THE WHOLE BODY OF CHRISTIAN RELIGION BY HIERON ZANCHIUS Translated out of Latine By D. RALPH WINTERTON LONDON Printed by JOHN REDMAYNE 1659. AN EPISTLE TO THE READER READER IF thou beest meerly English it is thy great Interest to welcome and embrace such labours as this is for know what thou art here presented with are the Orient irradiations of Zanchie's divine soul through the clear glasse of an ingenuous Interpreter without whose industry this rich Argosy had never arrived at our English shoar And what are the most precious commodities in forreign parts to us without the benefit of Importation I know not what reason Horace had to stile Translatours Servum pecus as if it were a meer journey-work and nothing else Surely if all Metaphrases might be measured by this the imploiment and art of reflecting uninfranchis'd learning into our own Dialect cannot justly come under the Satyrist's expression except it will admit the sense of usefulnesse and Commodity For the Authour Zanchie himself he did not only as many do fill up the number of Modern Divines but was is still accounted the very head of the chief Classis Flos delibatus Cleri the very flower of the prime choice neither is he one iot disfigured in this representation he is the same man even here only in an English garb Nor had this dresse now been put upon him but for their sakes who not able to have accesse to the persons of great ones are content to behold them in Effigie I 'le adde no more knowing that long and dark Entries doe rather injure then officiate to fair Buildings the Gates are open enter and entertain thy self The First Chapter Concerning the Holy Scriptures which are the foundation of all Christian Religion The First Doctrine That concerning God and matters pertaining to religion we are to believe God onely simply and absolutely AS concerning God and divine matters pertaining to the Kingdome of Christ and our salvation we believe that none can teach us better and more certainly then God himself Ambros epist 32. who can neither deceive nor be deceived Ioh. 1.18 The onely begotten Sonne which is in the besome of the Father he hath declared him DOCT. II. That God speakes unto us in the writings of the Prophets and Apostles ALthough God Rom 1.20 21. By the things which are made hath so made known unto all men in the world his eternall power and Godhead that as many as have known him and yet not glorified him as God are without excuse Yet we know that he hath in a more peculiar manner Heb. 1.1 Heb. 2.3 2 Pet. 1.21 Matth. 10.20 that is by his Prophets and Apostles who spake and wrote as they were moved by the holy Ghost revealed himself and his will more clearly and fully unto his Church and therefore that the writings of the Prophets and Apostles are the very word of God DOCT. III. That the writings of the Prophets and Apostles onely are Canonicall Books WE do not doubt but those are the writings of the Prophets and Apostles which the Church of God is therefore wont to call by the name of Canonicall books because knowing assuredly that they were given by inspiration of God she hath alwayes acknowledged them for the Canon and rule 2 Tim. 3.16 whereby all controversies about religion are to be examined The other books although they be contained in the volume of the Bible yet shee therefore calleth Apocrypha because shee hath no certain knowledge that they are from the holy Ghost as the others are DOCT. IV. What Books are Canonicall and what Apocrypha WE together with the whole Church before and since the coming of Christ do without all manner of doubting acknowledge and embrace these books of the old Testament for the undoubted word of God viz. Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings 1. Chronicles 2. Chronicles Ezra Nehemiah Esther Job Psalmes Proverbs Ecclesiastes Solomons Song Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos. Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi But these books following we count not Canonicall 1. Esdras 2. Esdras Tobit Judeth The rest of Esther Wisdome Ecclesiasticus Baruch with the Epistle of Jeremiah The Song of the three Children The Storie of Susanna The idol Bel and the Dragon The Prayer of Manasseh 1. Maccabees 2. Maccabees IN the new Testament we except none For although in former times there hath been some question concerning some of them yet afterwards in processe of time they have been acknowledged for Apostolicall as well as the rest Of the first sort are these that follow The Gospell according to St. Matthew The Acts of the Apostles The Gospell according to St. Mark The Epistles of St. Paul The Gospell according to St. Luke The 1. Epistle of St. Peter The Gospell according to St. Iohn The 1. Epistle of St. Iohn Of the second sort are these The Epistle to the Hebrews The Epistle of St. Iames. The 2. Epistle of St. Peter The 2. and 3. Epist of St. Iohn The Epistle of St. Iude. The Revelation FOr although those of which there hath never been question made may seem in some sort to be of greater authority then those of which there hath been question made Yet notwithstanding we believe one as well as the other as being both the undoubted word of God As concerning the books commonly called Apocrypha contained in the volume of the Bible we give them the next place after the Canonicall Scripture DOCT. V. That Doctrines of faith can onely be proved by the Canonicall Scripture Hieron in Praefat in Lib Sal Cyprian in Symb. pag 377. Concii Load cap 39. ANd therefore we use onely Canonicall Scripture to prove doctrines of faith and we teach also according to the opinion of the Fathers that the Canonicall onely is to be used As concerning the other books we grant that they have no small authoritie to confirme the same after that they are proved DOCT. VI. That the Canonicall Scripture received not authoritie from the Church WHerefore without all controversie this we hold and think most fit to be held That although the Church being taught by the primitive fathers to wit the Prophets and Apostles who received the doctrine immediately from God and committed it to writing and being also persuaded by the holy Ghost by a perpetuall and continued tradition what books are Canonicall and what not hath declared it unto posteritie from time to time and hath also given and doth still give testimonie thereunto of divine and heavenly truth We hold I say that notwithstanding all this the Canonicall Scripture neither received at any time not now hath any authoritie from the Church but from God alone who is the proper authour and giver thereof and therefore we say farther that of it self in as much as it is the word of God it hath power over all and is worthy to
be believed and obeyed by all simply and absolutely DOCT. VII That the authoritie of the Church is of great use and hath much power to bring men to believe the holy Scripture ANd yet we deny not but the authoritie of the Church hath great power to move men to hear and to read the holy Scripture as being truely the word of God according to that of St. Augustine Tom. 6. contra Epi Fund c 5. I had not believed the Gospel had not the authoritie of the Church moved me thereunto And yet the same Augustine every where professeth that where as he did believe he received it not from the Church but from the holy Ghost whose gift is faith DOCT. VIII That the Church hath no authoritie over the holy Scripture BUt to dispute whether the authoritie of the Church be not greater then the holy Scripture and much more to averre the affirmative part as if the Church beside the gift of trying spirits and discerning Canonicall Scripture from that which is not and testifying concerning it and interpreting of it had also power to adde to take from and despense with it This we judge to be more then sacriledge For it is God's commandment Ye shall not adde unto the Word which I command you Deut. 4.2 Revel 2â— 18.19 Deut 5 32. neither shall you diminish ought from it and you shall not turn aside to the right hand or to the left and further it is his will and pleasure that all and every one in all things simply obey him speaking unto those out of his holy word DOCT. IX That the holy Scripture is so perfect that we can neither adde unto it nor take from it FOr the holy Scripture is so absolute and perfect containing in it abundantly whatsoever is needfull unto salvation that nothing can be added unto it and again it is penned with such divine wisdome that nothing can be taken from it DOCT. X. That we must rely and rest upon the holy Scripture THerefore do we rely and rest upon the doctrine of holy Scripture as also all that are godly ought to do holding fast that of the Apostle All Scripture is given by inspiration of God 2 Tim 3.16 and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect 17. throughly furnished unto all good works DOCT. XI That nothing is to be determined concerning religion without the word of God and that all things are to be corrected by it WHerefore also this is our judgement that nothing is to be determined in the Church concerning religion which hath not either pregnant proof out of the Canonicall Scripture or else may be evinced from thence by plain and necessarie consequence and that if ought at any time hath crept into the Church either concerning doctrine or worship which is not agreeable unto holy Scripture it ought either by a lawfull course absolutely be taken away or else be corrected by the word of God And again that all controversies concerning religion ought lawfully to be judged and decided by the said holy Scripture DOCT. XII That the Traditions which are truely Catholike and Apostolike are to be retained in the Church YEt such Traditions as it is certain that they are descended from the Apostles August Tom. 7. contr Donat. lib. 4. cap. 24. Et Tom. 2 ad Ian. Ep. 118. D. 11. cap. 8. and have alwayes been observed by all the Churches as that concerning sanctifying the Lords day in stead of the Sabbath and such like although we have no commandment in Scripture for keeping and observing them yet we think it fit that they should be retained in the Churches DOCT. XIII That the Scripture is perspicuous in those things which are necessarie unto salvation and therefore that it ought to be read of all WE understand and know that the whole doctrine of salvation is not onely sufficiently but also perspicuously delivered in holy Scripture seeing that God himself speaking unto his people used no other language but the vulgar that it might be understood of all And therefore we count it wonderfull injustice and very tyranny to interdict or debarre any one from reading or translating such books as God would have all men for their salvation to read and turn over again and again day and night Psal 1.2 DOCT. XIV That the faithfull