before all worlds and man of the substance of his mother born in the world DOCT. III. That the Son onely is both God and Man together BUt so do we believe that the Son of God is both true God and Man together and therefore true Christ that we confesse him onely to be so none besides For we read not that the Father or the holy Ghost but a Iohn 1.14 the Word onely was made flesh And the Apostle saith that the b Gal. 4.4 Son was made of a woman and so he onely suffered although to the creation of the nature assumed by the Son not onely the Son but the Father also and the holy Ghost concurred DOCT. IV. That the Son was made Man without any change in himself by assuming onely the humane nature unto himself BUt we believe that the Son of God was made Man not by any conversion of himself into flesh not by any mutation in the flesh not by any confusion of the divine and humane nature but by the assuming onely of the humane nature into the unitie of his Person And as Athanasius speaketh a Athan. in Symb. Not by conversion of the Godhead into flesh but by taking of the Manhood into God So that he in no wise lost what he was but assumed what he was not according to what the Apostle saith b Hebr. 2.16 He took on him the seed of Abraham whereby he teacheth us That as the Son assuming was not changed into the thing assumed for God is altogether unchangeable but remained what he was being truely distinguished from the thing assumed So the seed assumed was in no wise converted into the thing assuming but was united onely with the divine nature into the unitie of the same Person according to what the Evangelist saith c Iohn 1.14 The Word was made flesh Therefore the flesh remained flesh and was not changed into the Word DOCT. V. That neither one nature assumed another nor one Person another but the Person of the Son of God the humane nature FRom whence we understand that the divine nature which is common to all the three Persons yea one and the same in them all assumed not unto it self the humane nature nor one Person another but nature onely For the Son of God took not upon him any son of Abraham but the seed of Abraham that is the humane nature propagated from Abraham and therefore we acknowledge not two Persons in Christ but that one onely by which all things were made and which was so perfect before the assuming of the seed of Abraham that by the assuming thereof it became not another from what it was neither yet a more perfect Person nor any way else imperfect DOCT. VI. That the humane nature was not by Christ assumed to constitute any new Person nor to make the Person that was before more perfect then before it was But that it was assumed onely into the societie and unitie of that eternall and most perfect Person FOr although in Christ we acknowledge two natures the divine and the humane Yet we do in no wise grant that the humane nature was therefore assumed that either of this and that as of the parts there should be constituted any new Person unto Christ or that the eternall Person which was before should be made more perfect then before by the accesse of a new nature but this onely That the humane nature being assumed into the unitie of that Person which was existent from all eternitie and also most perfect the Son of God remaining what he was might become what he was not and might have what to offer to his Father for us And therefore we do not absolutely and simply like it if any man do say That as of the soul and body there is constituted the person of every man so also of the divine and humane nature was constituted the Person of Christ But we like the phrase which is used in the Church That Christ clothed himself or was clothed with our flesh Whereupon saith St. Augustine a August That Christ descended from heaven like a naked man from the mount and that he ascended up again clothed with our flesh as with a garment For this phrase Although it do not perfectly expresse the Hypostaticall union yet it maketh a manifest difference between the Person of the Son of God assuming and our nature assumed For the same reason also we like the manner of speaking which is used by the Fathers That the humane nature is born by the Son of God and again That it doth subsist in the Person of the Son of God and such like discerning the Person of the Son of God assuming from the nature assumed teaching moreover that the Person of the Son of God was not made another from what it was nor more perfect then before it was by the accesse of the humane nature DOCT. VII The confirmation of the foregoing opinion together with the exposition of that place of Athanasius WE confesse indeed That As the reasonable soul and flesh is one man so God and man is one Christ that is That there is but one Person although there be two natures in him But not thus as if of the two natures as of the parts thereof to speake properly were constituted the Person of Christ as to the constituting of the person of man the body as well as the soul doth concurre necessarily as an essentiall part For as much as the Person of Christ was existent and most complete and perfect before the manifestation thereof in the flesh but the person of man suppose Adam was not before the conjunction of the soul and body and again for as much as neither the soul of man assumed the body nor the body the soul as the Son of God assumed unto himself the seed of Abraham into the unitie of the fame person and further for as much as the body and soul are two substances as it appeareth in the creation