The fourth that they should more diligently then the lay-men applie the reading and studie of the holie scriptures and those artes and tongues whereby the scriptures may the better bee vnderstood and likewise their prayers and holy contemplations The fift that they should also apply themselues with a more diligent care not one ly to the proper duetie commaunded vnto euerie one but also to all those thinges which may seeme to appertaine to edification of the whole church 39 Vppon the necessitie of the discipline is concluded the necessitie of Synodes These are the partes of the discipline without which wee see not how any congregation can be rightly ordered or preserued And how should this discipline haue any place there where the ministers doe neuer meet together to know what is amisse in the church or what is wāting to make a censure on mens deeds to iudge vpon doctrines if any new be spread to consult vppon all things which pertaine to the profite of the church we iudge therefore that meetings of ministers and ecclesiasticall Synodes are very necessary to a true wholesome administration and conseruation of churches Seing neither any ciuill state common wealth nor kingdome can stand without their senates counsailes parlaments as they call them and meetings Therefore wee would wōderfully well like that the auncient custome of the churches might bee restored that which was allowed by a newe decree of the emperour Iustinian namely that in euery prouince at the least twise in the yeare Sinods might be celebrated and that sometime also a generall councell might bee called of the most learned discreetest and wisest ministers of al prouinces and embassadours of princes which professe the gospell which if euer it might be in this our wofull miserable time wherein so many and such horrible heresies are euery where recalled out of hell it would as we thinke doe much good And wee pray vnto God the father with our whole heart through Iesus Christ our Lord that he wil stirr vp the godlie and valiant Constantines Valētinians Theodosiies who by their authoritie may call a councell in which themselues being present and moderating the Synode it might be deliberated friendly and brotherly out of the holy scriptures of godly agreemēt peace and saluation of all churches to the glorie of God and of the name of Christ and salnation of all the elect 40 Errors Wee therefore disallow all such thinges as are repugnant to this foresaid doctrine confirmed by the scriptures and chieflie these speciall pointes 1 That the church consisteth of men only and the Angells not to pertaine vnto the same 2 That the true church which is the bodie of Christ consisteth not onely of the elect but also of reprobate hypocrites that they are true members of the church 3 That the church doeth so consist of the elect and of true Saintes that in it should bee contained no hypocrites and that in the scriptures they should neuer bee comprehended vnder the churches name 4 That the church which was before Christes comming was not a true church but onely a tipe or figure of it which was to be gathered by Christ the Apostles 5 That the church hath two heades one inuisible and remaining in heauē namely Christ and another visible ruling vpon earth the byshop of Rome with whome whosoeuer doeth not agree in all matters pertaining to religion and obeyeth not him in all thinges he can not belong to the church nor be saued 6 To affirme vpon any particular church that it can not erre 7 So to binde the church to certaine places and persons as to say there onely with thē is the church 8 Not to acknowledge those for Christes churches which although they hold the grounds of faith yet in ceremonies or in some parte of doctrine doe not altogether iumpe with vs. 9 To make a separation from the churches vpon any error or for the ill life of some men 10 To stand in contention that where true doctrine true seruice and right administration of sacramēts is banished yet that therefore there remaineth the true Apostolicall church because there may be shewed a continued succession of bishops euen from the Apostles time and contrariewise that those are not true churches which although they keep fast the true doctrin right sacraments and pure discipline yet can not shewe a continuance and succession of bishops neuer broken 11 That the authoritie of any bishop in that he is a bishop is extended beyond those matters whereunto he is called of Christ 12 That the church hath authoritie to alter any thing in the scriptures or to dispense with the commaundements of God or to make new commaundements that may binde consciences 13 That it shoulde not be lawfull for ministers to marrie wiues or at least to marrie the second time 14 That ministers may not lawfully receiue stipends 15 That it is lawfull in churches to vse an vnknowne language though there bee no interpretation 16 That it is also lawfull to inuocate besides God and lesus Christ the holie men that are dead and to direct prayers and sacrifices of thanksgiuing vnto thē 17 That christians may not in the fasting time of lent and other certaine dayes eate any kindes of meate 18 That the church should do well in praying for dead mens soules that they might bee deliuered out of the fire of purgatorie CHAP. XXVI Of a magistrate SEing wee haue nowe spoken of the first kinde of men whose labour God vseth in the gouernance of the church namely ecclesiasticall ministers and their dueties and other matters belōging vnto them it remaineth that wee also brieflie declare what our faith is concerning the other kinde that is the ciuill magistrate For the Lord doeth also vse his ministerie especially if he bee a christian to the defence and preseruation of the church I. Euerie magistrate whether godly or vngodlie is of God and therefore no magistrate simply to be resisted Wee beleeue therefore that euerie magistrate aswell impious as godlie Rom. 13.1 1. Pet. 2.13 Rom. 13 7 is from the Lord God and is the minister of God for reuenge of euill doers and for the praise of well doers and therefore that he is to be feared to be honoured and his commaundements which may be done with a good conscience without breach of Gods law Rom. 13.5 to be obserued and that not onely for feare but also for conscience sake namely because the Lord so cōmaundeth Therefore in respect that he is gods minister Rom. 13.2 he is not to be resisted for who so resisteth it resisteth Gods ordinance and God himselfe II. A magistrate that commaundeth any thing against God must not be obeyed But yet if a magistrate commaund vs any thing against the will of him who sent and whose minister he professeth himselfe to bee we doubt not with the Apostles to denie obedience vnto him Act. 5.29 and to say wee ought to obey God more then man whenas
first the pure doctrine of the gospell is preached heard and allowed of and that so allowed of that there is no place nor hearing for the contrary Ioh. 10.4.5 For these both are properties of the flocke or sheepe of Christ namely to heare the voyce of their shepheard and to reiect the straungers voyce in those also where the Sacraments instituted of Christ as much as in them lieth are lawfully 1. Cor. 11.20 that is according to Christs owne institution administred and receiued and so where other Sacraments deuised by men are not allowed of in those lastlie where the discipline of Christ taketh place that is where a care is taken through loue that both priuately and publickely Mat. 18.19 Tit. 1.8 by admonitions corrections and when need requireth by excommunications the commandements of Christ may bee obserued and so that men may liue soberly iustly and godlie to the glorie of God edification of their neighbours For wheresoeuer vngodlinesse and all loosenesse of life is in publike practise and open offences are not reprooued according to the discipline of Christ there we beleeue that it is possble that manie good and godlie men may be but we beleeue this is not a godlie christian congregation the Lord himself saying Ioh. 13.35 in this men shall know that yee are my disciples if yee loue one another but what loue can there be where no care is taken that according to Christs doctrine brethren which offend may be corrected may repent may be gained vnto the Lord and saued VI. By vvhat manner of succession of Byshops it may be shewed that some church is Apostolicall So we acknowledge that from a perpetuall succession of byshops in some church I say not any manner of succession but such a one as hath had ioyned also vnto it a continuance of the Apostles doctrine it maye rightly bee shewed that that church is Apostolicall such a one as was once the church of Rome the succession of the byshops thereof euen to the time of Ireneus Tertullian Cyprian and some other So that they were wont not without reason to appeale vnto it and cite before it and such other of the fathers the heritickes of their times But indeed as we do acknowledge and confesse with Tertullian and other of the fathers that those churches are to be acknowledged to be truely Apostolicall in which the Apostles doctrine with the discipline of Christ and lawfull administration of the Sacraments is kept pure though the same haue not beene planted by the Apostles nor haue had a perpetuall succession of byshops euen from the Apostles time So againe the churches which were planted and watered by the Apostles although they can shewe a succession of Byshops continuall and without interruption yet if with the succession of byshops they can not also shewe a continuance of the doctrine of Christ and his Apostles we wil graunt that they haue bin christian and Apostolical churches but now we cannot acknowledge them for such For as the hood as the Prouerb saith makes not the monke but his godly and holy life so neither do byshops but the doctrine of Christ and christian religion make the church of Christ VII Not by any manner of consent but by consent in Christs doctrine some churches may be shewed to be true and christian churches For thus wee knowe that it can neuer bee prooued that wheresoeuer there is a full agreement among themselues there are the true churches of God sith both in the Iewish sinagogues and in the turkish congregations and long since in the conuenticles of the Arrians and Donatists there hath euer bene an especiall agreement but wee hold it may bee prooued onely by that consent which is in the pure doctrine of Christ and in true pietie For where the Apostle saieth 1. Cor. 1.10 I beseech you brethren by the name of our Lord Iesus Christ that yee all speake one thing and that there bee no dissentions among yee but be yee knitt together in one minde and in one iudgement hee meaneth in that Lord Iesus Christ by whose name he intreated them VIII The churches bee not taken away by euery dissention that ariseth in them But by the waye we are not so vniust to denie those to bee christian churches wherein there is not alwaies a full consent and agreement of all things For as euerie agreement doth not make a church so euerie dissention doth not dissolue the same so long as the foūdation which is Christ true God and true mā the true and perfect Sauiour be kept sound firme and so long as there is a full agreement in the summe of the Apostles doctrine which is deliuered in their creede IX A confirmation of the former opinion For as the reprobate hypocrites by their being in the churches do not hinder but that they still remaine true churches so neither the dissentions which are raised in the churches by the vngodlie or which through frailtie or ignorance doe spring among the Saints themselues can extinguish the same which verie thing the Apostle teacheth whenas speaking of the ministers of the true churches he saith that vpon the same foundation some do build gold siluer and pretious stones other wood stubble haye and to the Philippians hauing declared the summe of christian doctrine and exhorted all men that who so had profited therein should persist in it afterwards he addeth and if any be otherwise minded God shall reueale the same vnto them if we abide in the same vvhereunto vvee are come For else if we should denie there to bee anie true church where contentions about religion are stirred vp then was there no church at Corinth in Paules time where there were not onely diuisions verie rife one saying I am of Paule another of Cephas another of Apollo but also maruailous controuersies rose concerning religion Nor yet in Gallatia because immediatly after those churches were passing well planted by Paule there sprang vp in them seducers and heresies lastly neither yet could there be said to be any churches in the East or in the West because they were neuer voide of contentions not only betweene the catholicks and the heretikes such as arose from the catholicks but also euen among the godly fathers themselues as the histories doe plentifully make mention in so much that for these dissentions and sects the christians were wōt to bee skoffed at in the theaters and stages among the infidells as also at this day wee are all derided for the same cause among the Turkes and Iewes But as in the primitiue church by those contentions of the christians it was no consequence that therefore they were not the people of God so neither at this time by ours can any man prooue it iustlie against vs but that indeede the contrarie may rather be concluded because it is the propertie of good wheat that is of the gospell wherby Gods people are gathered into his church that where it is sowen