interpretations of the godly and learned are not to be contemned ALthough the holy Scripture be perspicuous in those things which are necessarie unto salvation Yet we do not dislike the interpretations expositions of learned and godly men as well ancient as moderne which are fetched out of the same holy Scripture and as farre forth as the Scripture is expounded by the Scripture and that agreeably to the first principles of faith the summe whereof is contained in the Apostles Creed and also in the Creeds of the truely Oecumenicall or generall Councils both ancient and holy assembled together against known heretikes DOCT. XV. That the word of God is the onely prop of faith and foundation of Religion FOr our faith neither can nor ought to rely upon any thing else but the word of God delivered in the holy Scripture Rom. 10.17 For Faith cometh by hearing and hearing by the word of God To which whatsoever is repugnant be it written by what man soever we reject and whatsoever is agreeable unto it we embrace and what soever is neither according as it shall seem expedient or not expedient to the Churches we admit or reject and we teach that it is to be admitted or rejected CHAP. II. Concerning God the divine Persons and Properties DOCTRINE I. That there is but one God distinguished into three Persons Being then taught of God in the holy Scripture which is his word 1 Thess 4.9 we believe that there is but one God that is one most simple indivisible eternall living and most perfect Essence subsisting in three Persons to wit the Father the Son and the Holy Ghost being distinguished each from other but yet without all manner of division The authour and cause of all things DOCT. II. That each Person by himself is true God but yet so that there are not three Gods FOr thus we believe as we are taught out of the holy Scripture That the Father by himself is true perfect God the Sonne is God the holy Ghost is also God and yet there are not three Gods but one God Rom. 11.36 And of him and through him and to him are all things DOCT. III. That one Person is distinguished from another by Personall Properties and that by Essentiall Properties they are distinguished from all creatures BUt because the holy Scripture so speaketh of God that it attributes unto him many Properties both Essentiall and Personall and teacheth that by the Essentiall he is distinguished from all things created and by the Personall each Person from other Therefore we also believe that As
2 Cor. 5.17 Gal. 6.15 Matt. 5.16 that we may leade a godly life to the glorifying of him and the edifying of our neighbour DOCT. VI. That they are not elected and so cannot be saved whosoever are ingrafted into Christ by the holy Ghost and by a true lively Faith THerefore those are shamefully mistaken and deceived to their own destruction whosoever think that they are elected and so consequently shall be saved although they be not ingrafted into Christ by Faith nor repent them of their sins nor study to do the will of God and practise good works which God hath before ordained that we should walk in them Eph. 2.10 For they disjoyne what God would have conjoyned DOCT. VII That every man ought to believe that he is elected in Christ And that we may be certain of it by the sense of our Faith in Christ FRom hence it appeareth That although no man in generall ought to exempt himself out of the number of the elect seeing that the Scripture it self hath not done it but rather be confident that in as much as he is called unto Christ he is also called according to God's eternall purpose and election Yet if any man would be certain of his election he must run to his faith and the testimonie of his Conscience and Examine himself whether he be in the faith of Christ 2 Cor. xiii v. or no and whether he feeleth within himself the sincere love of God and his neighbour or no. But if he feele it not solidly and effectually yet let him not despair but pray unto God to help his unbeliefe Mar. 9.24 and hope that he may yet be made certain of it DOCT. VIII The causes why the Doctrine of Predestination is delivered unto us in the holy Scripture FOr the Doctrine of the eternall free and immutable predestination of God is not in holy Scripture delivered unto us that either we should neglect Christ or despair of our salvation or through securitie let the reignes loose unto concupiscence or to conclude that we should wax insolent and proud but contrarily for these reasons especially First That we may know There is no salvation in any other Act. 4.4.12 but in Christ For the foundation of all our salvation was laid and setled in Christ 2 Tim 1.11 before the foundation of the world Secondly That in time of tentations we which believe in Christ Rom. 1. throughout the whole 2 Tim 2.19 may be underpropped and supported by the certaintie of our salvation so that we neither despair nor distrust for as much as it standeth firme and sure in God's eternall decree Thirdly That we may from thence be stirred up to the studie of faith in Christ to sanctitie of life and the practise of good works for as much as we were elected and chosen of God that we should be faithfull and holy and without blame before him Eph. 1.4.2.10 in love and walk in good works Fourthly and Lastly that we should not wax insolent or proud but He that glorieth should glorie in the Lord 1 Cor. 1. â—1 because if we believe in Christ and live a holy and godly life we are to attribute it onely unto the mere grace and mercy of God to us in Christ who from all eternitie ordained that we should be such and that of his free grace to us in Christ CHAP. IV. Concerning Gods Omnipotence and will DOCT. I. That God is so Omnipotent that he can do more then he will WE believe that God is so Omnipotent or Almightie that he hath not onely done and also still doeth whatsoever it was or is his will to do but also that he can both will and do infinitely more then he will do And our beliefe one this part is grounded upon the doctrine of St. Iohn who said God is able of these stones to raise up children unto Abraham Matâ— 3. â— and the doctrine of the Apostle who wrote thus concerning God speaking unto Moses Rom. 9. â—â— I will have mercy one whom I will have mercy whereas he might have said I will have mercy on all men and again he hardneth not all as he might but whom he will 〈◊〉 Tertulâ— contra Prax. So then it is more then impious for a man from God's Omnipotence onely without declaring it to be his will once to presume to conclude that any thing hath been is or should be done by God DOCT. II. That it is not repugnant to Gods Omnipotence to say that there are some things which God cannot do SEeing that the Apostle writes that God cannot deny himself 2 Tim. 2.13 we believe that there is no wrong done to Gods Omnipotence if we say that there are many things which God cannot do viz. such as are repugnant to his nature and imploy a contradiction DOCT. III. The confirmation of the foregoing FOr seeing that God is the chief and soveraigne Good he can neither become evil nor do that which is evil Seeing that he is the chief and Soveraigne Truth he cannot lie Seeing that he is the chief and Soveraigne Iustice He can do nothing unjustly Seeing that he is Life it self How can he die And to conclude seeing that he is but one onely true God uncreated eternall subsisting in three persons onely We believe and confesse that he cannot assume any creature to himself in such manner as to make it coessentiall with him and such altogether as he is or constitute any fourth person and we are fully perswaded that by this our confession we derogate or detract nothing from Gods Omnipotence As surely what hath been God cannot cause not to have been what formerly hath been done he cannot cause now not to have been done For it is most certain that he who is Truth it self cannot do any thing which implies a contradiction For to say He can is openly to deny his Omnipotence by which he hath done whatsoever hath been done DOCT. IV. That we are to search for the Will of God onely in the holy Scripture FUrthermore seeing that the counsels of God are infinite and secret and such as are not made known Mark 13.32 no not to the Angels themselves We believe that when there is any question concerning the will of God Iohn 5.39 we are to search for it no where else but in the holy Scriptures where God of his great goodness hath made known unto us Iohn 15 15 17 29. by his Spirit what is his will and hath abundantly and perspicuously declared and afforded unto as whatsoever is necessarie unto salvation CHAP. V. Concerning the Creation of the world the Angels and the first estate of man DOCTRINE I. That all things were created of God and that they were exceeding good WE believe That God the Father by the Sonne together with the holy Ghost Gen. 1. Coloss 7.16 Gen. 1.1 in six dayes created all things visible and invisible which the holy Ghost in the holy Scripture
great injurie to the Gospel of Christ Concerning the Gospel of Christ this is our faith DOCT. VIII Errours WE therefore hold that the Antinomi or the professed enemies of the Law are to be condemned and whosoever do dislike the Morall Law and banish it out of their Churches as if it were either contrarie to the Gospel or nothing pertaining unto Christians and further those which mislike and finde fault with Magistrates forgoing about to bring in Politicall Laws of Moses into their commonwealths CHAP. XIV Concerning the Sacraments of the New Testament BEcause God for the perfecting of our communion with Christ wherein the participation of salvation wholly consisteth hath been pleased to use not onely the word of the Gospel alone by it self but also enternall signes fit for that purpose and joyned together with the word which two are required to the constituting of a Sacrament Therefore in the next place after our confession concerning the Gospel we think good to adde a brief and perspicuous Sacraments and that agreeable unto the holy Scripture and the first principles of our Christian faith DOCTRINE I. What we understand by the name of Sacrament WE know that a Sacrament is properly an holy oath or promise on both parts that is made between God and his people not simply but also established by certain holy rites and ceremonies As it appeared manifestly in the Sacrament of circumcision between God and Abraham and in Baptisme which succeeded in the place of circumcision between Christ and us So a Sacrament is by the Fathers taken often for the whole Sacramentall action whether of Baptisme or of the Lords Supper in which there goes before a promise on both parts confirmed after an holy manner by externall rites signes and seals and also by the bloud of Christ But in after time by the name of Sacrament they understood by a figure called