of Adam but the humane nature of Christ never subsisted by it self alone but onely in the Person of the Son of God From whence it appeareth how unjustly some abuse the godly saying of Athanasius to prove their own dreams and phansies For it is altogether necessarie that he which manifested himself that is the Person of the Son of God should be different from the flesh in which he manifested himself and that not onely before but also after the resurrection and his session at the right hand of the Father which as St. Augustine saith brought glorie indeed into the flesh but took not away the nature thereof DOCT. VIII How Christ can be one onely Person and that eternall and immutable and yet in it two natures and how he can be said to consist of them WE therefore acknowledge and confesse against Nestorius That in Christ there is one onely Person and that eternall most simple and most perfect and remaining the same for ever to wit
the Person of the eternall Son of God and that unto this eternall Person there was added in time not another person but another nature that is the humane but yet not as a part of that Person by which it was assumed but a thing farre different from it and yet assumed into the unitie thereof And further in the third place we confesse that in one and the same Person of Christ there are now two natures the divine and humane in which we doubt not but it subsisteth liveth and worketh Wherefore we are not afraid to say that Christ now consisteth of the divine humane nature being assumed into the unitie of person and that he is after some sort compounded of them as we may so speake DOCT. IX How the two natures are united into one Person without either conversion or confusion the properties and actions of each remaining still safe and distinguished ANd we believe and confesse That the two natures of Christ are so truely and inseparably conjoyned and united into one Person that yet notwithstanding we doubt not to say that each still remaineth entire and perfect and truely distinct one from the other and each still retaineth it's own distinct essentiall properties and operations without all manner of confusion so that as the divine retaining it 's own properties remained uncreate infinite inmense simply omnipotent simply wise So also the humane retaining it's properties remaineth created finite and terminated by certain bounds And again as the divine hath it's own proper will and power by which Christ as God willeth and worketh the things which are of God So likewise the humane hath it's own by which the same Christ as man willeth and worketh the things which are of man So farre forth that as Christ as he is God neither willeth nor worketh by his humane will and power So neither as man willeth or worketh he by his divine will and power As it is well determined by the Fathers against Eutyches and against Macarius Therefore we like well that saying of Leo the first who writing unto Flavianus concerning this matter saith thus a Leo Epist 10. cap. 4. He which is true God is also true man neither is there any lye in this unitie whilst there is in Christ both the humilitie of the humanitie and the sublimitie of the Deitie For as God is not changed by shewing mercy and compassion so neither is man that is the humane nature in Christ consumed by being dignified For each form with the communion of the other worketh that which is proper unto it self the word still working that which is of the word and the flesh that which is of the flesh So farre goes Leo and what he sayes he afterwards illustrates by some examples by which he demonstrates that as the natures in Christ are indeed united but yet remain still distinct and not confused So likewise the actions both were and are because the flesh and not the Word did the things belonging to the flesh and the Word and not the flesh did the things belonging to the Word To raise up Lazarus was a work proper onely to the Word but to cry a Iohn 11.43 Lazarus come forth belonged onely to the flesh yet to the raising up of Lazarus both actions were united because they were from one and in one Christ and tended to one work and yet they were distinguished So again to forgive sinnes was an action proper onely to the divine nature but to say b Matt. 9.2 Thy sinnes be forgiven thee this was proper onely to the humane To restore sight unto him that was blind from his birth was an action proper onely to the divine nature but to put clay upon the eyes of him that was blind and to say c Iohn 9.7 Goe and wash this was proper onely to the humane Therefore the Hypostaticall union as it confounded not the natures so neither did it confound the actions but retained them distinct and therefore neither are the properties of the natures confounded but remaine distinct For there are three things in one and the same person of Christ The Natures the Properties and Faculties of the Natures and the Actions of the Properties and Faculties and as the Natures and Actions are in Christ in such manner also are the Properties of the Natures As therefore it is manifest that one Nature is not transfused into another nor the actions confounded one with another So also is it manifest concerning the properties DOCT. X. That from the union of the Natures the true and reall transfusion of the divine properties into the humane nature of Christ can in no wise be proved FOr we like and approve of that most true saying of the Fathers against the Euâ—ychians and Monothelites to witt That they which have the same