen the forme of God was after a sort glorified by his ascention and after it that is was made glorious in the wholle world 28 But it is apparent that as this consequence is not good Christ himselfe beeing God and man ascended into heauen in a locall and visible moouing Therefore he in the same sort ascended according to his dietie so neither is this good Christ God and man is with us to the ende of the world truely and in his owne essence therefore he is present on earth as wel in the substance of his body and soule as in the essence of his dietie 29 If also the Apostles sawe with their eies Christan his owne body by chaunge of place ascending from earth into heauen then the heauen into which he did ascend caÌ„not be an vbiquitary heauen but it must needes be farre distant from the earth 30 Moreover nature and all right requireth that for every thing some certeÌ„ place must be assigned as we see god hath done in all the things which he created Seing then no created thing
in the same manner that he was to the Apostles namely visibly seeing he saide not I will be but I am neither is there any necessity to alter the sense of those wordes 46 Adde this that if he speake of the same reall presence of his body and that this promise pertained not to the Apostles onely but also to all the faithfull which were then in the world Christ had not spoken a trueth For he was not before his death or after his Resurrection present in a visible presence with all the faithfull which were then in the world and which were gathered together in his name 47 VVherefore the doctrine of the reall and substantiall yet invisible presence of the body of Christ Iesus on the earth and euerie where is not agreeable with the holy scriptures but seemeth to come neere to the Maniches who as Augustine sheweth against Faustus saie that Christs bodie doth invisiblie hang on euerie tree 48 If Christ also satte not at Gods right hand in his bodie before his resurrection and ascension into heauen as the wholle Church confesseth then their doctrine is impious and hereticall which teacheth that Christ Iesus euen from his mothers wombe according to the flesh he tooke hath sitteth at the right hand of Gods power 49 If this also be true which the Apostle teacheth and the whole scripture confirmeth and the Catholike Church confesseth that Christ Iesus not only then sate at his Fathers right hand after he ascended into heauen but also is so placed in the same at Gods right hand as he is neuer read to sitte at such a right hand in any other place then in heauen therefore then it cannot onely not be saide according to the holy scriptures that Christ Iesus sitteth any other where at God the Father his right hand then in heauen but also it is false that he also so sitteth in the earth that he is no lesse present really in substance of his body in the bread of the Lords supper and in euerie place then he is in heauen 50 For the Apostle also in other places and specially in the epistle of S. Paule to the Hebrues denieth that he is vpon the earth namely in a corporall presence for as much as hee sitting at the right hand of the throne of maiestie in heauen executeth his office of priesthood 51 Moreouet wee hold beyond all controuersie that Christ sitting at Gods right hand is a figuratiue speach seing God to speake properly hath neither right hand nor left hand neither is it lawfull to imagine any carnall thing concerning the seates and thrones in heauen wherein they are saide to sitt and often-times in the scriptures this word sitting is vsed besides other significations for dwelling ruling exercising iudgment and for resting 52 But that the Apostle Paule ment not by this phrase that Christ Iesus in his owne bodie is truely and substantially present in all places besides that which hath bin already saide it is also euident by that which for declaration sake he adioyneth 53 For to this sitting of Christ at Gods right hand the Apostle addeth for declaration sake three thinges First that Christ is so placed at Gods right hand that he is aboue all principallitie that is that he hath no creature aboue him or equall to him no not in heauen but is made higher then the heauens and al heauenly things then he addeth that all thinges are made subiect to him that is that there is nothing beneath him ouer which he hath not power and authoritie thirdly that he was giuen to be a head of the church 54 Now as we said that whatsoeuer wee haue before spoken of the resurrection from the dead and so of the ascension ought to bee vnderstood according to the humane nature of Christ so wee thinke with the sound fathers that these thinges also must bee vnderstood especially according to the same humane nature 55 The exaltation of Christs humane nature