Synecdoche the rites onely or the visible signes added unto the word And this is another signification which prevailed and had place in the Church Now we according to the signification and use of the word in the Church call a Sacrament not the word onely nor the outward element onely but the element or the visible signes joyned with the word of the Gospel according to Christ's institution Whereunto agreeth that of St. Augustine a Augustine The word is added unto the element and so it becomes a Sacrament DOCT. II. Whereof the Sacraments are Sacraments NOw because every Sacrament is the Sacrament of some thing we say that this thing is that which the word of the Gospel doth signifie to wit the grace of God in Christ or rather Christ himself together with grace and salvation placed in him For Christ is the summe of the Gospel and that we may have communion with him as was the word so likewise were the Sacraments instituted and ordained to put us in mind of him and to raise up our thoughts unto him And so what is outwardly exhibited unto us we say it is a signe of that which is inwardly proposed and set before us to be received and that which is done without is a signe of that which the holy Ghost inwardly worketh in our hearts DOCT. III. What the parts are whereof a Sacrament consisteth FRom hence also we come to understand what the parts are whereof a Sacrament is properly said to consist to wit the word and the signe or outward visible element but yet with a relation unto the thing by them signified and represented and whereof they are a Sacrament For the thing whereof any thing is a Sacrament is not it self neither can it be a Sacrament or any part of a Sacrament Forasmuch as every Sacrament is a Sacrament of another thing which is different and diverse from it But yet we do not simply and absolutely separate the thing it self from the Sacrament neither do we deny but that the Fathers and many other learned and godly men do in the name of Sacrament comprehend the thing it self whereof any thing is a Sacrament As by the name of Baptisme is not onely the outward ablution or washing of water understood but also therein is contained the inward purging of the conscience from sin and likewise regeneration Therefore we embrace that saying of Ireneus concerning the Eucharist or the Sacrament of the Lords Supper that it doth consist both of an earthly and heavenly matter neither do we when we speak of the Sacraments abstain from such manner of speaking yet in this sense not that the thing signified is properly a part of the Sacrament for it is rather that unto the participation whereof the Sacraments do lead us But because the Sacrament hath a mysticall relation unto it so that by the tye of this relation the earthly matter is knit together with the heavenly And thus we reconcile the sayings of divers Fathers and many other learned men which may seem to jarre one with another whereas they were all of one and the same mind every where some calling the Sacraments simply by these and the like names Signes Figures Resemblances or Representations Types Antitypes Signets Seals Ceremonies and the Visible Word others saying that they consist of an earthly and heavenly matter which how it is to be understood we have declared already all of them oftentimes after the manner of holy writ calling them by the names of those things whereof they are Sacraments whereas yet notwithstanding they understood professed that there were three things to be considered in the Sacraments that is to say the Word the signes added unto the Word and the things whereof they are signes DOCT. IV. The reasons why the Lord would have signes also added to the Word of the Gospel and why they are called the Visible Word WE believe also and confesse ingenuously that the visible signes by Gods institution were added unto the word and that they were to be added for the better and surer confirmation of the word in our mindes it being the manner and custome almost in every nation to affix and set to their seals to their last wills and Testaments as also to divers other writings Which also is the reason why the outward signes which fall under our sense are called by St. Augustine the Visible Word to wit because they were instituted and ordained and likewise added unto the word to this end that they should do the same thing which the Word doeth that is to say that what the Word signifieth unto our eares the same also should they represent unto confirme unto us the Word and promises of God And that as by the Word faith is stirred up in our minds so also by them as outward signes and seals it might be confirmed sealed and every day more and more increased And last of all that as the Word so also the holy signes might become as instruments for the holy Ghost to use for the bringing us to have communion with Christ or for the making us to
heart we both love again and also glorifie God the Father and Christ our Redeemer that we are inclined and moved to good will and bounty towards all men in generall yea even towards our enemies but especially towards the Saints and those which are of the houshold of faith Therefore we condemne all those which say that a man by his own naturall powers may love God above all things 1 Iohn 4.7 For Love is of God as saith St. Iohn DOCT. XI The signes and tokens of charitie BUt we do not believe that to be true Christian charitie which agreeth not with that description set down by St. Paul in his first Epistle to the Corinthians which is after this manner 1 Cor. 13.4 Charitie suffereth long and is kind Charitie envyeth not Charitie vaunteth not it self is not puffed up 5.6 Doth not behave it self unseemly seeketh not her own is not easily provoked 7. thinketh no evill Rejoyceth not in iniquitie but rejoyceth in the truth Bearethall things believeth all things hopeth all things endureth all things c. DOCT. XII That our communion with Christ and his Church is cherished and maintained by love and Charitie WE believe that by true love and charitie our communion with Christ and his Church is very much cherished increased and maintained Forasmuch as love joyneth together in one the persons loving and the persons loved For St. Iohn saith a 1 Ioâ— 4 16. He that dwelleth in love dwelleth in God and God in him CHAP. XVIII Concerning Repentance ALthough all these faith hope and charitie repentance justification the study of good works and a holy life cannot really be separated one from another Yet forasmuch as they depend one upon another we know that in this regard they are to be distinguished and we are to take them into consideration each apart and enquire what they are and what their efficacie is We think good therefore briefly to set down our opinion and deliver our judgement concerning each of them beginning with Repentance which is the perpetuall individuall and inseparable companion of faith For although after Iustification it is perfected every day more and more yet because no man is justified without Repentance and the beginning thereof goeth before Iustification it self Therefore in the first place we are resolved to declare what our faith and belief is concerning this DOCTRINE I. That Repentance is necessarie to our Iustification and so also to our Communion with Christ WE believe that to our true partaking of Christs righteousnesse and our communion with him Repentance is necessarie whereby turning from sin and from the world by change of mind and will we may turn unto Christ cleave unto him and obtain in him and from him remission of sins and be endued with his righteousnesse and holinesse For the first thing that a Matt. 1.4 15. Iohn the Baptist and our Saviour preached was the Doctrine of Repentance for the remission of sins And Except ye Repent saith our Saviour ye shall all likewise perish DOCT. II. What we understand by the name of Repentance BY the name of Repentance we understand two things more especially The first is true and serious grief and sorrow for sins committed against God and that not so much for fear of punishment due unto sin as that we have offended God himself the chiefest good who is our Father and Maker The second is a true change of heart and mind will and purpose and of our whole life This part of Repentance which properly is by Christ called Resipiscence and by the Prophets Conversion unto God and Circumcision of heart according to the Doctrine of the Apostle proceedeth from the former for he joyneth both together saying a 2 Cor. 7.10 Godly sorrow worketh Repentance to salvation not to be repented of DOCT. III. That Repentance is the gift of God WE believe that Repentance is the gift of God proceeding from his mere grace not due to any meries or preparations of ours according to what the Apostle saith b 2 Tim. 2.25 If God peradventure will give them Repentance to the acknowledgement of the truth c 26. And that they may recover themselves out of this snare of the devil and according to the Prophet d Ier. 31.18 Turn thou me and I shall be turned For thou art the Lord my God DOCT. IV. That for the stirring up of Repentance in us God ordinarily useth the word of the Law and Gospel and That the hearing of them both in the Church is therefore necessarie GOd to stirre up Repentance in us doth ordinarily use the expounding of the Law which discovereth our sins unto us and Gods wrath against sin as likewise the preaching of the Gospel which declareth unto us remission of sins and the grace of God in Christ As it is manifest to every godly man which looketh into the holy Scripture And therefore we judge that in the Church both are necessarie both the expounding of the Law and the preaching of the Gospel DOCT. V. The summe of the Doctrine concerning Repentance and in all every where and alwayes necessarie unto salvation to as many as are of years THe summe then of our belief concerning Repentance every where and alwayes necessarie unto salvation to as many as are of yeares is this That Repentance is the change of heart and mind wrought in us by the holy Spirit by the word of the Law and of the Gospel whereby Forasmuch as our sins and corruption of nature are as the Law teacheth things repugnant to the will of God and so stand in need to be purged away as the Gospel preacheth by the death of the Son of God We from our souls lament and bewail them detest and abhorre them humbly confessing them before God and begging pardon for the same resolving upon amendment of life and a constant studie of innocency and all Christian vertues and therein exercising our selves diligently all the dayes of our life to the glorie of God and the edifying of the Church DOCT. VI. That simply and absolutely we condemne not those parts of Repentance commonly so called viz. Contrition confession of sins and satisfaction COncerning the parts of Repentance before spoken of we list not much further to dispure being thoroughly perswaded out of the holy Scriptures that in brief it consists in a serious and earnest mortyfying of the old man and quickning of the new the former whereof hath force and efficacie from the death of Christ and the latter from his resurrection the holy Spirit communicating both unto us Yet simply and absolutely we condemne not that long agoe received and yet retained distinction in the Schooles of the parts of Repentance into contrition confession of sins and satisfaction with this proviso that they be examined at the rule of the holy Scriptures and not found to decline from the godly customes of the ancient Church As concerning contrition and confession of sins likewise both before God and our brother