essentiall Properties have also the same Natures and essences and they which have their Naturall Properties confounded have also their Natures confounded Which as it is true in all so in God especially in whom his Essentiall Properties are nothing else really but his very Essence From whence it followes upon necessitie that if they can truely and properly be communicated unto any created substance so that it can become as God is as for example Simply Omnipotent then also Gods very Essence may be communicated unto it so that if it can become equall unto God for Power or any other Propertie then may it also become equall unto God for Essence and so Co-essentiall with God Which to say were to commit two grand errours One in making the creature equall to God by attributing and communicating unto it those things which truely and properly belong onely unto God Neither doth the exception help in saying That God hath them from himself but the humane nature in Christ hath them from the Godhead For even the Son himsef is not from himself neither hath he his divine essence from himself but from the Father and yet he is equall to the Father and hath the same nature with the Father The other errour is committed in attributing divine and so infinite properties as infinite power unto the humane nature and so taking from it the finite properties thereof Even as the great light of the Sun taketh away the light of a candle or as the glory which shall be communicated unto our bodyes at the resurrection shall take from them all their dishonour and corruption For where an infinite power is an Agent and worketh there a finite power is idle and none at all But this Heresie hath been so fully and perspicuously refuted by many learned men in our age that for our parts being here to set forth a brief and simple confession of our faith unto the Church of God and all posteritie we will not adde any thing more to that which hath been said DOCT. XI How great the force of the Hypostaticall union is YEt we believe and confesse that the force of the union of natures in Christ is so
which Christ either did or doth by the virtue and power of the divine nature are true and not feigned for he reconciled us truely unto his Father he pardoneth and forgiveth sinnes truely he truely sanctifieth and regenerateth So also whatsoever we reade that he either did or suffered for us according to his humane nature all that we believe that he both did and suffered in deed and in truth and not in shew and as they speak appearance onely DOCT. XIV The explication of the fore-going opinion THerefore we believe that Christ as he was truely conceived of the seed of David as he was truely born and true Man as he did truely eate and drink and performe other outward actions of a man So also that he truely fulfilled the Law for us that he truely a 1 Pet. 4.1 suffered in the flesh that he b Matt. 27.50 truely c Rom. 5.3 died that he d 2 Cor. 5.15 truely rose again from the dead e Luk. 24.39.51 in the same flesh that he f Act. 1.9 ascended with his visible palpable true humane body being terminated by certain dimensions into the true and created heaven g Eph. 4.10 farre above all the visible heavens that he there remaineth working according to his own free will untill he shall come again from heaven in the same visible body to judge both the quick and the dead that in heaven he truly willeth our salvation that he hath a care of us a Eph. 1.22 4 16. that he sends down the influences of Spirituall and vitall sense and motion into us as unto his own members and that he governeth his whole Church CHAP. XV. The fruits of Christs obedience passion death and resurrection ANd we believe that Christ by his perfect obedience merited not onely for himself but for us also eternall life That he by his death and passion hath expiated and purged away all our sinnes in his own flesh That he hath redeemed us out of the hands of Satan from the tyrannie of death and from the slaverie of sinne that he hath reconciled us unto God in himself and made us beloved of him that we might be accounted righteous in him before God the Father that by his resurrection and ascension into heaven he hath obtained for us a twofold resurrection a Revel 20.5 the first and b 6. the second as Iohn speaketh that he hath taken possession of an heavenly inheritance for us that he sitteth at the right hand of the Father that is That c Matt. 28.18 All power is given unto him in heaven and in earth So that as he is Mediatour and Man he hath the second place from the Father being constituted the head of the whole Church both that in heaven and that on earth that from him and from his flesh there may be derived unto us by the holy Ghost unto us I say who as members are joyned unto him as unto our head there may be derived whatsoever pertaineth to our vivification and Spirituall life And therefore we acknowledge believe and confesse that in Christ alone all our Salvation redemption righteousnesse the grace of God and eternall life consisteth according to that of the Apostle d 1. Cor. 1.30 Of him are ye in Christ Iesus who of God is made unto us wisedome and righteousnesse and sanctification and redemption and in another place e Eph. 2.14 He is our peace and according to the Prophet f Ierem. 