aboue al things may be vnderstood two waies either in re-pect of the locall placing as this he ascended aboue all the heauens that the meaning may be the humane nature was placed locally aboue all created things or in respect of the excellēt preheminence of the dignitie and power thereof then the meaning may be Christ euen touching his humane nature was set ouer all created thinges and to him was giuen power and authoritie ouer all things For in these two manners any thing of the same kinde is said to bee ouer another eiin place or in dignitie 56 If then this saying be vnderstood the latter waye thereupon the vbiquitie cannot be proued seing Christ in that in his humane nature he may vse his authoritie ouer all creatures although he be not in substance of body euerie where If the former way then he is not euery where seing that which is euerie where is aswell beneath and at and within as aboue all creatures 57 But Paule doeth plainely teach that Christ touching his humane nature did so rise from the dead that hee was no longer among the dead and so ascended into heauen that hee was no longer on earth and so being exalted aboue all creatures sitteth at the fathers right hand that he is nether beneath nor within created things seing all thinges are put vnder his feete 58 Neither can the head bee saide to bee in it owne substance where the feete are although it be in them in vertue and operation and indeed aswell the head to the feete as the feet to the head are ioyned together in their substāce by the sinues and by the soule 59 But the Apostle saieth Christ Iesus is giuen for a head of the church namely according to his humanitie nowe the head is aboue all the bodie 60 The Apostle therefore ment nothing lesse by his wordes of Christs sitting at Gods right hand then to conclude that Christs bodie in it owne substance is present in all places Wherefore they doe great wrong to the Apostle which by their cauills labour to conclude this out of his words 61 Neither can any such Vbiquitie be proued by any necessary consequence out of that article of faith 62 For although it were graunted which cannot bee graunted that by the sitting at Gods right hand the humane nature is made truely by it selfe omnipotent yet vnlesse it bee prooued to bee so made omnipotent that it is also made infinite and immeasurable it can by no meanes bee conuinced that Christs bodie in it owne substance is euerie where present 63 For so is this the onely cause why God also in his owne essence is euerie where that if ye take immeasurablenesse from him he cannot be saide to be euery where in his owne essence 64 And if also yee faine an infinite body and therefore euerie where yet that it is whollie in all places at once you shall neuer prooue while the world stands vnlesse yee can shewe that the same body is also a most simple essence seing God is
cannot bee mooued from place to place according to it whole selfe as true philosophie teacheth christian theologie cōfirmeth which sheweth that God therefore is not mooued from place to place because being immeasurable he fileth all things 78 Neither can that bodie also which is euery where be rightly said to sitt at the right hand or the left of another but you must needs cōfoūd the substance of him that sitteth with the substance of the right hand at which with the substance of him whose right hand he sitteth at seing therefore euen the father the sonne the holy ghost filling heauen earth are euery where both all and each of them because they are one and the same essence 79 Finally we think this doctrine of the inuisible vnpalpable presence of Christs flesh euery where is neither true nor profitable 80 Not true indeed because wee could neuer see the same shewed either by any manifest testimonies of holie scriptures or any necessarie consequences drawne out of them nay wee haue obserued the same to bee repugnant to the scriptures and to the catholicke consent of the old church rightlie expounded by the rule of faith contained in the Apostles creede 81 Yea and wee see it so contrary to the scriptures that without a manifest implying of a contradiction yee cannot graunt both those things which the creed deliuereth and those things which the authors of this Vbiquitary doctrine do deliuer 82 Neither is it profitable because that which is not agreeable with gods word to propoūd beleeue and obserue it as agreeable and necessary vnto saluation is a sinne The Lord saying Add not nor diminish and the Apostle Deut. 12 32 Rom. 14.23 Rom. 6.23 All that is not of faith is sinne and the wages of sinne is death 83 Finally because if that opinion of the Vbiquitie of Christs bodie should be beleeued to be true it would bee a hinderance that a man could not apprehend and eate