to beget the Sonne is so proper to the Father that it can neither be attributed to the Sonne nor to the holy Ghost And again to be begotten cannot be attributed but to the Son onely and so likewise in the rest So also to be most simple eternall infinite every where present simply omniscient simply omnipotent simply good and the rest of like sort are so proper unto God that they cannot really or truely be communicated to any creature in such matter that it can be for instance sake good by an infinite goodnes or omnipotent by an infinite power c. As God is DOCT. IV. That the Essentiall Properties in God do not really differ from his Essence FOr we acknowledge that in God by reason of his simplicitie his Essentiall Properties do not really differ from his Essence and therefore that they cannot without this be communicated to any creature And therefore that no creature is or can be truely said to be simply for 〈…〉 sake omnipotent good just 〈…〉 As also our Lord Iesus speaking of one attribute taught us concerning all Matth. â—â— 17 saying There is none good that is simply but one that is God DOCT. V. That nothing is or can be simply such as God is unlesse it can be simply God also WHerefore whosoever hold that any created substance could ever be made or can now or hereafter be made partaker of the divine attributes or properties by which it may become such as God is as for example simply omnipotent c. They must also necessariny confesse that the same is or may be coessentiall with God For as much as even the Sonne himself is not simply Almightie but as he is coessentiall with the Father and so likewise the holy Ghost DOCT. VI. The confirmation of the foregoing doctrine FRom whence also we understand how it comes to passe that whereas the Sonne is no lesse Almightie then the Father and so in like manner the holy Ghost yet we say not that there are three Almighties Symbol Athan. but confesse with Athanasius and the whole Church that there is onely one Almightie because they have all one and the same essence Seeing then that no thing created hath one and the same essence with God but another and that farre diverse How can any created thing be made Almightie Or if any thing by the communication of Gods Almightie power could be made Almightie it must needs follow that there are more Almighties then one which we count it blasphemie once to affirme DOCT. VII Heresies and Errours condemned THerefore we condemne and detest all heresies which have rose up against this article of our Faith and being fetcht back from hell have been condemned by the Holy Fathers in lawfull Councills viz. The Heresie of Cerinthus Ebion Valentius Marcion Manichaeus Arius Eunomius Sabellius Prax Fotinus and such like as Servitus and the Tritheites which hold that there be three Gods as likewise the blasphemies of the Iewes and Turks and also all Heresies which have been broched by the divel either against the Unitie of the Godhead or against the Trinitie of Persons and further such as either deny the Sonne to be true and eternall God and so the holy Ghost also or else confound the Persons and say that they are but one and the same but yet for divers respects called by divers names viz. Father Sonne and holy Ghost And to conclude we condemne also the errours of those who separate the essentiall Properties of God from his divine essence which they seem to us to do whosoever do teach that they may be communicated to any creature without the communication of essence or indeed rather which teach that they are communicated already CHAP. III. Concerning Gods foreknowledge and Praedestination DOCTRINE I. That God foreknew and foresaw all things from Eternitie WE believe that God Acts 15.18 from the beginning of the world yea even from Eternitie according to his infinite wisdome foreknew all things to come both the good which he would do and the evil which he would permit to be done so farre forth that nothing did or could lye hid from him And we doubt not but all things Hebr â— 13 whatsoever have been are shall or may be although they never come to passe are and have been alwayes naked and open in his sight DOCT. II. That God in his eternall counsel praedetermined all things and praeordained them to the best ends NEither do we believe onely That God foresaw all things and hath them ever present in his sight but also that in his most wise and eternall counsel he hath before determined all things Acts 4.28 whatsoever did or do concerne the creation and goverment of the world as also the gathering together of his Church out of the sinfull ofspring of Adam and likewise their redemption and salvation and further that of his infinite goodnes he hath before ordained all the evil which in his wisdome he purposed to suffer and permit to the best ends insomuch that there shall not an hair perish Luk. 21.18 Matt. 10.30 or fall from our head without the will of our heavenly Father DOCT. III. That God hath predestinated some men unto life and others unto death WHerefore we make no doubt of this That God out of men to speak nothing of the Angells whom at the creation he made all righteous in Adam but foresaw that they would all sin likewise in him Ephes â— 3.4 hath in Christ chosen some that they should be holy and without blame before him in love and hath also predestinated them unto eternall life of his meere grate and according to the good pleasure of his will Rom 9.22 but in his just judgement hath not vouchsafed to give his grace unto others as being the vessels of wrath fitted for destruction That in those his infinite mercie but in these his justice might be made known unto the world to his owne glorie DOCT. IV. That the Election of the Saints is of Gods mere Grace FOr as our Vocation unto Christ T it 3.7 Eph. 2.9 and our Iustification in Christ is merely of Gods grace and not of our works So also we hold that the predestination of the Saints is merely of grace because it was made in Christ That no flesh should glorie in his presence Ephes 1.3 1 Cor 1.29.31 but that he that gloryeth should glorie in the Lord. DOCT. V. That we are predestinated not onely to the end but also to the meanes WHereupon we believe also Eph. 1.3.4 that seeing God in Christ hath chosen us before the foundation of the world that we should be holy and without blame before him in love We are predestinated not onely to the end which is eternall life and glorie but also to the Meanes tending to that End and especiall Faith whereby we are ingrafted into Christ and Regeneration also and true Repentance by which we are made in Christ a new creature
grow together in it And we make no doubt or question at all but all this was instituted and appointed by God for our weaknesse and ignorance and for the imbecillitie of our faith that it might be supported not onely by the Word but also by the outward signes Forasmuch as faith it is by which properly it comes to passe that we embrace and lay hold on Christ and grow up together in him DOCT. V. That where the Words of institution are not recited there is no Sacrament And that without the use thereof the outward signes are no more then what they are of their own nature ANd as we believe that the signes are added unto the Word not for superstition but for the greater confirmation of our faith so also we confesse that the Word is necessarie in the administration of the Sacraments not for incantation but for to stirre up faith in our hearts And thereupon when the Words of Institution are not so recited or rehearsed as that they may be heard and understood for the stirring up of faith There we deny any true Sacrament to be and conclude that without the due lawfull use thereof the outward signes are no Sacraments but merely that which they are of their own nature and no more For by the Word onely are the outward elements or signes set a part for an holy use which setting apart is by many called the Consecrating or Sanctifying thereof And so they become Sacraments according to that of St Augustine August The Word is added unto the element and so it becomes a Sacrament But yet so must it be added that it may be understood and believed DOCT. VI. That the Sacraments are not bare and naked signes THerefore we believe that the Sacramentall signes are not onely bare notes or marks to distinguish us from all other people which are aliens and strangers from the true Church nor yet onely badges or cognizances of Christian societie by which we may make profession of our faith and give thanks unto God for the great benefit of our redemption But also that they are instruments by which whilst the actions and benefits of Christ are represented unto us and recalled unto our memorie the promises of God are sealed unto us and faith also stirred vp in our hearts the holy Ghost also ingrafting us into Christ and preserving us being once ingrafted and making us every day more and more to grow up into one with him that so being indued with greater faith towards God more ardent charitie towards our neighbour and the gift of true mortification of our selves we may leade a life as near as it is possible according to the most perfect pattern of Christ's life in all Spirituall joy and gladnesse till at length we received up to live with him in heaven a most holy happy and blessed life for ever and ever DOCT. VII What the Sacraments of the New Testament are WE confesse also with St. Augustine August De Doctrin Christ lib. 3. cap. 9. that the Sacraments by Christ delivered unto us are for number few for performance most easie for understanding most full of majesty First For number few because they are but two onely Baptisme and The Lords Supper Secondly For performance most easie because there is nothing in Baptisme or in the Lords Supper which may not easily be performed and received nothing troublesome nothing unpleasant nothing strange or abhorring from the manners of men Last of all For understanding most full of majestie because although the things which