anie portion of gouerning and keeping the clergie is committed and also a watchfullnes and inquirie that there be none in this order vngarded or vnlooked vnto Thus farre Bucer not onely rehearsing but also commending the custome of the auncient church ordaining diuers orders of ecclesiasticall functions whereof we before spake I should also haue had consideration of those churches which albeit they imbrace the gospell of Christ Iesus yet they still retaine their bissiops and Archbishops both in deed and name What that in the churches euen of the protestants neither bishops indeed nor archbishops are wanting whome hauing turned the names out of good greeke into badd latine they call Superintendents and generall Superintendents yea there also where neither those old names in good greeke nor these newe in ill latine are vsed at all yet there are wont to bee some superior persons in whose hands is almost the whole authoritie The controuersie then hath beene about the names but seing wee agree about the thing why should wee cōtend about the names By the way as I did not disallow the Fathers in that matter whereuppon the question is so can I not but loue the zeale of our men which do therefore hate those names because they are afraide least with the names the old ambition and tirannie should bee brought in againe to the destruction of the church Aphorisme 12. For neither did Christ ordaine any such head neither would the fathers admit therof because it was not expedient for the church but contented themselues with the foure Patriarches of Rome Constantinople Antioch and Alexandria all which were of an equall authoritie and power and euery of them conteined within his owne bounds as also it was decreed in the coūcel at Nice cōfirmed in others that not without many very weightie causes whereof in my iudgement this was not one of the least least there should bee a doore set open to tirannie in the church but rather if that any one durst attempt any thing against the sound doctrin of Christ against the libertie of the church then the other archbishops with their bishops of no lesse authoritie might oppose themselues against him suppresse his insolencie and cut of his tiranny The church in respect of Christ is a kingdome in respect of men which are in it and ether rule or be ruled it is an Aristocracie Aphorisme 21. These be two questions farre differēt whether bishops may also be princes and princes bishopps keeping also their principalities in their hands and whether they which are both bishops and princes besids their ecclesiastical authoritie may also haue ciuill power ouer those that are their subiects and so whether their subiects must obey them as princes or not In my Aphorisme I spake not one word of the former question for it was not needful but onely of the latter Now who seeth not how I shewed by apparent demonstrations that princes must be wholly obeyed howsoeuer rightfullie or wrongfullie they bee made princes For why should not they that are subiects both to the princes and Archbishops of Colone Mentz and Treuers in matters that are not repugnant to christian pietie be obedient vnto them Surely it were meere sedition in them not to obey them And if to these why should not they also which are within the iurisdiction of the bishop of Rome in the same matters for the same cause obey him For there is one and the same reason of them all Of the former question as I saye I spake not at all neither purposed I nowe in this briefe confession to discourse thereof knowing that all are not herein of one opinion much may be said to and fro both wayes that place in the 20 of Mat. Yee know that the Lords of the Gentiles haue dominion ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you some expound it one waye of the Apostles onely and ministers of the word others another waye of all Christs disciples and all christians An appendix to the eleuenth chap. Of Christ the redeemer or of the person of Christ THey which write that the essentiall proprieties of the diuine nature are reallie communicated to the humaine nature not that they be in the same either essentiallie and formally or subiectiuelie and habitually but onely by the reason and respect of the personall or Hypostaticall vnion for so they speake darkelie indeede and ambiguouslie when both they might and ought to speake plainer if they meane this in no other sense then as Vigilius writ and thought namely that the proprieties of the natures are made proper to Christ himselfe but are common to the natures betwixt themselues not in thēselues but in Christ that is in his person I will not surelie gainesay them neither do I thinke that any good or learned man will gainesay them For Vigilius according to the catholick churches doctrine speaking out of the councell at Calcedon said and declared that the proprieties of the humaine nature were made commō to the diuine in the verie same sense that the diuine are also saide to bee communicated to the humaine But now these proprieties of the humanitie as to suffer or to die are so communicated to the deitie that for all that yet the verie deitie is not made in verie deede passible or mortall the cause whereof Vigilius setteth downe to be this namelie because to die and to suffer are not made common to the deitie but onely in the person so that they can not truely be said but of the humaine nature by it selfe and of the person in respect of the humaine nature Wherefore we must euen so thinke and saye altogether of the communication of the diuine proprieties Vigilius owne wordes bee these booke 5. chap. 2. And now sith out intention is chiefly bent against those which following the error of one nature doe with a willfull obstinacie resist the decree of the Calcedon councell I thinke it not amisse for the remoouing of their vaine contradictions and beating to peeces their glassie opinions with the mallett of truth to rehearse some fewe things concerning the humaine nature of the sonne of God which they euerie waye denie to be in him and to shew what want of christianity is in them and how farre of they bee from the hope of euerlasting life It is a rule of the catholick faith to confesse one and the same Lord Iesus Christ as true God so also true man one of them both not two into one the same without all time borne of the father the same in time borne of the virgine so that each of these births do so hold on Christ that he suffred not any losse in either retaining in himself that was proper to him both waies that is that the nature of the word should not be chaūged in the flesh the nature of the flesh was not swallowed vpp in the word Hereuppon the same Lord Iesus Christ
H. ZANCHIVS HIS CONFESSION OF CHRISTIAN RELIGION Which novve at length being 70. yeares of age he causea to bee published in the name of himselfe his family Englished in sense agreeable and in words as answerable to his ovvne latine copie as in so graue a mans worke is requisite for the profite of all the vnlearneder sort of English christians that desire to know his iudgement in matters of faith ROM 10. With the heart man beleeueth vnto righteousnes but with the mouth man confesseth to saluation Let all things bee subiect to the iudgement of the true Catholike church PRINTED BY IOHN LEGAT printer to the Vniuersitie of Cambridge 1599. TO VLYSSES MARTINENGVS EARLE OF BARCHEN HIEROME ZANCHY WISHETH grace and peace WHat of what sort and how great the cōfusion trouble is in this age of ours noble Earle throughout all christendome aswell about all other matters almost as more especially about matters ecclesiasticall concerning religion there is no man that doeth not see no good man that doth not greeue at and no godly man that with great admiration of Gods iudgements doth not exceedingly bewaile Very great surely is the light of the trueth in this our age which through Gods singular gift hath bin found out in the holy scriptures by some faithfull seruants of Christ and spreading abroad farre and wide hath shined forth vnto vs as the sunne in the firmamēt but I pray what and how many mistes of errors how diuers and black clouds of heresies haue bin stirred vp and raked out of the depth of hell by no smale number of verletts and ministers of the deuill to cast a darkenesse ouer this heauenlie light I speake not nowe of tyrants which euer haue and yet doe imploye and bend all their swords all their power and the very force and might of their authoritie to this that these candelsticks of brittle earth I confesse wherein any of this light remaineth shineth being brused broken by their iron-blowes the whole light of the diuine wisedome if god so pleased might be vtterly put out extinguished in place therof that infernal darknes fetcht againe frō hel might succeed beare the whole sway For this very cause what in these our wretched times hath bin done what and what māner of slaughters of an infinite number of men in many places committed and in many other places attempted more then once wee haue yet in fresh memory And what and by whome the deuil lately assaied in those valleies of yours though by Gods mightie hand defending you the slaughter succeeded not to the wish of those vngodly wretches your self know better then we do And now also what that euer-busie Sathan is for the same intent continually attempting what deuises he purposeth what trecheries he studies what weapons hee prepareth what warres he brocheth against godly princes and magistrats who desire to haue this heauenlie light to shine in their dominions and labour to spreade the same farre and wide into the whole world the Lord himselfe knoweth who dwelleth in the heauens who also is wōt to scatter the wicked counsailes of the vngodly to disperse them as vaine smoakes through his incredible loue and mercie towardes vs when it is most expedient for his church and when tyrants do looke for nothing lesse then a disapointement of their intents which they so long and watchfully prouided for For witnesses take the Pharaohs Senacheribs Amans Antiochies Iulians and other such like enemies to the church For still the promise abideth The gates of hell shall not preuaile against it But to let passe tyrants and to returne to the bodie of our christian common-wealth so miserably torne in pecces who is there I pray you except he be cleane voide of alpietie that beholding such and so great a rent of this bodie into diuers shiuers namely of all those which professe and call vppon Christ as true God and true man the onely redeemer of the world diuers of thē defending diuers errors most obstinatly some many those most grosse others fewe and those not so waighty and vpon these occasions pursuing and hating on another with more then serpentine hatred and plaging and tormenting on another with more then butcherly crueltie what man is he I say who beholding these things hearing thē and waighing them in his minde is not moued with great griefe sigheth not lamenteth nor poureth not forth teares The church of Rome once in times of old was for the great glory of her pietie her heauenly doctrine her diuine seruice christian discipline and constancie in the faith against all hereticks most famous and as the sunne in the firmamēt shineth farr brighter then all starres so she shined farre aboue all churches on earth by example of her exceeding christian pietie that well and fittly she deserued to bee generally called the mother of all churches But into what and into how great darkenesse and blindnesse did she after sinke by Gods iust iudgement being as it were cast out of heauen and in the same still lieth buried and drowned he that in such great light of the gospell seeth not this is blinder then a moule Neither is it any new thing seing the same happened first to the church of the Israelites afterward to the churches in the East and to them in Greece Now to speake of those churches which in such thinges as the Romish church hath made an apostasie or backsliding from the Apostles haue beene forced through her willfulnes and tirannie at length to forsake her what horrible heresies in some of them haue bin fetched out of hel by the ministers of Sathan Anabaptisme Libertinisme Arianisme Samosatenisme Martionisme Eutychianisme Nestorianisme and what not yea euen Atheisme I grieue to speak it spreadeth it selfe aboundantly The trustie ministers of Christ haue withstood all these in many places haue beaten downe their diuelish doctrines and haue preserued their churches reformed by the sincere doctrine of the gospell free from these pestilent mischiefes and by Gods benefite do still preserue them so that we haue no friendshipp nor dealing with such manner offects and yet notwithstanding this cockle cannot bee cleane weeded out in all places Many plagues do still grow and increase euery where and many wicked spirites doe still come into the worlde VVhat then should a christian man who loueth the glory of God the saluation of his owne soule his neighbours and desireth to haue a good name in the church for it is a matter of no smale moment to bee taken and accompted in the catholicke church for a true member of Christ what I say should a christian man do in such a confusion of things such a dissagreement in opinions such a multitude of heresies such varietie in religions I wil if I can by a similitude declare my opinion agreeable to the scriptures If a huge a most mightie armie of enemies should ouercome any cuntrey killing spoyling wheresoeuer they came so as
