God Of the first the Apostle Saint Paule saieth VVee are predestinated into the adoption of the sonnes of God and therefore to a heauenlie inheritance of the other that it was done for the praise of the glory of his grace 6 The saluation therefore of the elect in Iesus Christ is certaine and necessarie the foundation whereof is the ternall free and vnchaungable purpose of the will of God 7 Who so haue beene chosen from the beginning in Christ vnto life euerlasting and to the meanes thereunto all they and onely they in the time appointed of the father ver 7 which is called the fulnesse of time were in verie deede through Christ and in Christ redeemed from their sinnes and so from the euill which followeth sinnes the Apostle saying in Iesus Christ vvee haue redemption euen remission of sinnes 8 Neither were we redeemed Tit. 3. v. 5 ver 7. according to the merits works of righteousnes which we haue done but according to the mercies of God and according to the riches of his grace by the blood of Christ Iesus both which are manifestly confirmed by the Apostle 9 And albeit the eternall father redeemed saued vs by his sonne by whome he also created vs yet the â—onne is he which by an especiall respect the church of God vseth to call the redeemer of mankinde and our Sauiour 10 For the Sonne alone Lev. 25. ver 48.49 was and is God and man and he alone had the right of proprietie as they call it or of kindred to redeeme vs hee alone shedd his blood whereby as by a ransome we were redeemed Lastlie he it is alone in whose person our redemption is made perfect and accomplished 11 By the name of this ransome which wee are said to haue in Christ â— Cor. 1. v. 30 wee meane that full and accomplished redemption in as much as it containeth not onely remission of sinnes in this life but also in the life to come after this a perfect deliuerance from all ill and from the bondage of all corruption so that there is no ransome which we haue not in Christ our most perfect redeemer who as he is made vnto vs by God our wisedome righteousnes sanctification so also our redemption Of the resurrection of Christ Iesus from the dead his ascension into heauen and sitting at Gods right hand out of the first of Paule to the Ephesians yeare 1581. 1 GOd did effectually shewe the greatnes of his power in Christ Eph. 1. â—â— by raising him from the dead therefore onely God by his infinite power is the efficient cause of the resurrection of Christ and all the dead 2 Yea but Christ also by his power raised him selfe from death as he said destroy this temple Ioh. 2.19 and in three dayes I will build it vp but hee spake of the temple of his bodie and that Ioh. 10.17 I lay downe my life that I may take it againe Christ therefore is no lesse God then the father neither is hee God of lesser might 3 But one and the same cannot be truely the raiser and the raised from the dead vnlesse he consist of diuers natures of the diuine according to which he doth raise and the humane according to which he is raised Therefore the same Christ as he is true God coessentiall with the father so hee is true man coessentiall with his mother and his brethren 4 Neither can any bee truely said to be raised and to rise from the dead vnlesse the same bee truely said to be dead and to haue died But death consisteth in a true separation of the soule froÌ„ the bodie whereby the body which dieth may presently bee rightly called a dead carkasse Christ then if he truely rose from the dead it can by no meanes be denied but that he also truely died his soule being truely separated from his bodie 5 If then sith he truely died neither his soule for that time of his death was in his bodie neither sith he was truely buried his bodie while it honge vppon the crosse was in the graue or while it lay in the graue hong vppon the crosse neither sith God truely raised him from the dead either his soule recalled his body or his body recalled himselfe from death to life therefore the humane nature in Christ was neither omnipotent nor euery where present in it owne substance 6 For as this consequence is not good Christ Iesus himselfe was dead and buried and rose againe from the dead therefore he was dead and buried and rose againe according to both his natures So neither is this behold I am vvith you euen to the ende of the vvorlde therefore not onely in his deitie but also in the substance of his humanitie hee is really present with vs on the earth 7 But as this consequence is good Christ being God suffered therefore he suffered not according to his deitie but according to his humanitie so is this other Christ Iesus being man is euerie where and simply omnipotent therefore he is euery where and omnipotent not according to his humanitie but according to his deitie seing the diuine nature is no lesse vnited to the humane then the humane is to the diuine in the same person of Christ Iesus 8 If God himselfe and so the