23.6 The Lord our righteousnesse and again according to the Apostle a Eph. 1.7 In him we have redemption through his bloud the forgivenesse of sinnes and again b Coloss 1.19 It pleased the Father that in him all fullnesse should dwell and according to St. Iohn the Apostle c 1. Iohn 5.11 This life that is life eternall is in his Son And hereby we understand that the promise concerning redemption which was made unto the first man received it's complement and perfection in the second the Man Christ Iesus so that he which will be made partaker of redemption must needs be made a member of Christ and be joyned unto him as unto his head For we have redemption and salvation not onely by sins as our Mediatour but also in him as in our head This is our faith and belief concerning Christ our Redeemer concerning his Person Natures Office and concerning the salvation of mankind in him complete and finished DOCT. XVI Heresies and errours condemned THerefore we condemne all Heretikes as well ancient as moderne old and new which ever taught or now teach the contrarie by name Arius Phornius Servetus all others of the same stampe which deny the true Deitie of Christ as also the Cerdonians Marcionites Valentinians Manichees Priscillianites Apollinarists and others which oppugned the humanitie of Christ Whereof some denyed that Christ was come in the flesh or that he had true flesh saying that he brought a body onely in appearance from heaven or that he had a body conceived of the elements and not of the seed of Abraham and that he was not born of a woman And others indeed granted that he had humane flesh but denyed him to have a reasonable soul putting the Deitie in the place of it We condemne likewise the Nestorians which denyed the true union of the humane nature with the Person of Son and held two Persons in Christ and two Sons the Son of God and the Son of Man We condemne likewise the Eutychians which contrarily as the Person of Christ is onely one so also hold that there was in him but one nature onely to wit the divine teaching that the humane nature which he assumed was either converted altogether into the divine or else that it was so mixed and confounded with the divine that they made no difference at all between the properties and actions of the divine and humane nature We condemne likewise those that came from them Macarius with his followers which held that there was but one onely will in Christ to wit the divine and so acknowledged no proper action of the humane Will in him We condemne also the Cerdonians in this that they said that Christ neither suffered truely nor died truely but seemingly onely in outward shew and appearance together with them we condemne also all those who heretofore have taught or at this time do teach the like saying That Christ either rose not again in the same flesh wherein he died but in another and that of a diverse nature Or if he did rise in the same yet that he ascended not truely into heaven and carried it in thither with him We do also following the judgement of Ierom Cyrill and the rest of the Fathers condemne the Origenists and such like as they were which held that Christ rose with a body like a Spirit most subtill and of it's own nature invisible and not coming under the judgement of humane sense And last of all those
the Romanes and others not converted unto the faith were in them the singular gifts of God DOCT. VI. The Confirmation of the fore-going opinion FOr all infidels or unbelievers are not indued with the same or alike equall virtues sciences That even from thence it may manifestly appear that they are not the gifts of nature but the gifts of God added unto nature DOCT. VII That in things belonging unto God and true pietie the unregenerate man can do nothing BUt as concerning things belonging unto God true pietie and religion and a Christian life we believe that the mind of an unregenerate man is so blinded and his heart so depraved and all his powers and faculties so weak or none at all that he can neither truely know God nor the things of God neither love him nor desire things pleasing unto him much lesse obey his will as he ought For according to the Apostle a 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he perceive or understand them How can he then of himself either will or do any thing b Iohn 15.5 Without me saith our Saviour ye can do nothing DOCT. VIII The confirmation of the fore-going opinion FOr even as a man dead to men and nature can perform no action belonging unto men and nature So neither can he which is a Pâ—â— 2. â— dead to God in trespasses and sinnes truely know those things which belong unto God and true pietie much lesse can he do them but he lies rotting and stinking in his sinnes unless he be delivered from them by the grace of God through Christ and so be restored again unto life But all men that are without Christ and not regenerated by the Spirit of Christ are truely dead and therefore they are truely said to be b Iohn â— 21 quickned to be raised from the dead and to be regenerated or born again whosoever are by faith in Christ delivered from their sinnes and ingrafted into Christ DOCT. IX Errours condemned THerefore we condemne all Pelagians which teach the contrarie lifting up the power and strength of free-will against the grace of Christ And we detest and abhorre the opinion of the Manichees and all others which will have a man to be like a stock as if he had no judgement or libertie of will at all in civil matters CHAP. IX Concerning the Promise of Redemption and Salvation through Christ DOCTRINE I. That Christ the heavenly man was of grace promised to save us WHen a 1 Cor. 15.47 the first man which was of the earth earthy was b Gen. 3.17 fallen into such a miserable estate and