they could not quickly or easily be driuen out againe what should the inhabitaÌ„ts of that cuntrey do to prouide for the safety of theÌ„selues their childreÌ„ First they must flie into the strong defensed citties tarry there vntil by gods help the cuntrey might bee deliuered out of their enemies haÌ„ds Next least being besieged they should perish by famine or be coÌ„strained to yeld theÌ„selues to the enemie they must looke for as plentifull prouisioÌ„ of vittailes as may be And because vnlesse the Lord do keep the cittie the watchmaÌ„ watcheth but in vaine therefore all the people must with earnest prayers call vpoÌ„ god daily to bee with them keep defend theÌ„ Hereunto it is neâ—dâ—ul that al within the citty do obserue coÌ„stantly a brotherly faith loue peace concord among theÌ„selues sith euery kingdome deuided in it selfe as the Lord vsed to say cannot stand euen the heatheÌ„ do witnes that by coÌ„cord smale matters grovve to encrease by discordgreat things fal to decay Neither is the health of body to be neglected wherin the cittizens must be kept souÌ„d strong as much as may be for the profite defence of the coÌ„moÌ„ wealth For the sick deseased especially at such a time caÌ„ profite the common state very little nay they are a great burden combrance to it so far ar they froÌ„ being able to fight against the enimy Therfore it is very needfull that euery one looke to his health then there is need of a careful diligent watch least the foes by any suddain assault or by some deceite or vndermininges should pearce into the citty set vpon vs vnawares vnprouided hereupoÌ„ are night watches prouided But how can there be any watching without sobriety For by surfeting dronkenesse heauy sleepe is prouoked so that there can no watch bee kept Therefore least being ouer drowned in wine sleepe we should bee catched by our enimies we had need of sobriety what is more needefull then alwaies to haue weapons in our hands whereby we our selues may both be kept defeÌ„ded froÌ„ the blowes of our enemies and may also be able to repell and put back the enemie therefore ouer and besides our strong walles wel defensed raÌ„piers the cittizeÌ„s theÌ„selues must also be ready in their armour But nothing can happeÌ„ more pestilent pernicious to the coÌ„moÌ„ wealth theÌ„ if within their citty especially in time of warre they haue fauourers of the enemie who may indeed giue them a wipe priuily howsoeuer they may pretend friendship with the citizens and professe in words that they coÌ„sent vnto them in al matters such are perfidious traiterous fellowes Therefore there must great care be taken that diligent inquirie bee made who be in the citie what they doe what life they lead wheron they liue and if there be any founde to goe out of course from the common profession life manners of the cittie they may be knowne examined corrected punished or driuen out of the cittie But as there is nothing that can either set a deeper marke of infamie vppon the citizens or make theÌ„ deserue to be more seuerelie punished then if being entised by large promises or bribes of the enemies they betraye their cuntrey or being terrified by their threatnings they slipp from their ruler shamefully yeeld themselues so contrarywise there is nothing more honorable more profitable or worthie of greater praise and reward then if keeping sound thy faith to thy prince and cuntrey with the publike profession of the faith thereof thou constantly standest to it euen vnto death and fightest it out to the last man Therefore there is need of constancie in thy faith giuen to thy prince and cuntrey and a publike professioâ— of that faith euen vnto the death By these defensed cities I meane those churches which were once builded vppon the foundation of the Apostles and Prophets and afterwardes were repaired againe out of the gospel and truely reformed and so do hold the same foundatioÌ„s of the Apostles doctrine firme and fast with the holy scriptures vnderstaÌ„ding expouÌ„ding the same according to the sound interpretations of the auncient fathers These foundations the church was wont to compreheÌ„d in that short forme of doctrin which they cal the catechisme wherein is contained the Apostles creed the Lords praier and the ten coÌ„mandements The creede brieflie sheweth both what we must beleeue and in whome we must place the whole hope of our saluation The Lords praier manifestly directeth vs both who is to be prayed vnto and what is to bee prayed for as also for what causes God is onely to bee called vppon and that we aske all that we aske of him onely namely because his onely is the kingdome the power and the glory by which addition our assured hope is kindled vnto praier The decalogue or ten commandemeÌ„ts very briefly and plainely prescribeth how wee must behaue our selues to god-ward with what â—â—â—uice we must worship him in what sort also we must liue with our neighbours how we must die vnto our selues that is to our coÌ„cupiscence in withdrawing froÌ„ it euermore all such things as it coueteth against the law of god Vnto these three those chiefe partes of the catechisme is ioyned a fourth part the doctrine of the sacrameÌ„ts which by a Synecà oche is whollie comprehended in the great creed as they cal it vnder the name of baptisme All these thinges summarily gathered out of the holy scriptures reduced into a briefe compeÌ„diary we doubt not with the whole auncient church to cal the fouÌ„dations of al christian religion And because heretikes when they durst not simplie denie these foundations were euer wont to wrest yet do wrest and wring the same for the most part by false interpretations to their owne heresies therefore that the true churches may bee discerned from the conuenticles of heretikes we must vnderstand and expound those principles and chiefe pointes of doctrine in no other sense then as the auncient church agreeably to the scriptures by common consent specially in the best approued counsailes expounded them For what to say something for exaÌ„ple fake can be more firme certen manifestly spoken for the article in the creede of the person of Christ then those things which weâ—e determined out of the scriptures in the couâ—cel at Nice at Ephesus Constant Chalced. add also the 5. 6. by the godly fathers against Arrius Samosatenus Apollinaris Nestorius Eutiches the Monothelites whosoeuer therefore teacheth concerning Christs person against the determinations of those counsells certainely they doe not rightly hold this principall foundation of christian religion Further concerning the grace benefite of Christ the beginning whereof is his eternall loue towards vs his free election of vs to the participation of redemption euerlastin life but the proceeding of it is the free dispensation of the same redeÌ„ption once performed vpoÌ„ the crosse the effectual vocatioÌ„ iustification sanctification
the gift of constancie in the faith the end is our glorious resurrectiō euen eternal life I say for this other principal foundation of christian religion what cā be said more plainly more largely thē that which hath bin in the councells of Africa determined out of the scriptures by Meliuitanus Arausicanus others against the Pelagians which were written by Augustine to say nothing of others in manie bookes against the same Pelagians Concerning the holy Catholike Church what is there needfull to bee knowne which hath not beene most plentifully and plainely set downe by Augustine aswell in other places as especially in his bookes against the Donatists euen out of he foundations of the holy scriptures But it is a matter of great moment to knowe what and where the true church of Christ is being out of the church there is no saluation and therefore it is an article of faith not of the least accompt About the points of the sacraments also if a man will cōtent himselfe with the simple truth what is more euident then the doctrine which the auncient fathers Iustine Ireneus Tertullian Cyprian and chieflie Augustine haue deliuered out of the scriptures and left vnto vs in their writings One saith Like as Iesus Christ being by the word of God made flesh had flesh and blood so also we haue learned that the foode hallowed by him by the word of prayer and thanks giuing is the flesh and blood of the same incarnate Iesus Christ euen according to those words of Christ This is my bodie But Christ that is the vvorde was made flesh without anie chaunging of it selfe into flesh but onely by a hypostaticall or personall vnion therefore neither is the bread made the body of Christ by any transubstantiation of it selfe into the body but onely by an vnion and that not a physicall or bodily or hypostaticall but onely a sacramētall vnion Also he saith by that foode namely of the blessed bread our blood and our body is nourished by a certaine chaunging of it selfe namely into Christ therefore that chaunge which is made in the supper is not of the bread into Christs body nor of Christ into vs but of vs into Christ by reason of our ingrafting as also wee reade in Augustine that Christ should say speaking of the receiuing of the Eucharist I shal not be chaunged into thee but thou shalt be chaunged into me The same man saith vnto this the foode of the Eucharist none is to bee admitted but they that beleeue that our doctrine is true being washed with the water of regeneration vnto remission of their sinnes so liuing as Christ hath taught them Therfore no infidells and heretikes nor they which haue not receiued the baptisme of Christ not they which liue in such apparent sinne and wickednes that they giue no notice to the church of their amendment are to bee admitted to the supper Another of them saieth the eucharist consisteth of two matters an earthly and an heauenly The bread though it be sanctified yet he calleth it an earthly matter why so because it comes from the earth it existeth on earth and is eaten with an earthly mouth the body of Christ he calleth a heauenly matter not because the substāce of it is out of heauen but partly because it is taken into vnitie of the person of the word and partly because it is in heauen endued with heauenly qualities For although in the hypostasie which is the very word it bee euerie where yet in the owne proper essence it is only in heauen and not on earth Whereupon it also followeth that it is not eaten either by earthly men or by the teeth of an earthly body but onely of those men who being borne from aboue do carrie the image of heauenly men eate it in a heauenly manner namely in soule spirite And yet notwithstanding the very bodies also of the faithful while they eate onely an earthly matter they also participate of a heauenlie matter to their glorious resurrection are nourished by it as the same author in that place very learnedly expoundeth I think that by this which I haue spoken out of the creede concerning foure principal partes of christian doctrine your Hon. can well gather such is your piety learning wisedome what is to be concluded concerning the whole body The summe is this that those bee the true churches of Christ and therefore called of vs the truely defensed citties of Christs kingdom which professing generally the sacred scriptures and specially the catechisme in all places receiued doe so reuerence the auncient church and auncient fathers hauing therefore friendshipp and communion with them being now in heauen that neither in their opinions nor yet in their expositions of the holy scriptures they will easily decline from them but onely then whenas they bee forced to dissent both by manifest wordes of the holy scriptures and also by testimonies and consequences beyond all doubt necessary drawne from the principles of faith This surely was counted for a notorious fault in Nestorius and it is written to bee the cause of his vile heresie that contemning the fathers and trusting vpon his owne witt he expounded the holy scriptures after his owne braine What speake I of Nestorius yea that the same contempt of the fathers and some confidence of their owne witts and their owne learning did cause diuers more besides otherwaies verie notable men to fall into sundrie heresies I could easilie shewe out of the Ecclesiasticall histories and councells if the breuitie of an epistle would suffer me For whence I pray was it that after that most holy councell at Nice so many heretikes forth with arose of whome some oppugned the true and euerlasting deity of Christ others his true and perfect humanitie others the true vniting of both the natures in one and the same person others the true distinctiō of their natures their proprieties hence surely that contēning the determinations of the fathers in the Nicene councell and their expositions vpon the holy scriptures and trusting confidently to their owne witts and puffed vp with humane knowledge and eloquence they dared euery one to expound yea indeed to depraue wrest the holy scriptures and foundations of the faith according to their owne fansies Hereunto pertaineth that which Vigilius left written in his first booke of the causes of heresies against Eutyches but they blow forth saieth he these smoakes of vaine accusations chieflie because they are euen sicke of the infirmity of ignorance or disease of contention and whilst they are gogged on with a fond conceite of minde they despise the rules of faith deliuered of old by the fathers onely for this cause to bring in their owne conceited opinions of innouations into the church Thus saith Vigilius This that I say is confirmed by the dispositions imitations and wordes of the sound fathers on the other side who expounding the scriptures and the foundations of christian faith