diuine nature in Christ raised his body from the dead not by the same bodie but by it selfe namely by the diuine nature then it is false that the diuine nature in Christ did all things and doeth not onely in and with but also by the humane nature 9 For the soule of Christ Iesus doth not work all thinges by the bodie as neither doe our mindes vnderstand or will thinges by the bodies and that for this cause that as the philosophers also taught our minde dependeth not on the bodie Much lesse then doth the deitie of Christ worke all thinges by the flesh which it tooke 10 For doth the deitie vnderstand by the humane vnderstanding or doeth it will by the humane will or doth it keepe or sustaien the humane nature in the person of the word by the verie same humane nature or doth it beare all thinges by the humane flesh or rather by the word of it owne vertue Lastlie if the forme of God doe nothing but by the forme of a seruant how can that saying of Leo be true each fo rme doth the propertie of it selfe vvith communion of the other 11 Like as therefore the forme of God is one and the forme of a seruant another so the actions and proprieties of the one and of the other be diuers though manie times both the one the other haue one and the same worke and operacion 12 Wherefore this is no coÌ„sequence to whomsoeuer Christ commeth with the father according to the forme of God to him he also commeth and abideth in him in his owne substaÌ„ce according to the forme of a seruant much lesse that he is so euery where 13 Further
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
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
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
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
personally vnited to the diuine therefore the gifts of God conferred vpon the same are without measure as is declared in the aphorisme following The 12. aphorisme Although when I wrote this confession I thought to my selfe that I had hādled al things which belong vnto this article of the person of Christ yet I thought for the better explaining thereof to ioyne this also which followeth to that which I said before 1 There is and euer was one onely person of Christ For there is but one onely begotten sonne of God and one and the same Christ 2 This person being from all eternitie by the naturall begetting of the father is proper vnto the word but in time was made common to the humaine nature taken to it by vertue of the personall vnion For in the word the essence which it hath common yea the verie same with the father the holie ghost is to bee distinguished from the proper manner of subsisting whereby it comes to passe that it is a certaine Hypostasis or person distinct from the father and the holie ghost and therefore is and is called the Hypostasis or person proper to the sonne or to the worde But this eternall Hypostasis proper by nature vnto the word is by this vnion made common as we said with the diuine nature and the humaine taken vnto it namely that the vvorde doeth no lesse subsist really in this humaine form thē it doth in that diuine form in that respect is no lesse true and perfect man then true and perfect god yet the natures properties and actions remaining safe and distinct 3 Therefore into the vnitie of that immeasurable most pure and most perfect person was taken the humaine nature that is that lumpe consisting of the reasonable soule and flesh of man finite compounded and needing many things But how not so as that for example it cōtained that infinite person within the boūdes or limitts of it owne finite or determinate substance or that it spredd it selfe as it were stretched out into the largenesse of it And that which wee say of this propertie the same is to bee thought and beleeued of all the rest because they all remaine vnchaungeable and vnmixed How then was the humaine nature taken surely it was so taken into vnitie of the same person that yet it is not made the verie person but rather existeth in the person is borne and sustained of the person and euer dependeth wholly vpon the same For this vniō of the natures according to the Hypostasis or vniting of the Hypostasis is made without alteration confusion or diuision 4 Whereby it also followeth that the nature taken to speake properly is not a part of this person as is aforesaid For like as of the vnion of the two natures there is not framed a third nature so neither by taking the humaine nature into vnity of the diuine person is there framed as it were a new person which should be the proper person of Christ and should differ from the person of the word which is the word it selfe For it is altogether the verie same nor doth it differ from it selfe except herein that the same which subsisted onely in the forme of God and was onely God now subsisteth also in the forme of a seruant is also man and before was as a king naked but is nowe clothed