are seen with our eyes are vile yet the things signified and represented unto our minds to be understood thereby and to be considered are most full of majestie divine and heavenly pertaining unto everlasting salvation DOCT. VIII That for the worthy receiving of the Sacraments there is need of faith and understanding FRom whence also we come to understand that for the worthy receiving of the Sacraments the action of the mind also is required attention and faith whereby we may understand and apprehend what is thereby signified and exhibited unto us as also Christ himself teacheth where concerning his Supper he saith a Luke 22.19 This do in remembrance of mee And the b 1 Cor 1.42 Apostle duely waighing and considering with himself the Words of Christ expounds them at large Whereunto belongeth that also Lift up your hearts For there are set before us things majesticall heavenly and divine to be understood by the mind and to be received by faith DOCT. IX That the thing it self of the Sacrament is seriously and truely set before all although all do not truely partake thereof but the elect and faithfull onely BUt although all men come not to the receiving of the Sacraments with true faith and understanding Yet as the visible signes are exhibited unto all that do professe the name of Christ so also we believe that the things themselves which by the Sacraments are signified are also seriously and truely by Christ offered unto all and therefore that by reason of the infidelitie and unbelief of those which receive onely the visible signes nothing at all is detracted from the integritie perfection of the Sacraments Forasmuch as that dependeth onely on Christ's Institution and the truth of his Words DOCT. X. That whilst the Sacraments are administred the holy Ghost worketh effectually in the faithfull and therefore that they do not onely receive the bare visible signes but also partake of the thing thereby signified BUt again although whilst the Sacraments are administred the Spirit of Christ worketh not effectually in all men as neither doth he whilst the Word is preached but all through their own fault because they bring not with them faith and understanding Yet we believe neverthelesse that he worketh effectually in all the elect and believers forasmuch as he conferreth and bestoweth faith upon them by the preaching of the Word and every day more and more confirmeth them in it by the receiving of the Sacraments and bringeth them to have communion with Christ and causeth them to grow up together in it And therefore we confesse that they are in Baptisme truely washed from their sins and purged by the virtue of Christ's bloud and that in the Supper they are nourished and fed with the body and bloud of Christ DOCT. XI That Christ is the Authour and true dispenser of the Sacraments ANd as we acknowledge onely one Authour of the Sacraments So also we acknowledge one onely true dispenser of the same to wit our Lord Iesus Christ who dispenseth indeed the outward elements and visible signes by the ministerie of man Instrumentally but himself doth truely and properly communicate the matter it self of the Sacraments or the thing signified by himself and his holy Spirit efficiently According to what Iohn the Baptist said that he indeed did Baptize a Matt. 3.11 with water but Christ with the holy Ghost And therefore as it is lawfull for no man to institute and
else unto the water DOCT. IV. That infants being the children of believing parents are to be Baptized WE believe also with all the ancient Church that to the Sacrament of Baptisme are to be admitted not onely those which are of ripe years which repent and confesse their sins and make profession of their faith in Christ but also infants being the children of such parents forasmuch as we are to judge that they also belong unto the Covenant according to the Apostles saying to this purpose a 1 Cor. 7.14 That the children of believing parents are holy especially considering that Christ in no place hath changed Gods commandment made unto Abraham concerning the sealing of the children also of the faithfull and believers with the seal of the Covenant yea more considering that Christ hath said expresly a Matt. 19.14 Suffer little children and forbid them not to come unto me for of such is the Kingdome of heaven DOCT. V. How far forth Baptisme is necessarie in the Church and how far forth necessarie for every one unto salvation WE believe that Baptisme is altogether necessarie in the Church as a Sacrament instituted by Christ and so farre forth necessarie that where it is not when it may there we cannot acknowledge the Church of Christ to be But in such manner do we think it necessary for every one unto salvation that yet if it so happen that any one for defect of a Minister and not out of contempt do depart out of this life without Baptisme we do not therefore believe that he is damned and swallowed up of eternall destruction For the children of the faithfull and believers are therefore saved because they are within the Covenant of God and so holy But they which are of ripe years are saved by true faith in Christ which certainly cannot stand together with the contempt of Christs commandments DOCT. VI. That Baptisme once rightly administred ought not again to be repeated WE believe farther that as circumcision was made in the flesh but once onely so Baptisme also which succeeded in the place of Circumcision once duely and rightly administred ought not again to be repeated Now we understand that it is duely and rightly administred when as according to Christs institution first the Doctrine of the Gospel is premised concerning the true God Christ and his office and then men are Baptised with water and that by a lawfull Minister a Matt. 28.19 In the name of the Father and of the Son and of the holy Ghost For Christ also died but once and was buried and we are b Rom. 6.3 4. Baptised into his death and c Col. 2.12 buried with him by Baptisme Neither do we reade that the Apostles ever rebaptised any but onely Paul and these were such as before had a Act. 19.5 not rightly been Baptised DOCT. VII That the power and vertue of Baptisme lasteth for ever ALthough we come unto the Sacrament of Baptisme but once Yet we believe that the thing it self of the Sacrament and the power and vertue thereof lasteth for ever that is our ingrafting into Christ and so the participation of his benefits the washing away of sins and regeneration which every day is more and more perfected in us by the holy Ghost For the Apostle saith that b Ephes 5.26 Christ hath cleansed the Church with the washing of water by the word c 27. that he might present it to himself a glorious Church not having spot or wrinkle d 1 Ioh 1.7 And the bloud of Iesus Christ cleanseth us eyery day from all sin And therefore we think that the faithfull and believers being content with the Sacrament of Baptisme once received ought dayly to be put in mind thereof and recall it to their memorie as also into whom they are Baptized and what God hath conferred upon them by Baptisme and again what they likewise have promised unto God That we may be all every day more and more confirmed in our faith and grow up together in our communion with Christ and be made more studious and diligent in the performing of our dutyes Neither is Baptisme ordained for the remission either of Originall sinne onely or the sinnes of our life past but also for all the sinnes of our whole life As our plucking out of the water is a signe of new life not for one day onely but for all the dayes of our life according to the saying of the Apostle a Rom. c. 4. We are buried with him by Baptisme for ever into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk for ever in newnesse of life We were but once washed outwardly with water but the bloud of Christ is an everliving spring which dayly washeth and cleanseth us from all sinne DOCT. VIII By whom Baptisme ought to be administred WE believe that by whom the Gospel is preached by the same also ought holy Baptisme to be administred For to whom Christ said a Mark 16.15 Go ye into all the world and preach the Gospel to the same also he said b Matt. 28.19 Go and teach all nations Baptizing them in the name of the Father and of the Son and of the holy Ghost c 20. Teaching them to observe all things whatsoever I have commanded you DOCT. IX Errours condemned WE therefore condemne all heresies as well old as new which are or have been spread abroad concerning Baptisme contrarie to sound Doctrine either by Seleucus and Hermias which Baptized with fire or the Cerdonians and Marcionites which used another form of words then that which was prescribed by Christ and that in the name of another God then in the name of the Father and of the Son and of the holy Ghost Those which Baptised in the name of Iohn or any other The Cataphryges which Baptised even the dead together with the Donatists and Anabaptists which rebaptised all that come unto them Those likewise which deny that infants are to be Baptised and those also which deny that Baptisme to be true whereunto there is not added Exorcismes Spittle Salt and other ceremonies which are the meer inventions of men CHAP. XVI Concerning the Lords Supper BY what hath been delivered by us concerning our communion with Christ the word of the Gospel the Sacraments in generall and Baptisme in speciall it may be easily known what our faith and belief is concerning the Lords Supper DOCTRINE I. That the Sacrament of the Lord's Supper is an instrument used by the holy Ghost for the furthering of our communion with Christ and his Church WE believe that the Sacrament of the Supper is not onely a testimonie of our communion with Christ and so with his flesh and bloud and also with the whole Church but also an instrument used by the holy Ghost to confirme and further the same The Apostle saith as much a 1 Coâ— 10.16 The bread which