who can be able to stād in the battaile and to continue the same The breast where the vitall partes lye must bee armed round about with the breast-plate of righteousnes I say of righteousnes of faith especially and of a good conscience For who is able to stand to coape with so many and so great enemies in the battaile vnlesse he bee persuaded that God standeth his helper and fauourer by him and doth from his heart hate iniquity against which loueth righteousnes for which the battaile is begunne We must haue our loynes girt about with the girdle of trueth and our feete shodd with the knowledge of the gospell of peace that is it behooueth vs to bee so armed on all partes with the knowledge loue and might of the trueth that we must be euer ready and prepared to fight for the gospell holding in our left hand the shield of faith wherewith we may receiue and quench all the fiery darts of the aduersarie but in our right hand the sword of the word of God wherewith the enemie may bee driuen back and wounded VVe shall indeed vse the shield of faith if against al the sophismes and subtelties of heretikes wee hold fast those principles of faith whereof we spake howsoeuer wee bee to seeke in refelling their fine and subtle quirks then haue we vse of the sword of the word if we conuince the enemies by apparent testimonies of scriptures and reasons drawne by necessary consequence from them to which purpose it preuailes not a little if wee cast at the enemies sharp pointed darts stinging arrowes out of the quiuers of the auncientest fathers as also we see those laeter fathers themselues haue done bringing forth the testimonies and arguments of their predecessors against heretikes VVe must therefore take vnto vs this whole complete armour of god with earnest praier vnto him that in these troublesome and euill daies wee may be able to withstand so manie diuers and mightie enemies and in the ende we may triumph ouer them 9 To the preseruation of the cittie and safetie of each cittizen howe needfull it is that the cittie being cleane voide of all the enemies fauourers hirelings close workers and traytors may liue the more safely and quietly who that hath any sight at all in things past and present can be ignorant Therefore the church gouernors and magistrats must take great care that according to the Apostles discipline it may heedfully be lookt vnto what doctrine each one professeth and what life he leadeth they which being taught and admonished will not amend to let them bee made knowne to the whole congregation openly separated from the holy assemblies and from the conuersation with the other faithfull least by their contagion others should also be infected or least as the Apostle saieth a little leuen marre the whole lump But to euery of the faithfull let such obstinate men be as Ethnicks and Publicanes and let this saying of Iohn bee kept if any man come vnto you bringing not this doctrine namely which the Apostles haue deliuered concerning the sonne of God and concerning the foundations of christian religion him receiue not into house nether bid him god speed This discipline is perpetuall in the church of which Tertullian in apolog the 39 chapter speaketh The magistrate further is to punish by Gods commandement according to the qualitie of their faults or blasphemies 10 That which in the ende wee said concerning the last duetie of each cittizen the same is also in this businesse which wee haue in hand verie easie to bee knowne I would it were as easie to bee performed Our faith therefore which we giue and promise in Baptisme must constantly bee kept vnto our prince Christ Iesus to our last ende yea if need be euen to the spilling of our blood and our liues And therefore that doctrine which by the writings of the Prophets and Apostles by the manifest principles of faith and also by common consent of the whole auncient church wee knowe assuredly to bee the doctrine of Iesus Christ the same wee must hold and keepe with a most constant faith against all new opinions neither must we onely keepe them in our mindes but also freely confesse the same with our mouths and openly professe that we will neuer bee willing to decline from the same and so we must professe it that vnlesse wee doe it wee can hope for no saluation For vvith the heart it is beleeued vnto righteousnesse but vvith the mouth confession is made vnto saluation VVith God indeede who seeth the hearts of men onely faith shall bee sufficient but with men and for mens sake the free confession and profession thereof is also necessarie Hee vvhich is ashamed of me before men I vvill also bee ashamed of him before my father said the Lord Iesus Christ For we while we are in this world must set forward the glorie of God the name of Christ and saluation of our neighbour and it is meet that we should make knowne to the whole church what manner of religion wee follow and with what faith we are by Gods grace indued that it may be euidently knowne who be the members thereof Whereuppon the same Lord stirring vs vp to this confession added He which confesseth me before men him will I also confesse before my father And therfore we must neither be allured by commodities to betray Christ neither must we be skared by threatnings and punishments from free confessing of him but rather fixing our eyes vpon the same Lord the captaine and perfecter of our faith who with a willing gladnes suffred the torment on the crosse not caring for the reproch sitteth at the right hand of the throne of God we must constantly runne out our purposed race For he vvhich endureth vnto the ende shal be saued By these tenne pointes noble Earle I hope I haue declared the right meanes by which in this so great diuersitie of opinions about the way of saluation in so great inuasion mighty power of euill spirits and in so cruell tyrannie of the deuill euerie one may prouide for the safetie of him and his I haue now almost 34. yeares by Gods good gift done my endeauour that I might my selfe follow the same course and besides the holie scriptures which do teach apparently that it is according to Gods will I haue learned by experience of many yeares that it is a heauenlie and excellent waye For vppon the very same occasion leauing the Babylonicall captiuitie I gatt me into the free churches of Christs kingdome as into defensed citties First to the churches in Rhetia where I liued eight months and more afterwards vnto Geneua where likewise I abode nine months From thence I came to Strausburgh where then florished the French church and there I liued and taught 11. yeares but not without some conflict after the death of that ornament of the whole cōmon wealth and parent of the schoole Iames Sturmius and the
place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with thē we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined cōcerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditiōs in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether cā nor ought to groūded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnāt we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing
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
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
holie ghost and so Iesus Christ our aduocate is to be prayed vnto and none other Psa 50.16 For of calling vppon God alone there bee expresse commaundements sith he alone is to bee serued and worshipped And of Christ being our mediatour and aduocate we lack not testimonies and examples in the Acts of the Apostles in their Epistles Deu. 10.12 Mat. 4.10 Col. 2.18 in the reuelation And as it is expresly forbidden vs to serue or worshipp any meere creature whatsoeuer it bee either in heauen or earth so also we are forbidden to praye vnto them And if whatsoeuer is not of faith is sinn Ioh. 1.6 much more then is that which is admitted against the cleare worde of God sith the verie heathen themselues thought none was to bee called vppon except he were thought a God And how shall they pray vnto him saith the Apostle in whome they haue not beleeued But that God alone and Iesus Christ are to be beleeued in the whole scripture and the whole catholicke church euen in the creede which is daily rehearsed do manifestly teach II. A christian man may sweare lawfully We also beleeue that a christian man may sweare Ier. 4.2 lawfully namely in trueth as the Prophet teacheth in iudgement in righteousnesse so that his oath be neither false nor rash nor vniust Neither is it condemned that one should take the name of the Lord but if he take it in vaine and for an vntrueth And among all nations since the beginning of the worlde an oath hath beene vsed when it maketh for the glorie of God and profite of our neighbour Yea it hath beene confirmed by the examples of god himselfe of Christ and of the Apostles being a parte of Gods worship to speake nothing of the perpetuall consent of the whole church Wherefore the doctrine of Christ in Matthew Mat. 5.35 Ia. 5.12 or of Iames in his Epistle cannot be repugnant vnto this For they spake against the abusing of oathes and ment to declare a true vnderstanding of the commaundement concerning an oathi III. We must not sweare but by God We beleeue when an oath is to bee taken that we ought to call vppon or take to witnes of our conscience no other besides God and therefore may not sweare but by him For God alone is the searcher of our hearts and he alone must haue his honour and worshipp that he may bee the witnesse and reuenger against our soules if we performe not that which by our oath we promise IV. Oathes which are iust and lawfully taken must be kept Hereuppon we confesse that for the honor of God whose name in our oathes is as it were laide to pleadge all oathes lawfully taken ought to be obserued as also the law commaundeth neither is the name of God to bee taken in vaine or in an vntrueth V. Oaths vpon vngodly and vniust matters such as be against the law of God ought not to bee made or being made ought not to be kept Againe sith wee ought to promise nothing that is vniust or vngodly namely contrarie to the law of God much lesse doe we iudge it lawful to be confirmed by oath or by taking the name of God yet if it be taken we affirme that such an oath vnlawfull in it selfe ought not to bee kept because in performing such an oath the sinne is doubled Mat. 14.7 as wee reade of Herode in the Euangelists VI. Oathes which cannot be kept vvithout breach of Gods law ought not to be kept though some such oathes are in themselus not vniust This also wee adde that all such oathes as cannot be kept without breach of gods commaundement C. 22. q. 4 though they are in themselues not vniust yet are not to bee kept And therefore for example sake they which by oath promise perpetuall single life which afterwards they cannot keepe without manifest breach of Gods law we iudge that such ought by no meanes to keep their oath VII Errors Wee disallowe therefore those which praye vnto idolls dead men things without life or do worship them Wee disallow also the Anabaptists which simplie condemne all oathes and affirme that no manner of oath is lawfull for a christian man as also those which call to witnesse to their soules others besids God lastly those which hold that their oathes which in themselues are vngodlie and cannot without great offence be performed yet that they are to be fully kept and obserued CHAP. XXIII Of Christs church in generall SIth it appeareth that the church of Christ which is his bodie doeth consist of those which are coupled vnto him by the bond of the holie ghost as members to their head and it is manifest that the gospell and sacraments with which as with instruments men are knitt vnto Christ are not administred but in the church and that all which are indued with a true faith in Christ with hope loue repentance and care to doe good works do pertaine vnto the church Therefore we thinke it a thing worth the labour to declare what our faith is concerning the church the rather because about this article chieflie there are so great controuersies And first of all of Christs church in generall so with the whole church it selfe doe we make confession of our faith and purpose afterwards to speake seuerally of the militant church and the things thereunto pertaining I. The article of faith concerning the church out of the Apostles creede We beleeue the holie catholick Church the communion of Saintes II. What we meane by the name of the church the description thereof By the name of Christs church we vnderstād a certen number and companie well knowne to God both of Angells and men not onely chosen and predestinated to haue a perpetual communion with Christ and among themselues and to serue the true God according to his will and commaundement and to loue among themselues mutually with a perpetuall and sincere loue but also of those which in their time shal be effectually and by the holie spirite called out of the number of others and ioyned to their head Christ and so truly made Saintes Which number was begonne from the first creation and gathered and continued in a perpetuall line band of the holy ghost and to be continued to the end of the world yea to all eternitie and partly alreadie triumphing in heauen with Christ and partly yet on earth warring with many enimies for Christ preaching and hearing the worde of the gospell ministring and receiuing the sacraments and taking care that the commaundements of Christs may be kept aswel publickly as priuately III. The church is a companie consisting of many For the Scriptures teach vs that the church is a companie consisting of manie as a bodie compact of many members calling the same the bodie of Christ distinguished into many mēbers and also a flock of sheepe Eph. 1.23 Ioh. 10.3 Heb. 11.10 and the kingdome of God and acitie consisting of many