with our flesh as with a purple garment so that for this cause the fathers not amisse called the same in some sort a compounded person But marke also this difference besids the rest that the garmēt pertaineth not to the essence of a king but the humaine nature in Christ is in such sorte that without it cannot be defined what Christ is 5 Which is the cause why the humaine nature thus takē is to be reputed acknowledged as it were a part of the person of Christ namely because it is so taken into vnity of his person that as the vvorde with this humaine flesh is said to be and is man so also this flesh in the word and with the word God is said to be and is God as Athanasius Gregorie Nazianzene Damascene and other fathers haue proued out of the scriptures for that flesh is God not by nature but by Hypostasie in which sense the same flesh is omnipotent and present in all places whereuppon it comes also that what honour belongeth to the word of it selfe the same is also to bee giuen to the flesh in the word and for the word because of them both there is but one and the same Hypostasie 6 Add this moreouer for better explications sake that the word although wheresoeuer it bee and it is in all places there also the same is not onely god but also man and that because it hath in all places the humaine nature vnited therunto by Hypostasie yet where soeuer it is it selfe it doth not make it selfe an Hypostasis or personal to the humaine nature but only there where the same nature existeth namely so as that nature is sustained borne and wrought or mooued by it For how should the same be said to bee sustained where it doth not exist the feete are sustained by the soule not wheresoeuer the the soule is be it in the head but onely where they themselues are existing When the flesh was in the virgins wombe the word being then personally vnited vnto it did not thē sustaine the same out of the wombe of Marie but onely it was Hypostasis vnto it in the womb which sustained the same there and not in any other place which is also to bee said of all the time of Christs life when he liued in diuers places Likewise after his death it was Hypostasis vnto his bodie when it was dead and buried sustained the same in it selfe but where surely not in heauen where the bodie was not but onely in the graue euen as also it was Hypostasis to his soule separated from his bodie not in the graue but out of the graue sustained the same in it selfe And now it sustaineth both the soule and bodie together in heauen not in earth much lesse euerie where 7 Neither doth it follow vppon this doctrine that the personall vnion is dissolued neither doeth it come to passe that the whole person is not Hypostasis to the flesh but onely in parte The reason is because this person of the word as it is infinite so also is it most simple and pure and therefore both is wholly Hypostasis to the flesh wheresoeuer the flesh existeth is also wholly Hypostasis in other places where the flesh existeth not being it selfe existing in the forme of god Indeed the soule as is aforesaide is wholly Hypostasis to the head giuing life to it and sustaining it but where not in euery part of the body but onely in that where the head it selfe is and out of the head is also wholly hypostasis to the feet sustaining them too not where the head is but where the
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
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
therefore wholly euery where nor according to his partes but because he is the most simple essence 65 VVherefore whatsoeuer the Vbiquitaries do prate and bable arguing either from the Hypostaticall vnion or the right hand of God or the words of the supper or the diuers kinds of being or from the saying all power is giuen vnto me and such like speaches they euermore in this disputation inferr one fallation to speake of none els at this time which is called non causa pro causa except by those argumēts they could prooue the substance of Christs body to bee made immealurable and infinite also most simple such as is the essence of God 66 Yet do we not for al this denie but the body of Iesus Christ though it remaine in heauen yet it is truely present vnto vs not onely in his operation but in substance also 67 But how or in what manner of presence surely a true presence but so as he is really present in vs by his spirite in vs and by our faith and if we may vse similituds as the head is truly and really present to all the members yea to the feete 68 But howe are these present one to another not in neerenesse of place for so the head of a Pigmey were more present to his feete then the head of a giant but by vertue of one soule and the ioincttures of sinues and ligaments 69 Seing then according to the scriptures our bodies and Christs body are truely knitt together by the same spirit so that we are one and the same body vnder one and the same head which God