condition by his own fault through disobedience and not he onely but together with him all his posteritie which sinned in him and were to be c Psalm 5â— 5 conceived in sin to be born d Eph. 2.3 the children of wrath We believe that God of his mere grace and mercie to Adam and Eve and in them to all mankind e Gen 3.15 Matt. 1.21 promised another man f 1 Cor. 15.47 from heaven of the true substance of man indeed but to be a Luk. 1.34 conceived without the seed of man and therefore to be b Isa 7.14 Matt. 1.23 Luk. 1.34 born of a Virgin c Heb. 4.15 without sinne in whom as in another head of mankind consisting of a divine and humane nature being the true d Heb. 1.3 expresse image of God the Father and filled with the holy Ghost that might be fulfilled which in the first head succeeded not through his own fault that is That he the second man in our name and for us which were to be e Rom. 6.5.11.7 grafted into him by his Spirit and by spirituall generation to be f Eph. 5.29 flesh of his flesh and bone of his bones might most perfectly g Rom. 5.19 obey God the Father and by his h Phil. 2.8 obedience and death take away sinne appease the wrath of God redeem us justifie us sanctifie us rule us by his Spirit set us at libertie give us grace and strength to that which is good and finally save us unto everlasting life and glorifie us DOCT. II. That the Promise Concerning the Redemption by Christ was necessarie FOr Adam not as a private person but as the parent and root of all mankind as he was indued at the first with righteousness that he might propagate it unto all his posteritie as in an inheritance for which cause it is commonly called Originall righteousness So by his disobedience he hath transmitted unto all men great unrighteousnesse in stead of righteousnesse and eternall death in stead of life eternall Necessarie therefore was it that there should be another head that is Christ from whom by reason of his obedience there might be derived on all his members true and heavenly righteousnesse holinesse and life DOCT. III. To what end the Promise was made presently after that the sinne was committed WE believe That therefore the promise was presently after the sinne committed made from the begining of the world and afterwards by the holy fathers was often repeated expounded and confirmed by divers wayes signes and seales That not only we which have been since the coming of the Messias but also all others from the foundations of the world as many as should believe this promise and by true faith embrace Christ to come might also be made partakers of redemption justification and salvation DOCT. IV. That from the beginning of the world as many as believed on Christ to come were saved WE believe That from the beginning of the world as many as believed on Christ promised and to come they were grafted into him by faith they were made partakers of his future obedience passion death and redemption they did eate his body which was afterwards to be delivered and drink his bloud which was afterwards to be powred out and last of all they were all Christians indued with the Spirit of Christ and saved unto everlasting life no lesse then we are DOCT. V. Errours condemned ANd further we condemne and detest their opinon which hold that no man was saved before the coming of Christ and that the Fathers which were before received no promise of eternall salvation but onely of things temporall CHAP. X. Concerning the Law DOCTRINE I. That the Law of Moses came between the promise of salvation by Christ and the fulfilling thereof and to what end BUt between the Promise of Redemption by Christ which was first made unto Adam and afterwards more manifestly declared unto others but especially unto Abraham sealed by the Sacrament of Circumcision and as it were confirmed by the death of Isaac the first born offered for a sacrifice and established by an everlasting covenant Between this promise I say and the fulfilling thereof the Law which was delivered by Moses came between the people which descended from the seed of Abraham of
great that first indeed What Christ is or doth according to his divine nature that is all-Christ the Son of Man said to be or to do and again What Christ is or doth or hath suffered according to his humane nature That is all-Christ God Son of God said in holy Scripture to be to have done and to have suffered As in that place where it said a Acts 20 2◠God that is Christ Man and God hath purchased the Church with his own bloud whereas the force of the purchase pertaineth unto the Deitie or Godhead and the pouring out of bloud onely unto the humanitie or Manhood Yet both these Actions are joyned together in one and both are attributed unto the whole Person of Christ although they were and are distinguished For although the natures be distinguished yet are they coupled together in the Person of Christ which is but one Yet further Christ as Mediatour never did or doth any thing according to his humanitie whereunto his divinitie did not and doth not cooperate or work together and again he did nothing according to his divinitie whereunto his humanitie did not consent and willingly agree And therefore well did the Fathers in calling the operations or actions of Christ as Mediatour operatious Theandricall that is of God and Man In the second place As the force of the union which is between the Father and the Son is so great that he doth nothing neither communicateth unto the world any good but by the Son In like manner so great is the force of