there straight waies in the same field doeth the enemie Satan sowe cockle vpon it And surely neuer in any place or sooner were heard the Simons Menanders Ebions Cerinthians Valentinians and such plagues thē in the church and after the preaching of the gospell Neither could the church of this present world be truely called the militant church vnlesse it had both at home and abroade with whome it shoulde continually fight X. The peace of the churches are not to bee troubled nor schismes to be made for euerie difference that ariseth in doctrine or ceremonies And therefore wee cannot allow it that any should make a separation from his church and trouble the peace of the church and violate brotherly loue much lesse that one church should condemne another for euerie differēce in doctrine or in ceremonies where the foūdatiō is stil held so that good reason was it that Victor the byshop of Rome intending once to excommunicate the churches of Asia because they diffred from him in certen rites was reprehended of Ireneus the byshop of Lyons Neither is it the Apostles meaning that for the stubble and hay built vppon the foundation there should bee diuision made in the church or the church cōdemned Cant. 1.5 2.10 Eph. 5.27 sith the church doth not straight cease to be a church and as yet is holie and the bewtifull bride of Christ though it bee darkened and hath yet some wrinkles and scarres In a word though the errors and defectes of it are neuer to bee dissembled yet in what congregations soeuer the foundation and the summe of the Apostles doctrine is kept and preserued and no manifest idolatries allowed of we iudge that we ought to embrace peace and communion with them as true churches of Christ So great is the accompt of the vnion of churches XI The vnitie of the catholicke church is to be laboured for Sith therefore the whole church being one and catholicke consisteth of manie and particular churches as of the partes and is yet militant on the earth we are not ignorant nor do we doubt but if an agreemēt in the Lord ought to bee obserued with euerie particular one much more ought wee to labour for the vnitie of the whole catholicke church XII What vvee meane by the name of vnitie of the catholicke church By the name of vnitie of the catholicke church we meane a coniunction of all elect regenerate people whersoeuer they bee on earth made with their head Christ into one bodie by the holie ghost which in the creede we call the communion of Saintes For the Apostle also describing this vnitie teacheth that the church is a bodie Eph. 1.22 1. Cor. 12.12 Col. 1.18 Eph. 4.12 Eph. 2.15 Rom. 8.11 Tom. 7. de vni Eccl. c. 2 consisting of manie mēbers whose head is Christ repairing quickning working preseruing all that beleeue in him by his spirite into one new man The vnitie therefore of the bodie and all the mēbers with the head and among themselues is the vnity of the church as also Augustine determined against the Donatists XIII The vnitie of the church vvholly standeth in the same faith in Christ and loue to our brethren But because to the preseruing and nourishing of this vnitie God vseth aswel our faith in Christ stirred vp by the word of the gospel and by the Sacraments in our hearts as also our charitie and the dueties thereof towards our neighbour nay because the testimonies of the true communion of Saints and coniunction with Christ are manifest and apparent therefore in summe wee confesse that this vnitie of the catholicke church consisteth in the vnitie of faith band of brotherly loue that is that wee should all of vs in true faith embrace the same doctrine which the Prophets and Apostles left vs in writing and publikely professe the verie same retaine the same Sacraments sincere and onely which Christ himselfe instituted not neglect the discipline appointed and commaunded by Christ wherein brotherly loue is exercised and the saluation of our brother that falleth sought for lastly that we should loue one another mutually practise the dueties of charitie XIV A confirmation of the former opinion For looke by what thinges diuerse people are gathered into one bodie by the same doe we beleeue that being vnited they are preserued and knitt faster and faster together Sith therefore the church is not gathered nor preserued properly by ceremonies but by the holy ghost but by the word by faith by loue and by keeping Gods commaundements wee doubt not but by the same things is the vnitie thereof kept and cherished sith the Apostle also to the Ephesians handling the vnitie of the church teacheth them Eph. 4.2 c. that it consisteth vpon those verie things neuer making mention of anie ceremonie XV. That an vnitie in the same ceremonies though it be not alwaies and euerie where expedient yet where it is setled ought not to be troubled By the way we denie not but an vnitie also in these verie ceremonies and rites of each church so farre forth as in consciēce may be ought to be kept and obserued For there are two kinds of things wherein the vnitie of the church may stand such as are deliuered in the word of God and such as are not expressed in the word as are many externall rites and ecclesiasticall ceremonies In the first we beleeue an vnitie to be euery where and alwaies most necessarie in the other though it bee not of it selfe necessarie yet it may be profitable for the diuersitie of places and in a diuerse respect of times to haue diuerse rites yet where any certaine thing concerning these matters is appointed and receiued for the edification of the church there wee iudge that all ought to keepe an vnitie also in such manner of rites and not to trouble the Ecclesiasticall orders according to the Apostles rule All things ought to be done by order and comely in the church and to edification 1. Cor. 14.40 about which matters wee also wonderfully well allow and embrace the two epistles of Augustine written to Ianuarius Ep. 118 119 XVI A conclusion of the vnitie of the church Sith therefore the ecclesiasticall vnitie is two fold one essentiall therefore of it selfe euerie where and alwaies neeessarie and consequently proper to the catholicke church the other accidentall and alterable by reason of places and times and therefore proper to peculiar churches wee beleeue that it is lawfull for no man to make separation from the former at any time or for any occasion whieh were nothing else but to fall from Christ and from God and to renounce the holie spirite and disioyne himselfe from the whole bodie of Christ which is a verie damnable apostasie but to forsake the latter for to returne to the former and to preserue the same we are persuaded it is not onely lawfull but verie necessarie vnto all men and that much more if also those
rites and ceremonies wherein the vnitie was be polluted with diuers superstitions yea and especially if also the Sacraments instituted of Christ be corrupted and wholly disordered so that a good conscience can not bee partaker of them but what if the heauenlie trueth also be banished from them and in the place thereof preached and defended the doctrines of deuills what also if thou canst not there bee suffered to bee silent but shalt bee constrained either to denie Gods trueth and to subscribe to diuelish vntrueths or else to spill thy life and blood XVII He which is departed from the church of Rome hath not thereby broken the vnitie of the Church nor is seuered from the bodie of Christ In as much therefore as wee are accused of apostasie or a backsliding from the catholick and apostolick church of Christ and are saide to haue broken the vnitie thereof because we would no longer communicate with the congregations of the Romish church in vngodly superstitions idolatrous seruices but choose rather to follow the aūcient doctrine seruice and discipline renued through gods benefite by the true seruants of Christ wee protest before God and his angels the whole church euen to the worlds ende that they doe an exceeding iniurie not onely to vs but also to the holie ghost and to all the auncient church Sith in this matter we haue done no otherwise nor doe then wee are commaunded to doe by the holie ghost taught by the fathers yea and counselled by the Papists themselues XVIII A confirmation of the former opinion For the Lord hath especially forbidden 1. Cor. 5.11 2. Cor. 6.14 Tit. 3.10 Rom. 16.17 Ca. 24 q. 1 c. 24 26 q. 3. c. 9 that we should haue any fellowship with idolaters and obstinate apostataes and heritickes in their idolatries and heresies Nor otherwise do the fathers teach as they are alleadged for witnesses euen in the canons then that not onely if there be a man but also if there bee a church which renounceth the faith C. 24. q. 1. c. 29. holdeth not the foūdation of the Apostles preaching and in which Christ doctrine abideth not it is to be forsaken Neither for any other cause was the old church of Rome so celebrated of the fathers that which then flourished was holie and called the mother of the churches but because it constantly retained the doctrin receiued of the Apostles all the rest for the most part slipping away But now what the doctrine of it is and what seruice and how farre it is fallen from the auncient doctrine in manie things it is too too well knowne We therfore moreouer protest that we haue made no other separation from the church of Rome that now is but as we are constrained by the word of God as we must needs obey God so commaunding vs and therefore least wee should still abide in an apostasie from the apostolicke and catholicke church wee haue iudged it our partes and dueties to returne at length to the same againe and to depart from the idolatries of this filthie polluted Romish companie XIX We are not simplie departed from the church of Rome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some respect For we haue not simplie and in all thinges forsakē the ehurch of Rome but only in those things wherein it hath fallen from the apostolicke church and euen from it selfe and from the old and sound church nether are we gone with any other meaning but that if it would returne amended and reformed to the auncient state wee would also returne vnto it and haue communion with it and in their owne congregations Which that it maye one day come to passe wee beseech the Lord Iesus with our whole heart For what were more to be wished of euery good man thē that where we were by our baptisme borne a new there we might liue euen to our liues end so it were in the Lord. I Hier. Zanchius with my whole familie pronounce this to be witnessed to the whole church euen to the worlds end XX. The whole catholicke church is not suffered to erre but euerie particular church may Wee beleeue and acknowledge that this catholicke church as wee haue before described it is so gouerned by the holie ghost that he neuer suffereth the same wholly all of it to err because it euer preserueth in some godlie men the light of the trueth and retaineth the same pure and sounde by their ministerie to the ende of the world and deliuereth it to posteritie To which purpose wee doubt not but that tendeth which Paule saide 1. Tim. 3.15 The church is the pillar and ground of trueth because without the church is no trueth but in the church it is alwaies reserued sith there is euer more some congregation great or smale wherein the word of trueth doth sound But of euerie particular church wherein there bee euer good and badd mingled together wee know the reason is farre otherwise For first in these congregations either the pure word of God is preached or else with it vntruethes are also taught For where no ministerie of the word is ther we acknowledge to be no church If therefore together with the trueth there may also false assertions be taught howe can that congregation be said that it cannot erre when it doth manifestly erre And if the pure word of God be onely taught then the reprobate hypocrites which beleeue it not doe alwaies erre when they reiect the light of the trueth and walke in darkenesse and of them is almost in euerie place the greatest number As for the godly Mat. 24.24 though they are neuer suffered so to erre that they cōtinue in their error and perish Christ himselfe saying Gal. 2.11 c. 1. Cor. 1.11 c. Gal. 1.6 c. The elect can not be seduced no not by the miracles and wonders of Antichrist namely not to the end to their destruction yet that they may erre aswell euerie one seuerally as many gathered together and that not onely in manners but also in the doctrine of faith wee are manifestlie taught by the histories both sacred and ecclesiasticall and by that which hath happened to godlie and holie byshops and their churches in the East and in the West XXI A confirmation of the former opinion Peter doubtlesse did erre at Antioch manie in the church of Corinth and more in that of Galatia being seduced by the false Apostles did most grossly erre though they were soone after called back againe by the Apostle from their errors Dauid also taught that the verie sheepe of Christ may erre Psal 119.176 when he said I haue gone astray like a sheepe that is lost and why were the ministery of the word in the church needfull for all the godlie if they could not erre Sith therefore euerie godlie man in each particular church and the same a true and pure church haue often and doe often erre that hypocrites are neuer indued