whom we have offended and before all the Church also when it is expedient they are not without testimonie in the holy writ Moreover if any man oppressed with the waight of his sins and perplexed with tentations is desirous to receive counsell instruction and consolation privately either from a Minister of the Church or any other Christian brother that is exercised in the Law of God we dislike it not Neither condemne we those Ecclesiasticall satisfactions of which Tertullian Cyprian and other Fathers speak which consisted onely in this that the persons delinquent and offending should give unto the Church publikely some certain outward testimonie of their true Repentance which they called doing of penance But we condemne those superstitions which having since been superadded butchering of consciences and wicked and ungodly opinions whereby the benefit of the death and satisfaction of Iesus Christ who alone hath purged away our sinnes and perfectly redeemed us from guilt and punishment is much impaired CHAP. XIX Concerning Justification DOCTRINE I. That whosoever are indued with the gift of Repentance are indued also with the gift of faith are ingrafted into Christ and in him justified WHosoever a Isai 56.2 is poor and of a contrite Spirit and detesteth his sins from the bottom of his heart and repenteth him truely of the evil course of his life past and a Psal 32.6 prayeth unto God with sighes and grones for remission of his sins b Matt. 5.6 hungreth and thirsteth after the true righteousnesse of Christ we believe that as he is indued by the holy Spirit with the gift of true Repentance towards God so also that he indued with the gift of a lively faith and knit unto Christ his head as a member thereunto ordained from eternitie and that therefore in him he obtaineth remission of sin and is indued with the perfect righteousnesse of Christ and so reputed just and absolved from all guilt for the merits of Christ into whom he is ingrafted For thus saith the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus and again d 1 Cor. 1.30 Who of God is made unto us wisdome and righteousnesse and sanctification and redemption DOCT. II. That whosoever for Christ into whom he is ingrafted is reputed just is also indued with the gift of inherent righteousnesse FUrthermore we believe that whosoever is for Christ into whom he is by the holy Spirit ingrafted reputed righteous and is also righteous indeed having already obtained in Christ remission of sins and the imputation of his righteousnesse he is presently indued with the gift of inherent righteousnesse in such manner that he is not onely most perfectly and fully righteous in Christ his head but hath also in himself true righteousnesse whereby he is made truly conformable unto Christ Although whilst we are in the flesh our righteousnesse can never be so perfect but still by reason of our corruption it will be blemished with many stains of sin Concerning which kind of righteousnesse thus saith St. Iohn a 1 Ioh. 3.7 He that doth righteousnesse that is righteous works is righteous And both these kinds of righteousnesse the Apostle St. Paul alwayes joyneth together both in the Epistle to the Romans and also in other Epistles and further teacheth that by Christ they are both bestowed on the faithfull which also he confirms in his Epistle to the Philippians Phil. 1 1â— Concerning he latter kind of righteousnesse whose fruits are made manifest unto men we say that it is so evident a testimonie of the former that where it is wanting we professe with the holy Apostles there can be no place for the former So farre are we from loosing the raines to all impietie by teaching the Doctrine of justification by faith alone apprehending remission of sins and the righteousnesse of Christ DOCT. III. That forasmuch as our inherent righteousnesse is alwayes very imperfect through our fault therefore before God we are justified by the righteousnesse of Christ onely BUt notwithstanding what hath been said we confesse that this inherent righteousnesse is through our pravitie so imperfect that by the righteousnesse of Christ alone whereby our sins are not imputed to us not onely at the beginning of our conversion when as of ungodly men we are made godly but afterwards also even to the end of our life we are justified before God and accounted for righteous The Prophet David saith as much and the Apostle subscribes unto it a Psal 32.1 Rom. 4.7 Blessed is he whose transgression is forgiven and again b Psal 32.2 Blessed is the man unto whom the Lord imputeth not iniquitie and again c Psal 143.2 In thy sight shall no man living be justified Therefore we conclude that our true justification before God consists onely in the remission of our sins and the imputation of Christs righteousnesse unto us DOCT. IV. That by faith it is felt and found whether a man be justified in Christ and that therefore he is said to be justified by faith BUt because justification is not without the knowledge sense and assent of him that is justified which is spoken and to be understood of those which are come to ripenesse of years and that sense is the sense of faith Therefore we say that then at length a man is justified by faith when he is ingrafted into Christ and upon a sense and feeling thereof is perswaded that of the mere mercie of God for the onely obedience satisfaction and sacrifice of Christ into whom he is ingrafted his sins are so remitted that he is absolutely freed from all guilt and punishment due unto the same and so perswaded that the perfect righteousnesse of Christ is in such manner imputed unto him that thereupon he finds and feels that eternall life is as due unto him as it was to Christ and so comes to understand that justification is merely and truely of grace and not due unto his good works DOCT. V. The confirmation of what was last said and what it is to be justified FOr first in holy Scripture as well in the Old Testament as in the New but especially according to St. Paul where he speaks professedly concerning this matter to justifie signifies to remit sins and so to absolve from all guilt and punishment to receive into grace and favour to pronounce one righteous and to account him for righteous not such a one that is simply and absolutely unrighteous but one that is no longer unrighteous by reason of remission of sins obtained And further although whomsoever God in Christ hath from eternitie elected to be his Sons he doth acknowledge the same to be his in Christ and of his mere grace makes them acceptable unto himself in the beloved Yet because we are never truely in Christ untill such time as we are by the holy Ghost ingrafted and incorporated into him and that cannot be wrought in us as many as are of years untill we
of Asia because they dissented from him in some rites was deservedly reprooved by Irenaeus Bishop of Lyons For the Apostle would not have schismes caused in the Church or the Churches condemned because of building stubble or hay upon the foundation seeing the Church does not cease to be a Church and that holy and the beautifull spouse of Christ although she be black or have a few wrinkles and moles In brief Caâ—t 1.5 and 2.10 Eph. 5.27 although errours and defects are not to be conniv'd at yet wheresoever the foundation and principles of the Apostolicall Doctrine are firmely held and so no manifest idolatry admitted we conceive that peace and communion is to be imbraced with those assemblies as with the true Churches of Christ so great is the regard we ought to have of the unitie of the Churches DOCT. XI That we ought to endeavour the unity of the Catholick Church THerefore forasmuch as that one whole and Catholick Church now Militant on earth is composed of severall particular Churches as of it's parts if we ought to seek unitie in the Lord with every particular then we cannot but acknowledge it much more our duty to endeavour the unity of the whole Catholick Church DOCT. XII What is to be understood by the unitie of the Catholick Church BY the unitie of the Catholick Church we understand the conjunction of all the elect and regenerate in what parts of the world soever with Christ their head and amongst themselves in one body wrought by the holy Ghost which in the Creed we call the communion of Saints DOCT. XIII What is meant by the unity of the Catholick Church BY the unitie of the Catholick Church we understand that conjunction made by the Holy Ghost of all the elect and regenerate in what parts of the world soever with Christ the Head and amongst themselves into one body which in the Creed we call the communion of Saints For the Apostle also describing this unity teacheth that the Church is a body Eph. 1.12 1 Cor. 12 12. Col. â— 18 Eph. 4.12 Eph. 2.15 Rom. 8.11 consisting of divers members whose head is Christ building up all believers into one man by his Spirit quickning acting and preserving them Therefore the unity of the body and all the members with the head and amongst themselves is the unitie of the Church as St. Augustin hath also defin'd it against the Donatists T. 7. de unitat Ecclesiae c. 2. DOCT. XIII That the unitie of the Church doth summarily consist in the same faith in Christ and in love toward the brethren BUt insomuch as God useth both our faith in Christ which is implanted in our souls by the word of the Gospel and by the Sacraments and also our charity with the duties thereof towards our neighbour as the means to preserve and cherish this conjunction yea further since these are the manifest testimonies of the communion of the Saints and their conjunction with Christ therefore we confesse in summe that the unity of the Catholick Church consists in the unity of faith and in the bond of brotherly love that is that we do all embrace with true faith the same doctrine which the Prophets and Apostles have deliver'd us in their writings and professe it in the purity thereof that we retain the same Sacraments which Christ hath instituted intirely and no other that we do not neglect the discipline appointed and commanded by Christ in which mutuall affection is exercised and the salvation of an offending brother is aimed at and lastly that we love one another and practise all the duties of charity DOCT. XIV A confirmation of the former doctrine FOr we conceive that by what meanes divers people are gathered into one body by the same also they are preserved in union and become more and more establish'd therein Wherefore since the gathering of the Church is neither effected nor preserved properly by ceremonies but by the holy Ghost by the word by faith charity and the observance of Gods commandments it can not be doubted but that the unity thereof is retained and cherished by the same Which is also attested by the Apostle to the Ephesians Eph. 4.2 c. where treating of the Churches unitie he teacheth it to consist in these things without making mention at all of ceremonies DOCT. XV. That although unitie in ceremonies be not requisite in all places and times yet whereever it is embraced it ought not to be disturbed NEverthelesse we deny not but that unity also in the ceremonies and rites of every Church ought to be retain'd and endeavourd as farre as possibly may be with safety of conscience For there are two kinds of things wherein the unity of the Church may be namely in some which are deliver'd in the word of God and in others which are not so of which last sort are many Ecclesiasticall ribes and ceremonies In which respect as we believe unitie in the former to be every where and alwayes necessary we conceive that although it be not absolutely necessary as to these latter but profitable to have severall