with a minde lifted vp Christ to the true flesh of Christ Iesus being in heauen whereunto notwithstanding both the Apostle the church calleth vs saying lift vp your hearts And seeke those thinges which are aboue where Christ is sitting at gods right hand 84 They thē do nothing lesse then eate Christs flesh which doe not behold the same in heauen where indeede it is but imagine him to bee really present euerie where in his owne substance Aesops dogg leauing the true flesh did foolishlie catch at the vaine shaddowe of the flesh because it seemed a bigger peece A question out of the 1. of Ioh. 4.3 S. Iohn describing Antichrist saith Euery spirite which confesseth not that Iesus Christ is come in the true humane flesh is not of God and this is that spirit of Antichrist And seing that Christ neuer laid aside that flesh which he once tooke but carried it with him vp into heauen and shall returne againe in the clouds in the same apparēt vnto all mē to iudge the quicke and the dead The question is of what spirite they are and by what name to bee called who make no doubt with the old heretikes to forge for our Lord Iesus Christ I know not what kinde of inuisible flesh vncircumscribed vnpalpable whole and in his whole substance forsoth really existing in all places in heauen in the starres in the ayre in the earth vnder the earth in hell in all the seuerall partes of the world and the parcells of the partes yea and in the least parcells of the parcells against Scripture and against the sound agreement of the whole catholike church Of the dispensation of saluation by Christ Out of the first chapter of the Ephesians yeare 1580. 1 OVr Lord Iesus Christ ver 7 8 in whome wee were elected vnto saluation not onely once redeemed vs by his owne blood hauing obtained remission of sinnes and gottē the victorie but doth also dayly dispense and communicate vnto his the grace of redemption and saluation 2 For it belongeth to a perfect redeemer not onely by paying the ransome to redeeme but also to make the redemption knowne to them that be redeemed and to deliuer them quite out of the hands of the tyrant into freedome as it also belongeth to a good head to impart the life sense and motion which it hath vnto the members 3 Nowe Christ vseth to dispense this grace of saluation by the word of trueth that is ver 13 by the gospel of our saluation with which wee ioyne the Sacraments as seales and instruments of saluation 4 For by the gospell hee makes knowne vnto vs the misterie of his diuine wil ver 9 10 concerning our saluation through Christ and concerning the gathering together aswell those that are in heauen as these that are on earth concerning the knitting of them to one head Christ 5 Neither doth he onely make knowne vnto vs the mistery of saluation by the gospell ver 13 but also effectually calleth draweth vs to himselfe to the communion of himselfe so to the participation of redemption saluation 6 For by the preaching of the gospell ver 13 Rom. 10 hee vseth to stirr vp faith in our hearts whereby wee beleeue in him and are receiued into his communion 7 For he giueth vs his holy spirit by which he regenerateth vs ver 13 and sealeth vs with the expresse image of God to the full possession of an eternall inheritance 8 By the same spirite he stirreth vp worketh and leadeth vs to the studie of a holy life and good workes 9 And if it so be ver 14 we fall into sinne such is our frailtie he lifteth vs vpp by repentance giuen vnto vs maketh vs more assured of forgiuenesse and by that meanes through the same spirite as it were a pledge he more and more daily confirmeth vs in that assurance of saluation 10 And these benefits Christ bestoweth on vs neuer vtterly forsaking vs till he hath brought vs by his grace and singular loue towards vs from the first redemption which is our redēption from the guilt and seruitude of sinne and from the power of the deuill to the other redemption namely the full libertie which consisteth in the perfect assuring and full possession of the heauenly inheritance 11 But our Lord Iesus as he is our redeemer the head of the whole church ver 22 according to both the natures so also he cōmunicateth eternall life saluation not onely as he is god but also as he is man according to that same Beleeue my sonne thy sinnes be forgiuen thee And immediatly after but that he might know that the sonne of man hath power to forgiue sinnes he saieth to the sicke of the palsey arise take vp thy bed goe vnto thy house where each nature worketh that which is proper to it with communion of the other 12 For as the natures are so vnited within thēselues in one person that yet there is made no
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
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