with true faith whereby they are rightly minded how can it bee saide of any particular church that it can not erre that then can much lesse be affirmed of those churches from whence the trueth is banished and wherein lyes doe preuaile and iniquitie it selfe and palpable darkenes They surely which are such cānot be the true church of Christ 1. Tim 3.15 if the church bee the pillar and ground of trueth Therefore we conclude that euerie particular flock and each seuerall sheep thereof can so farre forth not erre as it heareth onely the voyce of the shepheard Christ being guided by the holie ghost but as oft as it heareth not his voyce but harkeneth to strangers voices it cā straight waies do no other thē erre But in a word seing God in the scattering and dissoluing of all churches doeth yet reserue some vnto himselfe whome he holdeth in the trueth and by whose ministerie he will spread the same still to the ende of the world therefore we confesse that the whole catholicke church altogether is neuer suffred to erre XXII Without the catholicke church is no saluation Here hence we consequently learne beleeue that this catholicke church onely is so holie and hath saluation so annexed to it that out of it there is no holines no saluation sith that in it onely the trueth so shineth without which saluation can come to none that without it there can bee no trueth and lastly sith none but the bodie of Christ can be saued Ioh. 3.13 For no man ascendeth into heauen but he vvhich came downe from heauen the sonne of man vvhich is in heauen that is the whole sonne of man withal his whole bodie which is the church that not vnfitly Peter compared the church to Noahs arke in which alone mankinde was preserued 2. Pet. 2.5 and out of which whosoeuer were found perished in the waters of the floode Gen. 7.23 Nowe that which wee confesse of the whole church as a thing most assured the same of euerie particular one we cannot graunt namely to say that in this church alone or that in the Romish or that at Constantinople the rrueth and saluation is obtained so that without it should be no saluation and consequently to depart from it were nothing else then to forsake the trueth our saluation and Christ For some church may bee brought to that passe that vnlesse thou departest from the fellowship therof thou canst haue no parte nor fellowshipp with the catholicke church and her head XXIII The catholicke church is not tyed to certaine persons or places Moreouer we confesse this catholick church because it is catholick therefore to be tied to no certaine places persons or people so that who so would be of the church hee should needs get him to Rome or to Wittemberge or he must depend vpon the authoritie of their churches by shops or ministers Seing Christ is in all places and euerie where may the word be heard the seale of Baptisme receiued the commaundements of Christ kept and a communion with the Saintes had And wheresoeuer these things haue place ther is the church that not without good cause were the Donatists condemned who shutt vp the church in Africa onely and not in al Africa neither but in certaine parcells of it where they thēselues dwelt and taught that it was onely there Nor lesse worthily are they to be condemned which accompt the churches of no forraine countries for true churches but onely such as consist of men of their owne nation XXIV The catholicke church is partly visible and partly inuisible To conclude we beleeue this church to be partly indeed visible and partly inuisible but these in diuerse respects Visible in that it consisteth of men visibly hādling and hearing the word of God ministring and receiuing the sacraments praying not onely priuately but also publikely to God exercising the workes of loue towards their neighbours and glorifying God by their whole life which things can not indeede be performed but they must sensiblie be perceiued And if it should be meerly inuisible howe could it bee discerned from the Synagogues of the wicked Againe we call it also inuisible first because it hath in it many hypocrites mingled which performe all these outward things as the elect doe and who are the elect for of them onely consisteth the church surely it cannot be knowne of vs but onely of God according to that The Lord alone knoweth who are his 2. Tim. 2.19 Ro. 2.28.29 Whereunto also tendeth that of the Apostle He is not a Jewe which is one outward but one within Moreouer because the church in regard of the outward appearance being euermore pressed with manifold calamities in the worlde the number of the professours of Christs faith is sometimes so diminished all christian congregations thrust vpp into such narrowe straightes that it may seeme euen to be none at al remaining namely when there is no longer any publike assemblie wherein Gods name is called vppon as the histories both sacred and ecclesiasticall do most clearely and plentifully teach to haue often happened whenas notwithstanding it is very certaine that God alwaies reserueth some church vnto himselfe vppon the earth Mat. 16.18 28.20 the Lord himselfe saying And the gates of hell shall not preuaile against it and behold J am vvith you euen to the ende of the world and the same do we also with the whole church confesse in the creed saying I beleeue the holy catholick church namely to haue euer bin from the beginning to bee now and shal bee vnto the ende of the world euen vppon the earth For properly we beleeue alwaies those things which we do not alwaies see Heb. 11.1 This is our confession concerning the militant church what it is how it differeth from the triumphant howe diuerse oft times in it selfe howe of many particulars it is made one catholicke church by what markes the true may bee discerned from the false what manner of succession of byshops what māner of consent may proue a true church howe not for euery difference in the verie doctrine the vnitie of the church is to be broken what is ment by the name of ecclesiasticall vnitie and in what things it consisteth of what estimation it ought to bee in what respect also it may erre and in what it cannot erre and how without the church there is no saluation and lastly howe it is visible and howe inuisible It remaineth that we speake of the gouernment thereof CHAP. XXV Of the gouernment of the militant church and of the ecclesiasticall ministerie I. The church is gouerned of Christ WE beleeue Col. 1.17 that as all thinges were made haue their being and are ruled by Christ so hee also gouerneth the church which is his kingdome his bodie by a more peculiar meanes then all other things as being author king Eph. 1.23 Luc. 11.33 Heb. 3.6 and head of the same as the Angell saieth of
it belongeth to the true gouernement of the church that some godlie and wife men be apointed which may visite the sick persons comforte them out of the word of God and confirme them in faith and if it happen that those sick persons be called of God forth of this worlde to encourage and animate thē to their departure as knowing that the soules of the faithfull so soone as they goe forth of their bodies do presently passe into heauen to Christ conuaied thither by Christs spirite and accompanied with his Angells and that they are blessed which dye in the Lord Let them also pray with them and accōpanie those who are departing this life with their praiers euen vnto the last gaspe and so commend them to Christ And we doubt not but their bodies are with reuerence to bee brought vnto the graues as our churches both in words and in their deedes doe teach openly witnessing that they were temples of the holie ghost nowe indeede destroyed but shall againe in their time be restored and raised againe to life and that eternall Meane while the graues and churchyardes or buriall places must be kept decently and religiously as it is with vs the children parents kinsemen and alliance of the dead are to be comforted all those offices of humanitie which can be performed we endeauour to performe vnto them and teach that they are to bee performed And if so bee any psalme concerning the resurrection of the dead bee any where song in carrying of the course or any sermon made vnto the people after the dead body is laide in the earth wherein also some honest mention may be made of others that are dead who religiously died in the Lord this we doe not disallow so long as it is not done for the saluation of the dead but for the comfort profite of the liuing and edification of the whole church Wee beleeue also the soules of the faithfull loosed from their bodies do presently passe into heauen to Christ and therefore haue no need of our prayers yet the edification of the church is to be promoted and set forward vpon any occasion whatsoeuer 34 The church cannot rightly bee gouerned without lawfull free and christian meetings and Synodes of ministers Of Sinodes This also wee are assuredly perswaded as we learne both by the holie scriptures and by continuall experience that the church can not rightly bee gouerned vnlesse at knowne times there bee meetings of ministers aswell priuate in each seuerall church which were wont to bee called consistories or consultations Synedria as also publike and common in each prouince kingdome which for this cause were vsed to be called prouincial Synodes yea and also so much as may be common to al people in christendome which were called generall councells wherein it may be determined vppon all matters pertaining to the health preseruation and edification of the church euery ones free opinion may be heard each thing concluded by common consent and out of other the most approued councells as we read the Apostles and all the auncient churches did 35 A confirmation of the former opinion wherin of ecclesiasticall discipline Of discipline For the church is gouerned by discipline and without discipline it cannot bee ruled aright Discipline is a meanes and institution wherein wee as schollers of Christ do learne in his schoole how to liue vnto God and to do all things according to the doctrine of the gospell aswell publikely as priuately to the edification of the church and to our owne saluatiō It cōtaineth therefore the whole course of pietie the beginning proceeding ende 36 Discipline two fold Further discipline in the church is two fold one cōmon to all christian people which of many is called vulgar discipline the other proper vnto ministers and to men appointed for church-offices which therefore is vsed to be called cleargie discipline 37 The parts of vulgar or common discipline That common and popular discipline consisteth chiefly in these matters first for the beginning when any is receiued into the church he must learne to know God and Christ and to call vpon him and to vnderstand what is his will This is done by catechizing wherein euerie one is taught the summe of christian religion and being taught hee must professe his faith before the whole congregation promise obedience vnto Christ and to his church according to the doctrine of the gospel Then Rom. 10.10 Mat. 28.20 because not to go forward in the way of god is to goe backward therefore they which are godly that they may truely proceed and goe on in godlinesse must often frequent the holy assemblies at appointed times and places and giue themselues to heare the word of God make prayers with others and practise charitable deedes towards the poore bestowing their gifts and oblations liberally But seing euen in our proceeding wee doe all fall some more greeuously and with greater offence to the church some lesse greeuouslie therefore the third part consisteth in the censure of our liues and actions namely that euerie one bee subiect to the censure Mat. 18.15 1. Tim. 5.20 all the time of his life yeeld vnto brotherly correction And if any haue fallen into a greeuous fault knowne vnto the congregation and being reprehended hath not truely repented for which cause hee may deserue to bee driuen forth of the church for a time and to be bound vntill he make amends and till he make publike signification to the church of his true repentance let such a brother be excluded out of the church and be bound but when he hath repented let him be loosed receiued into fauour and admitted into his former communion This is the first discipline the ende whereof is that euerie one should liue vnto God and at last also dye in the Lord Iesus 38 The parts of the cleargie discipline By the way albeit all kindes of men aswell ministers as lay men as they call them be subiect to this christian discipline yet among the fathers came in a certaine peculiar discipline of the cleargie whose parte it was to bee rulers ouer others not onely in worde but also in example of life and diligent performance of their dueties Of this these were the principall parts The first that they should abstaine from many thinges which otherwise in some sorte might be suffred in lay-men such as are many delights of the flesh glorious pompes sumptuous feasts costly furnitures prophane attendants and such like matters The second that they should cast aside al businesses of this life which might hinder from doing their duetie which consisteth chiefly in lawfull administration of the holie things in preaching the word and exercising the discipline of māners such businesses are warre-fare marchandise law causes looking to vittlers tipling houses and such base affaires The third that they should promise a peculiar obedience to their owne bishop metropolitane of their bishop in honest matters