the Hypostaticall union of the two natures in Christ that there flowes unto us no grace no salvation no life from the Deitie but by the humanitie apprehended of us by faith so that it is altogether necessarie that he be coupled unto the flesh of Christ whosoever will be made partaker of eternall life according to that of our Saviour a Iohn 6.13 Except eate the flesh of the Son of Man the have no life in you And in the last place by the force of the said union it is effected that we cannot worship and adore the Deitie in Christ without worshipping and adoring also the humanitie in him and again That both the humane and divine nature are to be worshipped and adored of us altogether with one and the same manner of worship and adoration according to that a Hebe 1.6 And when he bringeth in the first begotten into the world he saith And let all the angels of God worship him him that is the whole Person God and Mau together whereas yet the humane nature by it self and in it self merely considered neither can nor ought to be worshipped For God onely is to be worshipped But it is not any union but the Hypostaticall union of the divine and humane nature which effects this that we have said Wherefore although God dwelleth in his Saints yet are not they to be worshipped or pray'd unto as is the Man Christ Great therefore surely we confesse is the union whereof we speak but yet such is the union that it excludes all confusion and transfusion For if the union between the Father the Son and the holy Ghost in one essence then which union there neither is nor can be imagined a greater take not away the distinction of Persons neither can this union of natures and so of properties and actions in one Person take away the distinction or bring in a confusion thereof DOCT. XII That unto Christ as Man was given indeed the greatest power that could be but yet finite as also other gifts WE believe further that as Christ as he is God is simply omnipotent and simply wise and so also in his other Atrributes So as he is man there was given unto him power and knowledge fárre surpassing yea almost by infinite degrees the power and knowledge of all creatures both in heaven and on earth but yet finite and so likewise all other gifts and virtues as charitie prudence fortitude justice grace truth and the rest whereof the Prophet Isaiah speaketh a Isa 11.2 And the Spirit of the Lord shall rest upon him c. and Iohn the Evangelist who testifieth that he was b Iohn 1.14 full of grace and truth and Luke c Luk. 2.25 And Iesus increased in wisedome and stature and in favour with God and Man For which cause he is by the Apostle said to be d Eph. 1.20 set at Gods right hand in the heavenly places e 21. Farre above all principalities and powers and again Iohn saith f Iohn 3.34 God giveth not the Spirit unto him by measure and again the Apostle g Coloss 2.3 In him are hid all the treasures of wisedome and knowledge Whence it cometh to passe that as he is Man he knoweth all things and can do all things which belong unto his office but as for those things which no created substance can do but God alone those he doth by the power of the Deitie yet not without the consent and as it were the supplication of the humane nature insomuch that to all the actions of Christ as he is God concerning our salvation his soul in some manner is alwayes added by the love desire and will thereof As likewise in all which he did as Man the Deitie alwayes concurred even in his death and passion not that the Deitie suffered but that it willed the death passion of Christ and gave unto his death and passion infinite power and efficacie to expiate and purge away our sins To conclude in a word concerning the natures of Christ together with their union and properties we believe whatsoever was set down and concluded by the Nicene Councill and that of Constantinople and that of Ephesus and that of Calcedon agaist Arius Apollinaris Nestorius Eutyches as also what was defined and determined in the sixt Synod against the Monothelites DOCT XIII That the actions of Christ are of two kinds and that what we read that Christ did or suffered was all done and suffered by him according unto truth and not according to outward appearance onely NOw to passe from the Person of Christ and his natures and the union of the natures unto his actions and office peculiarly We believe first as there are two true natures in Chrst whereof each had and hath it 's own true and essentiall properties conjoyned indeed as the natures also are united but not confounded So likewise that there are two kinds of actions which we read that our Lord Iesus Christ partly hath already performed and partly doth not yet cease to performe and that some of these actions flow from the Deitie and others from the humanitie and that they were partly and partly are so conjoyned and yet so distinct that each form as Leo speaketh doth alwayes work with the communion of the other The Word still doing that which is proper to the Word and the flesh exequuting that which belongeth unto the flesh And again as the works