hath giuen to the church namelie Christ no mā can denie this true presence without great blasphemie 70 But for the sitting at the right hand we beleeue that the Apostle ment to signifie by this phrase how Christ according to his humanity after many and most greeuous labours rubbed through vpon earth and many troubles indured for our redemption sake now gloriouslie resteth in heauen so being dearly beloued of his father liueth in exceeding happines and appeareth in Gods sight in our behalfe that his intercession and propitiatiō is most acceptable to his father and that he raigneth with his father and by him is appointed to bee the iudge which shall at length come to iudge the quicke and the dead and is placed in the celestiall throne 71 For to sitt as Tertullian teacheth is proper to one that resteth and as Augustine teacheth to one that dvvelleth raigneth and doth the office of a iudge neither are any saide to sitt at the right hand but such as are dearly beloued and neere friends 72 Augustine indeede thus interpreteth this place of the creede to the Catechumeni He ascended into heauen beleeue it Lib. 1. ca. 4 hee sitteth at Gods right hand beleeue it To sitt vnderstand to dwell as wee saye of any man Ibid. in such a cuntrey he hath sitt three yeares so therfore beleeue yee that Christ dwelleth on the right hand of God there he is Let not your heart aske ye this question what doth he doe not seeke for that which it is not lawfull to finde there he is it sufficeth vs he is blessed and of this blessednes which is called the fathers right hand the name of this blessednes it selfe is called his fathers right hand For if we take it carnally then because he is at the right hand the father should be at the left hand and is there any reason thou shouldest so set them the sonne at the right hand and the father at the left There all is the right hand seing there is nothing but blessednes Also this sitting of his beloued Lib. 2. ca. 4 ye must not take it to be ment of the humane partes as if the father satt on the left hand and the sonne satt at the right hand but by the right hand vnderstand that power which that man being entertained of God receiued namely that he might afterwardes come to iudge which before came to be iudged Also Lib. 3. ca. 7 who is he that sitteth at Gods right hand the man Christ For in that he is God he was euer with the father and of the father when he came forth vnto vs he departed not from the father for to be God is to be wholly euery where Therefore the sonne is wholly with the father whole in heauen whole on earth whole in the virgins wombe whole on the crosse whole in hell whole in paradise whether he brought the theefe Not at diuers times or diuers places do we say he is whole euery where as nowe whole in one place and another time whole in another place but he is whole alwayes and in all places Also Ibidem But by this that the sonne is said to sitt at the fathers right hand it is shewed that the man whome Christ tooke vpon him hath receiued the power of a iudge Also Lib. 4. ca. 7 The man which Christ tooke on him now raigneth sitting at the fathers right hand Also Ibidem But in that he is God and equall to the father and alwaies iudgeth he is euer present but he shall come a redeemer in that forme wherein he ascended 73 So farre from it therefore is it that by the fltting at Gods right hand the Apostle ment to signifie that Christ in the substance of his body is on earth and euery where that he rather seemeth to teach them quite contrary seing that in heauen onely and not on this earth mēs blessednes consisteth and God is said to dwel in heauen not on earth and rather that he raigneth in heauen then on earth and it is said and beleeued that Christ shal come not from earth but from heauen to iudge both the quick and the dead 74 Add this that as gods feet by a certen humane affectiō or property at not said to be in heauē but on earth according to that saying Act. 7.49 heauē is my seat and earth my footestoole so also wee may with good reason say that his right hand hath place in heauen rather then on earth 75 We therefore conclude that as by the Apostles doctrine of the resurrection frō the dead and the ascension into heauen the Vbiquitie of Christ cannot be proued but is rather confuted so neither by the doctrine which is of his sitting at gods right hand can the same be necessarily inferred 76 Nay if such an Vbiquitie bee admitted we doe not onely shake but euen quite ouerthrowe all these articles of faith of his incarnation in the wombe onely of the virgine of his true death that is the true separation of his soule and bodie of his true resurrection of his flesh of his true and visible ascension from the earth into heauen of his true sitting at Gods right hand in the heauenlie places lastlie of his visible returne from that place to iudge both the quicke and the dead 77 For a bodie that is euerie where