Iohn himselfe but by some one of Iohns disciples who expounded not vnto thē the true doctrine concerning God and therefore baptized them not rightlie But all the fathers doe hold beyond all controuersie that they which are not rightly baptized into Iesus Christ as the naturall Sonne of God mediatour and so also into his father and the spirite of them both the same must bee rightlie baptized And therefore those twelue were not as being not baptized rebaptized but as being not rightlie baptized Paule did baptize them with true baptisme first teaching them the true doctrine of the trinitie which also Iohn had preached vnto them And thus much of the authoritie of the fathers from whome either in their assertions or in their expositions of Scriptures especiallie where they all for the most part doe agree I dare not decline for my cōscience sake vnlesse I be cōstrained by most apparant reasons Thus I freelie cōfesse to the whole church of Christ The reason also besids the authoritie of the fathers brought as we saw before euen by the fathers out of the verie text confirmeth me in the same opinion This reason is partly gathered out of those words which these Ephesians being asked by Paule whether they had receiued the holie ghost that is the gifts of the holie ghost aunswered saying that they had not so much as heard whether there bee that is whether that holie ghost bee existent whome Paule would haue to bee the author of those gifts so farre from thē it was that they should haue receiued him and his gifts and partlie it is gathered out of the wordes which Paule vsed concerning the doctrine and baptisme of Iohn saying Iohn verily baptized 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 as if he had said you haue not rightlie beleeued in Christ such as he is the sonne of God God seing yee know not his spirite The conclusion followed that therefore they although they were baptised by I knowe not whome into Iohns baptisme yet were not rightlie baptized seing they were not instructed in the doctrin of the person of Christ in whome they ought to beleeue namelie that he was not onelie man and the Messias but also the sonne of God God from whome also from the father proceedeth the holie ghost and consequentlie not in the doctrine of god the father the sonne and the holie ghost in the name of all which baptisme is to be giuen And therefore that they ought to learne the true doctrine concerning the father sonne and holie ghost and resting therein to receiue lawfull baptisme that afterwardes by laying on of hands they might receiue the gifts of this holy spirite which Luke teacheth to bee afterwardes done saying but vvhen they heard it namely those twelue Ephesians what whē they heard euen when they perceiued Paules doctrine concerning true faith in Christ the sonne of God and so in his father and the holie ghost which faith Iohn had also preached and wherein they resting were baptized c. This is the interpretation of the fathers namelie that those twelue were not rightlie instructed in the doctrin of god the father the sonne holie ghost and so neither rightlie baptized and it may be confirmed both by the kindred and cuntrie of those twelue and also by the cause for which Paule letting alone al the rest peculiarly asked them whether they haue receiued the holie ghost since they beleeued By kinde they were Iewes as appeareth by Iohns baptisme vnto which they saide they were baptized and they were baptized by a Iewe. But the Iewes for the most part neuer rightlie held the doctrine of the three persons subsisting in one essence And therefore these 12 Iewes also though they graunted Iesus to bee the true Messias yet they seemed to acknowledge but onely two persons the person of God the father and the person of the Messias euen as the most thought a bare mā but yet such a one as in whome God the father dwelt but that they were altogether ignorāt that the holie ghost was an existing thing the giuer of those graces they are conuinced by their owne words But surely there was some cause why Paule comming into Ephesus where were manie of Christs disciples asked this question of the 12 Iewes onely Surelie it is to bee thought by their aunswer that the Apostle either by their owne talke or by telling of some other of the brethren perceiued that these twelue did not thinke aright concerning the holie ghost Finallie this was the Apostles argument whereby he would prooue by their owne aūswere that they were not baptized with the true baptisme of Iohn Whosoeuer hath bin baptized with the true baptisme of Iohn he hath also heard his doctrine concerning god the father the sonne the holy ghost and hath professed the same and consequently hath knowne also the holy ghost This proposition is not expressed but the proofe of it the Apostle bringeth in the 4. verse saying Iohn baptized c. that is Iohn preached not onely repentance but also faith in Christ namely that he is not onely man the Messias but also the sonne of God God from whome as also from the father proceedeth the holie ghost and that hee shall baptize in the holie ghost and therefore all which desire to bee saued must also beleeue in him as the true Sauiour But you haue not heard this doctrine nor professed it therfore haue not truely beleeued in Christ such as he is For yee your selues say yee haue not so much as heard whether there bee an holie ghost namelie when yee were baptized Therefore c. So consequentlie it remaineth that professing this doctrine and faith yee nowe receiue lawfull baptisme and afterward by the laying on of handes those giftes of the holie ghost This is the declaratiō of the argument according to the exposition of the fathers but Luke as the Prophets and Euāgelists vse to doe cōprehended the whole summe in few words And I praye what absurditie can followe hereō or what iniurie is done to the Apostles narration is the heresie of the Donatiftes Anabaptists maintained nothing lesse For they rebaptize such as are rightlie baptized the Apostle baptizeth them which had not beene rightly baptized as hauing not heard nor professed the true doctrine concerning God he tooke care they should be rightlie baptized And such when they come into the catholicke church we speake of them that bee of yeares of discretion all the fathers teach they must be baptized with true baptisme instructing them first in the doctrine concerning God Christ their Sauiour Touching the text it selfe it is no whitt wrested That their aunswer But wee haue not so much as heard whether there be an holie ghost cā not bee vnderstood of the giftes of the holie ghost it appeareth by Paules demaund following being asked with an admiration Vnto what were yee then
obey the bishop presbitery next vnto thē These those superior bishops did call together all their whole clergie and did instruct them in knowledge and the diligent execution of their office But whereas it was the Lords will that his people should mutuallie loue among them selues and should mutually care one for another euen as farre and wide as might be possible for all christians are one bodie the holie fathers ordained that the bishops of each prouince for then all the romaine iurisdictions were distributed into prouinces should meet together with their presbiteries so often as the necessitie of the churches required but alwaies twise in the yeare and there they should enquire concerning Christs doctrine and discipline howe the same was administred and how it prospered in the churches that where they found anie default they might correct it that which they knew to be well they might confirme and set forward And that these Synods might also bee ordered aright and orderlie they would haue the Metropolitaine the bishops of euery mother cittie to be the chiefe directors to call them together and to guide thē For in each prouince the head citty wherin was the māsion or seat of the chiefe gouernor was called Metropolis or the mother cittie And therfore they inioyned vnto these Metro politaine bishops a certen care charge ouer al the churches throughout their prouince that if they should vnderstād of any thing taught or done amisse either of the ministers of the churches or of the cōmon sort that they should giue warning therof in time if by their admonitions they could not amēd the same thē for the correction therof they should call a Synode of bishops for it was not graunted vnto thē that they should execute any iudgement vpō their owne authority ouer churches which had bishops of their owne for the power of iudgmēt ouer both clergie laity was only in the hāds of the bishop elder of the same place And the bishops themselues were iudged by the Synods Therefore when there were any bishops to bee ordained for churches it was decreed that they should assemble at the same church withall if it might without hurte of the churches if not with some at the least two or three of the bishops of their owne prouince which if he were not alreadie elected should guide and gouerne in the election of the bishop and the election being done should examine it and inquire of the man elected most seuerelie and make due proofe of his whole life and of his skill and abllitie to performe the office and duetie of a bishopp And then at last should inuest him in his bishops function All which thinges were instituted and serued to this end that there might be as much know ledge and mutuall care betweene churches the ministers thereof as could be possible both for the remoouing expelling of all scandalls of doctrine and life and also to the earnestes and more effectuall maintaining prouoking encreasing of the edification of faith a life worthie of Christ our Lord. In so much as if any one did loyter or neglect their owne duetie the other bishops might be readie to help yea euen so farre forth as to the suspending of the obstinate and vtter casting them out of their bishops function Wee should consider what Saint Cyprian writeth to Stephan the romaine bishop concerning Martian bishop of Arelatensis who fell into the sect of Nouatian booke 2. Epist 13 and which he writt in his 3. epistle and first booke Of a certaine flock distributed vnto euerie one of the shepheards and which hee spake in the councell of Carthage as hee writt to Quirinus Nowe further when the world beganne to be full of churches that the Metropolitanes had also neede of their peculiar care for not all there beginning now to grow very many had other skil inough or watchfulnes inough for their place for euer and in all orders of mē there be few that doe excell the care of some prouinces was committed to certen bishops of the chiefe churches as to the bishop of Rome of Constantinople of Antioch and Alexandria and afterwards of Caesarea Cappadocia and certaine others as by reason of the great encrease of churches of the faithful necessitie did require But notwithstanding these primate bishops whom afterward they called Patriarches had no authoritie ouer the other bishops or churches more then as I said before the Metropolitaines had ouer the bishops and churches of their prouinces Euerie one did owe a speciall care and diligence to that portion of the churches that belonged to him it was his duetie also to admonish the bishops in time if any had offended or neglected his duetie and if admonition preuailed not then to add the authoritie of a counsell Among these the first place was giuen to him of Rome both for the reuerence of S. Peter and also for the maiestie of the cittie Which reason the fathers afterward following gaue the second place to him of Constantinople as being a second Rome and the bishop of the emperiall sea whereas Antioch before had obtained the second place among these patriarches But as the nature of man depraued by ambitiō did euer labour more that his rule might stretch farre then to gouerne well these patriarches by occasion of this generall care of the churches committed vnto them drewe vnto themselues first the ordaining of their neighbour bishops and by that ordaining they crept by little and little and at last confirmed a iurisdiction ouer such bishopps and their churches which mischiefe when it grew to bee verie great there beganne a grieuous contention for a vniuersall rule ouer all churches which the first that laboured to get vnto himselfe was one Iohn bishop of Constantinople vnder the emperour Mauricius concerning which cōtentiō there are extant many epistles among the epistles of S. Greg. booke 5.6.7.10 At length vnder Phocas hee of Rome obtained this title of vniuersall bishop which the bishops of that sea beganne more and more by degrees to abuse euen vntill by occasion first by diuision of the Empire vnder Charles the great afterwardes by dissentions of princes and nations whereby they tore and rent the power of the emperors of the West and other kinges they exalted themselues into that antichristian power which nowe they bragg of hauing oppressed the powers first of bishops and then of all kinges and emperors Thus therefore hath Sathan ouerthrowne the holesome obedience and gouernment of the clergie orders For the romaine Antichrist got to himselfe an immediate rule ouer all both clergie and laitie hath dissolued broken the care and charge of bishops such as were good bishops ouer those that were committed to their trust But seing it must needs be that all orders of clerks must haue their gouernors ouerseers therefore the power of bishops must be restored as also of Archdeacons and al others by what name soeuer they be called to whome