as Iews and Turks which deny that the world is redeemed by the benefit of Christs death together with all them which place their salvation in whole or in part in any other thing but Christ onely or blasphemouslly say that sins are expiated and taken away by any other sacrifices beside that of Christs For we acknowledge one onely Redeemer Iesus Christ without whom as there is no God so there is no salvation and we acknowledge but one onely sacrifice by the oblation whereof the elect were once expiated in the Person of Christ but also are daily pardoned unto all believers even to the end of the world CHAP. XII Concerning the true dispensation of redemption salvation and life and therefore the necessitie of our union and communion with Christ DOCTRINE I. That salvation and eternall life is placed onely in Christ that from him it may be communicated unto us WE believe that as the sinne of Adam and death which followed thereupon remained not onely in Adam but also from him as from the head of all mankind a Rom. 5.12 passed upon all men whosoever are by common generation already come from him or are yet to come So also that the righteousnesse of Christ and eternall life which is onely due unto him remained not in him alone but was derived upon all men whosoever are by regeneration of the holy Ghost made one with him and doe as true members cleave fast unto him as being the head of all the Church and that Christ also came in the flesh to this end and that all salvation and life is placed in him to be really and truely dispensed and communicated unto all the elect which are united unto him DOCT. II. That indeed the grace of redemption and salvation is seriously offered unto all but really communicated to none but the elect which are made one with Christ FOr we believe that although a Mark 15.10 redemption salvation and life eternall which are the gifts of God be seriously propounded and offered unto all by the preaching of the Gospell for that many are not made partakers of it it is their own fault Yet they are really communicated unto none but those which being from all eternitie elected and predestinated in Christ as the head of all the elect to be made his members and so partakers of salvation and being afterwards in due time called by the preaching of the Gospell and indued with faith by the holy Ghost are grafted into Christ and so made one with him DOCT. III. To the true participation of salvation how necessarie our union or communion with Christ is AS neither a Iohn 15.1 2 c. the vine branch from the vine nor the bough from the tree can suck sappe and life unlesse both the one and the other be united as a part unto the one and the other And again as the members of the body can neither draw motion nor sense nor life from their head unlesse they be united to the head So neither can men receive life and salvation from Christ in whom they are alone unless they be truely ingrafted into Christ and be united unto him by a true and reall union and being united do also remain and abide in him DOCT. IV. That we cannot be united unto Christ unlesse he do first unite himself unto us SEeing then the participation of true righteousnesse salvation and life depends wholly upon the most necessarie communion of us with Christ and hereunto both the preaching of the Gospell the administration of the Sacraments and all the Ecclesiasticall ministerie is referred For this cause what our faith and belief is concerning this matter briefely and plainly as near as we can we thought good to declare and testifie unto all the Church of Christ in certain Theses or Positions here following And first we believe that as a 1 Iohn 4.10 we love Christ as Iohn speaketh because he first loved us and therefore we come unto him with our Spirit because he first came unto us by his and therefore we embrace him by faith because he first embraced us by the virtue of his Spirit and begate faith in us So neither can we be joyned united unto him unless he first joyne and unite himself unto us For one is the cause of the other the former of the latter Wherefore we are to pray that he would be pleased to a Iohn 14.23 come unto us and make his abode with us DOCT. V. That Christ's union with us and ours with Christ is threefold and what their order is FUrther we acknowledge a threefold union of Christ with us and us with Christ The first in our nature once made the second which is every day made in the Persons of every one of the elect but as yet absent from the presence of the Lord and the last which shall be with the Lord in our own Persons when we shall be personally present with him when God shall be b Coloss 3.11 1 Cor. 15 2â— all in all And the first of these is referred unto the second and the second unto the third As nature was ordained unto grace and grace unto glorie For the first was made by the assumption of our nature into the unitie of the Person of the Word The second is made by the assumption of our Persons into grace and into one Mysticall body with him and so unto the a 2 Pet. 1.4 participation of the divine nature as Peter speaketh The third and last shall be made by the assumption of us all into glorie everlasting with Christ And we doubt not but Christs will was to shew unto us before the second by the first and the third by the second that by what is done already we might be confirmed in hope of that which shall be hereafter DOCT. VI. That as the first union was made to expiate and take away sins so likewise the second to make us partakers of that benefit WE believe therefore to omit things that are impertinent to our present purpose and to come nearer to the matter we believe I say that the Son of God according to the eternall will of the Father of himself and of the holy Ghost as to expiate and take away our sins he assumed into the unitie of his Person which was conceived in the wombe of the Virgin by the power of the holy Ghost and in it fulfilled the Law of God perfectly for us and became obedient unto his Father even unto death and by the same flesh offered up for a sacrifice for our sinnes purchased in himself eternall salvation for us So also to make us really partakers of the salvation purchased for us by the sacrifice of his own flesh after another manner of union he takes and kuits us unto himself in such sort that we are united unto him though not into one Person yet into one true mysticall body whereof he is head and all we are members whereby we become partakers of