distinct rites according to the diversity of places and various conjuncture of times yet where any of these particular matters is certainely ordain'd and admitted there unity ought to be retain'd in these kind of rites and Ecclesiasticall orders not to be disturbed according to the rule of the Apostle 1 Cor. 14.40 That all things be done in the Church decently in order and to edification Concerning which matters we likewise very much approve and commend two Epistles of St. Austin to Ianuarius Epist 118 and 119. DOCT. XVI The conclusion concerning the unitie of the Church THerefore seeing Ecclesiasticall unity is of two sorts one essentiall and so of it self alwayes and every where necessary and consequently proper to the Catholick Church the other accidentall and mutable according to the divers occasions of times and places and thence proper to particular Churches we believe it is not lawfull for any person to separate from the former at any time or for any cause it being no lesse then to depart from Christ and God to renounce the holy Ghost and divide himself from the whole body of Christ which is altogether a perfect and execrable Apostasie But we are of opinion that to desert that which is accidentall in consideration of returning to and maintaining that which is essentiall is not onely lawfull but necessary for every man and the rather if those rites and ceremonies wherein the unity was be corrupted with severall superstitions but especially if even the Sacraments instituted by Christ be perverted or wholly abolisht so that a good conscience cannot partake of them And how much more if the heavenly truth be banisht from them and the doctrines of devils preached and desended in stead of them and further when you shall not be allowed so much as to be silent but compell'd either to renounce God's truth and subscribe to diabolicall lies or
pay your life for your refusall DOCT. XVII That whoso hath departed from the Romane Church hath not thereby broken the unity of the Church and forsaken the body of Christ FOrasmuch therefore as we are accused of Apostacy from the Catholick Apostolick Church of Christ and censur'd to have broken the unity thereof in regard we refuse to communicate any longer with the assemblies of the Romane Church in their wicked superstitions and Idolatrous worship but choose rather to follow the old doctrine worship and discipline revived through divine mercy by the servants of Christ we protest before God and his Angels and the whole Church to the end of the world that they do a high injury not to us alone but even to the holy Ghost and all the primitive Church since we have neither done not do any thing in this particular whereunto we have not been commanded by the holy Ghost and taught by the Fathers and likewise inform'd of by the Popish Doctors themselves DOCT XVIII The same confirmed FOr our Lord giveth particular advertisement a 1 Cor. 5.11 2 Cor. 6.14 c. Tit. 3.10 Rom. 16.17 that weeschew communion with idolaters and obstinate apostates and hereticks in their idolatries and heresies b C. 24. q. 1. c. 24 and 26. and q. 3. c. 9. Nor have the Fathers taught otherwise as they are produced for witnesses hereof even in the Decree it self then that if not onely any man but any Church do reject the faith and retain not the principles of Apostolicall Religion preached by the Apostles nor persist in the doctrine of Christ it is to be deserted And it is certain C. 24. q. 1. c. 9. the Roman Church which flourished in the dayes of the ancient Fathers was then extolled so much by them and stiled the holy Church and the Mother of the Churches for no other cause then for that it held stedfastly the doctrine received from the Apostles when most part of the rest had departed from it But in these dayes what doctrine and worship they professe and how much they have in many particulars degenerated is sufficiently known Wherefore we again protest that we have separated from the present Roman Church onely upon inducement from the word of God and in obedience to the command of God therein and in that respect deemed it necessary to depart from the idolatries of this most corrupted Roman Church that we might no longer continue in apostacy from the Catholick and Apostolick Church but at length return into her bosome DOCT. XIX That we have not absolutely departed from the Roman Church but onely in some particulars FOr we have not forsaken the Roman Church generally and in all regards but onely in those things wherein she is fallen from the Apostolick Church and from her self the ancient and pure Church Nor have we departed from her with any other mind then of returning to her and renewing communion in her assemblies in case she would reforme and resume her former purity Which that it may at length come to passe we pray unto the Lord Iesus with our whole souls For what can be more desireable by every pious man then that where we were born again by Baptisme there also to live unto the last so it be in the Lord I Hierome Zanchie with my whole family do declare this to the whole Church of Christ to all eternitie DOCT. XX. That the whole Catholick Church is not suffer'd to fall into errour but that all particular Churches may erre BUt we believe and acknowledge that this Catholick Church which we have described above is so governed by the Spirit of Christ that he will never suffer all of it to erre at the same time because he alwayes preserves the light of truth in some pious persons and by their ministry keepes it pure to the end of the world and propagates it to succeeding ages Whereunto we do not doubt to apply that of St. Paul 1 Tim. 3.15 that the Church is the pillar and ground of the truth because there is no truth out of the Church but it is constantly preserved in it seeing there is alwayes some assembly found great or small in which the word of truth is preached But we conceive the matter is farre otherwise in the case of particular Churches which are alwayes mixt of good and bad For first in these assemblies either the pure word of God is preached or errours are taught with it But where there is no ministery of the word at all there we acknowledge no Church If therefore false tenets be preached together with the truth how can it be affirmed that such assemblie cannot erre when it erres manifestly But if the pure word of God be taught yet the hypocriticall reprobates who believe not doe alwaies erre seeing they reject the light of truth and walk in darknesse and of such there is almost ever the greatest number in all places Neverthelesse the godly although they are never suffered by Christ so to erre as to persevere in errour and perish Mat 24.14 since Christ saith the Elect cannot be seduced even by the miracles and wonders of Antichrist namely to the end unto destruction yet they may erre both severally and many together and that not only in point of manners but also in the doctrine of faith as is apparently evidenced by the holy and Ecclesiasticall histories and what hath hapned even to the godly and religious Bishops and to their Churches in the East and West DOCT. XXI The confirmation of the precedent assertion St. Peter indeed erred at Antioch and sundry persons in the Church of Corinth and very many in those of Galatia being seduced by false Apostles fell into hainous errours although they were not long after reclaimed from their errours by the Apostle Gal. 2.11 c. 1 Cor. 11 c. Gal. 1.6 c. Psal 119.176 David also teacheth that even the sheep of Christ may erre when he saith I have gone astray like a lost sheep And why is the ministry of the word in the Church necessary for all the faithfull if they are not lyable to errour Therefore since all even godly men have often erred severally and do frequently erre in some particular Church and that true and pure too and that hypocrites never have the gift of true faith by which to understand that which is right with what reason can it be said of any particular Church that it is impossible for it to erre And with much lesse can it be affirmed of those which are estranged from the truth and in which lies and the Spirit of iniquitie and grosse darknesse do prevaile Certainly they that are so qualifi'd cannot be the true Churches of Christ if the Church be the pillar and ground of truth Wherefore we conclude 1. Tim. 3.15 that every particular flock and all the severall sheep thereof are so farre incapable of erring as being lead by the holy Spirit they give eare onely to
of the Church to the Ecclesiasticall function and next that he be in a lawfull manner chosen and ordained by the Church it self according to the saying of the Apostle a Heb. 5 4. No man taketh this honour unto himself but he that is called of God as was Aaron c. DOCT. XIV Who are called to the ministry by Christ BUt we believe them to be called by Christ to the ministry whom he hath enabled and made fit to undertake it and those fit to whom besides the desire of propagating the Kingdome of God and glorifying God by a holy life he hath given the knowledge of sound doctrine and abilitie to propound it to the people for their salvation as the Apostle teacheth both otherwhere and b 1 Tim. 3.2 Tit. 2.6 in the Epistles to Timothy and Titus For whom God chooseth and calleth to any function he endues them with gifts necessary to the performance of the same since he calleth us rather in deed then by words And therefore they who hold not the sound doctrine of the Gospel nor teach the same to the people but rather that which is contrary unto it whether they runne of their own accord or are sent by men entrusted with the ordinary authority of sending yet we acknowledge them not for ministers called by Christ and consequently do not account them fitting to be heard as St. Iohn saith a 2 Iohn 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed and God also by the Prophet Ieremie describeth those Prophets which were sent by him and those which were not in these words b Ier. 23.21 I have not sent these Prophets yet they ran I have not spoken to them yet they prophesied where explaining the former clauses by the latter he teacheth that those are not sent by him who speake not out of the mouth of God and on the contrarie that they who bring the word of God are sent by him And we are not to seek for the reason hereof For seeing c Eph. 4.12 ministers are sent of God for the edification of the Church which is rather destroyed by the doctrines of men but built up by the word of God certainly they are not sent by God who bring not his word with them DOCT. XV. That Christ calleth men to the ministry two wayes FUrthermore seeing all truly ministers are called by Christ we believe that he calleth men to the ministry after a double manner namely either a Gal. 1.1 immediately by himself