is truely attributed also to the diuine nature But how can that be sith passion cannot fal into it It is therefore common to it to suffer not in the owne essence for that nether could nor can suffer but in Christ that is in the person of Christ which consisteth of the two natures and therefore which onely according to the flesh suffred so that in the proper essence of the deitie thereis no passion but it is onely in the common person by reason of the flesh and consequently God is also said to haue suffered when notwithstanding the deitie suffred nothing but onely the person of god man that is he which is God and man suffred according to the flesh I will rehearse this againe The proprieties for example of the humaine nature as to suffer to die they are therefore said to be common to the deitie because the deitie also hath them For if in no sort it had thē the same could be said no wayes to be made cōmon to it with the flesh Now then they are truely said to be commō to the deitie with the humanitie not simplie but in Christ because it hath them not in it selfe that is in the owne essence as the flesh hath but onely in the person of Christ which is one and the same person of both the natures seing it subsisteth in both of them The soule also hath the proprieties of the body common vnto it selfe not in it owne essence as the bodie but in the person of man who as he consisteth of them both as being his essentiall partes so also he hath in himselfe really the proprieties of them both so as he may truely be said to be visible and inuisible mortall and immortall This which is said of the proprieties of the humaine nature common with the diuine not in the proper essence of it but in the common person of both the natures that the same also is to be thought and saide of the diuine proprieties with the humaine we are taught by Vigilius bishop and martyr These things being in very deed thus it hereupon is to bee gathered what manner of speaches may be thought agreeable to these matters If a propriety of the flesh as to suffer be in some sort common to the deitie thē it may in some sort be said of the deitie If it bee not in such wise common to the same as to haue it in it selfe as in it owne essence nor as an essentiall parte of it selfe nor as an accident in the subiect then the deitie cannot bee said in it owne essence to bee subiect to passion But if it bee common vnto it onely in person then to suffer cannot be said of the deitie in the abstract but onely in the Concrete this is by such a worde wherein the deitie maye bee so signified as the person may bee signified with it such as bee the Concrete names as God For by this name so farre forth as therein is signified the person of Christ which is also God and not bare man it is truely and really said that God did suffer and died yet not fimplie and according to his deitie also but onely according to the flesh whose propertie it is to suffer and to dye Wherefore as this is most true God suffered so this is most false the deitie suffred or that Christ also according to his diuine nature suffred This is the doctrine of Vigilius and the whole church But seing that which Vigilius hath deliuered of the proprieties and communion of the natures is indifferently said of all the proprieties and their communion in Christ so that by this hypostaticall or personall vnion the diuine proprieties are said to be made commō to the humanitie in the same sense that the humaine are to the diuinitie namely not in the essences of the natures themselues but onely in Christ and in the person of Christ it followeth like as the proposition is impious the deny by reason of the vnion with the flesh in the person of the sonce of god is made partaker of passion in it owne essence so also this is blasphemous the humaine nature by reason of the vnion with the diuine receiueth of it that it is omnipotent really in it ovvne essence c. Now if we add that which the same Vigilius left in writing out of the common consent of the whole church booke 4. chap. 4. this doctrine which we shewed euē now out of him will more plainely appeare For disputing against the Monophysites defenders of one nature he plainely prooueth by the diuers proprieties which were seene in one the same Christ and which the holy Scriptures do speak of that the word and the flesh cannot bee in him all one nature he bringeth a reason because one nature cannot receiue in it selfe any thing that is contrary diuers besides other things he also writeth thus Moreouer if there be but one nature of the word and of the flesh how can it be but that the worde being in all places the flesh must be foūd in al places too For doubtlesse when it was on earth then was it not in heauē now being in heauē it is not likewise on earth yea it is so farre from being on earth as that according to it we looke for Christ to come downe from heauen whome according to the word we beleeue to bee with vs on earth Therefore according to your opinions either the word with his flesh is contained within one place or the flesh with the word is in all places whereas one nature cannot receiue in it selfe any contrarie or diuers things But it is verie contrarie and farre different to be circumscribed or contained in one place and to be euerie where and seing the word is euerie where and the flesh is not euerie where it appeareth that one the same Christ is of both natures and that he is euerie where according to the nature of his diuinitie and is contained in a place according to the nature of his humanitie that he hath beene created and hath no beginning that he hath died and hath not bin able to dye the one he hath by the nature of the word whereby he is God the other by the nature of the flesh whereby the same God is man Wherefore this one the sonne of God the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his diuinitie he was created by the nature of his flesh and was not created by the nature of his diuinitie hee is circumscribed by the nature of his flesh and is not contained within place by the nature of his diuinity he is lesse also then the angels by the nature of his flesh and is equall to the father according to the nature of his diuinitie he died by nature of his flesh died not by nature of his diuinitie This is the catholick faith and confession which the Apostles deliuered the
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
that the militant church is the cōpanie of men chosen in Christ before the worlds creation Mar. 28.19 Mar. 16.15 Rom. 10.14 Eph. 1.22 Mat. 18.20 which being called by the preaching of the gospell by the holie ghost in their time from the worlde to Christ and from the kingdome of the deuill to the kingdome of God and gathered together into one bodie vnder one head Christ and so made truely iust and holie wheresoeuer they bee Ioh. 10 27 13.4 and whether few or manie doe professe from their heart soule the same faith in god and in Christ the same hope of the heauēly inheritance for the onely meritts of Christ the obedience of the same commaundements of Christ and so the same brotherly loue among themselues and charitie to wards all men doe preach and heare the word of the gospell Rom. 7 doe administer and receiue the sacraments according to Christs institution and haue a great care to liue soberly rightly and godlie in this world meanewhile while they remaine in this flesh euer warrfairing for Christ and fighting against sinne that dwelleth in the flesh Eph. 6.12 and against the world either alluring them to sinne or persecuting thē for Christ or lastly against the deuill Mat. 13 and by patience looking for the comming of Christ and eternall felicitie Among whome also many reprobates naughtie hypocrites doe liue 1. Ioh. 2.19 and professe the same Christ But as they thēselues are nothing lesse then of the church so their wickednes cannot take awaye the church nor extinguish the name of the church Neither do we doubt Mat. 13 but vnder the name of the church the hypocrites also which are in it are contained sith the Lord himselfe saieth it is like vnto a flowre wherein there is corne and chafe to a field wherein is wheat and tares to a nett Mat. 25.1 wherein are good fishes and badd to the companie of ten virgines wherein some were wise and some foolish Mat. 16.18 but yet that these are not of the church the same Lord taught vs when he said he would build such a church against which the gates of hell should neuer preuaile 1. Ioh. 2.19 and Iohn confirmed it in his epistle when he said they vvent out from vs but they were not of vs. This wee beleeue to bee a true description of the militant church for it hath manifest testimonies from the holie scriptures II. Differences betweene the triumphant and militant church So although the triumphant and militant be one and the same church yet what great difference there is in each part we may easilie vnderstand For besids that the militant cōsisteth onely of men when as the other hath also the blessed Angells ioyned and present wee haue also here neede of preaching the word of administration of the Sacraments of discipline of manners which things are not required in heauen Likewise from that are al the wicked and hypocrits excluded in this there are euer ill mingled with good And there those heauenlie brethren hauing as it were receiued a token of free-dome doe triumph and reioyce ouer those vanquished enimies being in Gods presence and see him face to face but wee must still fight with flesh and blood with the world with sinne and Satan the prince of this world and we see through a glasse in a darke speach as straungers to the Lord. Lastlie that is euermore one and the same that it can neither bee deuided into partes nor bee in hazard of anie chaunges which cannot certainely be spoken of the militant church III. So is the militant church one and the same that catholicke that yet it fareth not euer after one sort it may be parted into diuerse particular churches Wee acknowledge therefore that albeit this militant is and hath alwaies bin one and that a catholicke church sith it hath euer since the worlds beginning and in all places had one and the same head Christ who coupleth to himselfe into one bodie all the elect out of all people yet the same hath not nor doeth euer fare or shew it selfe after the same sort is distinguished into manie particular churches as into diuerse and sundrie members according to the varietie of times places and people For it was after another māner in the terrestriall paradise before sinne and another after sinne before the floude and among the Patriarches otherwise vnder the lawe and otherwise vnder grace and otherwise in Christs time among the Iewes onely and otherwise after Christs glorification gathered aswell of Iewes as Gentiles by the Apostles that not in one place but in diuerse neither of one people but of diuerse and manie neither obseruing alwaies and euerie where the same cerimonies in which respects we vse to say that there was one before another after Christ and that was the church of the old Testamēt this of the new as we read they were wont to cal them the old people and the new likewise one church was at Rome another at Corinthus another at Ephesus and so of the rest IV. Of manie particular churches consisteth one catholicke church Againe albeit for these manie and diuers respects already declared there euer haue beene and are manie and diuerse particular churches yet wee acknowledge that in substance there hath euer consisted one and the same church of them all Eph. 2.15.18 and the same Catholicke Apostolick and holy One because it euer was and is gathered into one bodie Eph. 4.5 vnder one head by one and the same spirite and there is one faith of all men one confession of faith Catholicke because it stretcheth to all times and places and consisteth of all kinds of persons people Eph. 2.20 Apostolicke because it is built vpon the foundation which the Apostles haue laid Iesus Christ and is grounded vppon the Apostles doctrine which hath beene the same with the teaching of the Prophets euer since the worldes beginning Lastlie holie not because it hath no sinne but because being grafted into Christ and indued with a continuall repentance and faith no sinnes are imputed vnto it but hath obtained forgiuenes of them all because also it is made partaker of the spirite of Christ which sanctifieth and regenerateth it lastly because the righteousnesse and holinesse of Christ is imputed to it for which cause it is also saide to bee without wrinkle Eph. 5.27 namely in Christ the head spouse thereof V. Particular churches how they may be knowne whether they be true churches or not And hereby wee beleeue euerie particular church may be discerned whether it be a true church gathered in the Lord euen by those things whereupon the Lord hath willed them to be built Mat. 28.19 20 namely vpon the preaching of the gospell the administration of the Sacraments instituted of Christ and the keeping of his cōmaundements Therefore those churches wee acknowledge for the true churches of Christ in which