alone or mediately by men that is by the Church and therefore they are both equally to be heard and accounted the true ministers of God DOCT. XVI How Christ declares to the Church those that are sent by him to be sent by himself alone WHereas those whom Christ himself calleth he declareth to be sent by himself by rendring them all fit for that charge he doth it more especially in them whom he calls and sends immediately by himself and by his Spirit extraordinarilie For he is wont to endue them largely with peculiar and excellent gifts and chiefly with the holy Ghost in abundant measure with ardent zeal of the glory of God singular knowledge of the word of God which they bring a profitable and perspicuous manner of teaching and consequently with happy successe of their labours whereby they are inabled with more speed and efficacie to reduce the Churches to the ancient that is the Apostolike frame and their lawfull and divine calling is more easily and certainly made known to the Churches a Eph. 4.12 Because all that Christ gives to the Churches as ministers he gives them to the edification thereof from whence the conclusion is easily consequent that by whose meanes we observe the Churches to be edified they are such as are called by Christ and their ministry is divine and lawfull DOCT. XVII That the calling of those ministers whom Christ sends extraordinarily and by himself is not alwayes confirmed by miracles nor is it needfull it should be so FOr we do not believe that miracles are alwayes necessary to the confirmation of the ministry of this kind of ministers since we do not read that the mission of all the Prophets was confirm'd by miracles but onely by the Spirit of God and the zeal of his glory wherewith they were enflamed and especially by the truth of the divine word which they preached not without advantage to the Saints that is the elect in the Church whereas on the other side some even false Prophets did performe signes and wonders a 2 Thes 2.9 which also the Apostle hath foretold should be done by Antichrist b Matt. 24.24 Christ before him Which notwithstanding because they brought not the word of God but lies and exhorted the people to go after strange Gods the Lord forbad them to be heard yea a Deut 3.2 10. he commanded they should be stoned to death DOCT. XVIII That the Churches which Christ restoreth by ministers extraordinarily sent are true Churches and consequently there is a lawfull ministry in them and they have lawfull authority of calling and ordaining ministers COnsidering the truth of what we have already deliver'd concerning ministers extraordinarily called by Christ we believe likewise that the Churches which Christ by their meanes and ministry restores and happily reformes in setting up the preaching of true doctrine with the lawfull administration of the Sacraments and purging the worship of God from idolatries and superstitions and recalling the true forms of discipline as much as is possible to be done and consequently communion with the Apostles that they are true Churches And from thence it followes that they have authority of calling and ordaining ministers in a lawfull manner and by that meanes to continue the succession of ministers amongst themselves So that there remaines no doubt but that ministers do there lawfully succeed and are the true ordinary ministers of the Church namely so long as together with the personall succession as it is called they likewise succeed and persist in the preaching of sound doctrine DOCT. XIX That as where true doctrine is there is a true Church so where it is not there is neither a true Church nor a lawfull ministry FOr we are well assured that as where the true doctrine onely even without a continued succession of Bishops from the beginning can be shown there is a true Church and likewise a true and lawfull ministry so on the contrary where onely a personall succession is boasted of but the purity of doctrine truely Christian is defaced there is no lawfull ministry since as the Church so the Ecclesiasticall ministry is not ty'd to persons but tot he word of God DOCT. XX. That the authority of ministers extends onely to those things whereunto themselves are called by Christ WE believe also that great authority is given by Christ to lawfull ministers namely as to the
faith we believe confesse that after pardon of sins obtained in the Church Militant here there remains nothing else to be expected by the dead but the resurrection of the body and life eternal DOCT. X. Errours WHerefore we condemn 1. that errour by which some teach that the offence being forgiven there yet remains the debt of punishment to he paid and that this punishment being no other then eternal death is by repentance changed into temporal punishments which are to be undergone either in this life or after death in Purgatory unlesse we be discharged from them by the help of Masses Indulgences and other suffrages 2. We condemn also their blasphemy who seek remission of sins and teach it to be sought otherwhere then in Christ Also such as maintain it possible to be really apply'd and partaken by them any other way then by a true faith and by the holy Ghost 3. We likewise condemn their sacrilegious doctrine who teach that all sins are not always forgiven to believers by God but that some are oftentimes retained which are further to be expiated by fastings almes prayers and other works of ours or by the oblations of others and sacrifices of Priests CHAP. XXVIII Of the state of souls after death and of the resurrection of the dead DOCTRINE I. That souls die not with the bodies nor do they sleep being separated from them or rest any where beside in Heaven or hell neither are they tormented in Purgatory WE believe that our souls do neither die with the body nor sleep when parted from them or remain waking in certain hidden places besides Heaven and hell nor that they are tortoured in that purgatory fire but that the souls of all men live even out of their bodies understand and will that the souls of the godly do reign in heaven w th Christ those of the wicked are tormented in hell with the Divels as the Lord teacheth of the first a Luke 16.5 When godly and mercifull men fail that is departed out of this life they that is their souls are received into everlasting habitations and in another place that they are b Luke 23.43 with him in Paradise but of these last by the c Luke 15 â—5 example of the rich Glutton that they goe into hell that is a place destinated to everlasting burnings as also we d Acts 1.25 read of Judas and are there tormented DOCT. II. That the places are different where the souls of the faithfull and where those of unbelievers live after the death of their bodies BUt seeing the state of faithfull and unbelieving souls is so different we believe that the places are different also into which they goe namely the eternall tabernacles in heaven and paradise appointed for the godly and a 2 Pet. 2.4 hell or the bottomlesse pit prepared for the wicked since the holy Scripture attributes unconceivable light to the one and the greatest darknesse to the other which Christ b Mat. 8.12 calleth utter darknesse and since the Lord saith that his will is that where himself is there those that believe in him be also apparently signifying that in that place where he is now with his body and soul there also shall be the faithfull first with their souls and in due time with other bodies also but unbelievers never with either so that we judge it the highest impiety to say that heaven is every where whereas it is in no place of Scripture assigned to the wicked but frequently to the godly alone as their proper and eternall habitation and for that it is necessary that bodies be circumscribed in some space after the resurrection and that souls be contained somewhere definitively as the schooles speak DOCT. III. That the end of this world will certainly come and all things shall be changed although the time it self be unknown MOreover although the time when the end of this world shall be is so unknown to us a Mat. 24.36 Act 1.7 Isa 24.23 and 65.17 and â— 22 Ps 102.27 Dan. 12.2 Mal. 4.1 2 Pet. 3.13 Apoc. 21.1 Iude 14,15 Mat. 24. Luke 21.5 c. that it is not possible to know it yet we believe that it will most certainly be and then not only the earth but likewise the heavens shall be changed and there shall be a new heaven and a new earth and all the dead even the wicked shall rise when Christ shall call to judgement the voice and trumpet of an Arch-angel and to the certainty of these things belongs that method of our Lord Iesus in having first foretold the desolation of Ierusalem and thereunto subjoyning a discourse concerning these matters to the end that by those things which we have seen befall Ierusalem we might believe that those which he then foretold of the end of the world will come to passe with the same certainty c. DOCT. VI. That all dead men shall at last be quickned and rise from their sepulchres WE believe therefore that a 1 Cor 15.2 as all men die in Adam so in Christ all even the wicked as to the body shall be made alive every ones soul resuming its proper body although we confesse some shall arise to eternall happinesse and others to eternall damnation Ioh. 5.29 according to the saying of Christ and they shall come forth that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation whence also the order of the resurrection is confirmed which the Apostle delivers in these words a Thes 4.16 And the dead in Christ shall rise first and then the rest DOCT. V. That there shall not be new bodies made for our souls but the very same shall rise which died FUrthermore we believe that there shall not be a new body framed to every soul but the same of every particular person that died as to the substance shall rise again but different in some qualities according to the Apostle's doctrine concerning the bodies of the godly a 1 Cor. 15 36.42 shewing by the example of the same grain that they are sowed one thing and arise another that they are sowed obnoxious to corruption but raised incorruptible c. and Iob testifyeth concerning his hope in this manner Iob 19.25 26 27. I know that my Redeemer liveth and that I shall rise again in the latter day upon the earth and that in my flesh I shall see God Whom I shall see for my self and not another and wine eyes shall behold him For we shall see Christ with our corporeall eyes in the clouds returning to us with his body and also reigning in heaven DOCT. VI. That from the example of our bodies after the resurrection it appears that the body of Christ is not every where WHereas the Apostle saith a Phil. â— 2â— Christ shall change our vile bodies that they may be fashioned like unto his glorious body we believe that if the body of