the divine nature DOCT. VII As the first union so likewise the second is made by the power of the holy Ghost NEither doubt we but that the Son of God our Lord Iesus Christ as in the first union by the power of his Spirit he assumed and took upon him our flesh and bloud for he was conceived man by the holy Ghost and that without sinne for which cause also he is called the a 1 Cor. 15 4â— Heavenly Man so also in the second he gives us his flesh and his bloud and communicates himself wholly unto us and by this communion so knits conjoynes and incorporates us unto himself by the efficacie of his Spirit that still the bond that knits Christ unto us and us unto him is the same Spirit which Spirit as it effected in the wombe of the Virgin that the Son of God became flesh of our flesh and bone of our bones So also by working in our hearts and incorporating us into Christ it effecteth likewise that we by the participation of the body and bloud of Christ become flesh of his flesh and bone of his bones especially when it stirreth up faith in us whereby we embrace and lay hold on Christ and acknowledge him to be true God and Man and so a perfect Redeemer and Saviour DOCT. VIII That our union with Christ is in such sort Spirituall that it is notwithstanding true and reall SO believe we this other union also no lesse almost then the former if I may so speak to be Spirituall that yet it is true and reall For by the Spirit of Christ we though here on earth are really and truly joyned with the body bloud and soul of Christ now raigning in heaven and with his divine nature abiding in us insomuch that this mysticall body which consisteth of a 1 Cor. 12.12 Christ as the head and the faithfull as the members thereof is sometimes simply called Christ So great is the conjunction of Christ with the faithfull and the faithfull with Christ that it is not amisse in some sort to say that as the first union was of two natures in one Person so also this of many Persons as it were into one nature according to these texts of Scripture b 2 Pet. 1.4 That you might be partakers of the divine nature and We are members of his body of his flesh and of his bones DOCT. IX The Confirmation of the opinion fore-going How close and near this union is FOr as in man the soul which is one and the same and all in every part as well in the head and every particular member as in the whole body together causeth all the members to be united and grow together into one body under one head So also by the power of Christ's Spirit which is one and the same in Christ and in all the faithfull it cometh to passe that all of us being both in body and minde knit together into one Spiritually become one and the same body with Christ our head one body I say mysticall and Spirituall because it is connected and compacted together by the most secret bond of the same Spirit CHAP. X. That this union forasmuch as it is made by the holy Ghost cannot be hindred by any distance of place FRom whence it followes that this true and reall union though Spirituall of our bodyes and souls with the body and soul of Christ cannot be hindred by any no not the greatest distance of place because it is made by the efficacie of that Spirit which reacheth from earth even up to heaven and higher then so and knitteth together the members of Christ here on earth with the head in heaven sitting at the right hand of the Father conjoyning them together in one so closely and nearely as the soul of man doth the armes legs hands and feet and the other members with the head into one body though the man should be so great and tall for stature that having his feet set in the Centre of the earth his head should reach to heaven even to the ninth spheere So great is the virtue and power of the soul How great then is the virtue and power of the holy Ghost who is true God and omnipotent DOCT. XI That the holy Ghost by whom this union is made is given by Christ at the preaching of the Gospell and the administration of the Sacraments WE believe further that this Spirit by which Christ knitteth himself unto us and us unto himself his flesh with ours and ours with his is communicated by Christ at his own pleasure and according to his grace when and where and after what manner it pleaseth him but ordinarily at the preaching of the Gospell and the administration of the Sacraments A visible testimonie whereof there was in the infancie of the Church when as we read those which received the Gospell and were baptised or on whom hands were laid beside the invisible grace of regeneration received also sundrie and sensible gifts of the Spirit DOCT. XII That this union is the principall end of the Gospell and Sacraments FRom whence we easily gather what is the principall end of the preaching of the Gospell and the administration of the Sacraments to wit this Our communion with Christ the Son of God who for us was made flesh who suffered died for us but now raigneth in heaven and communicateth salvation and life to his elect and chosen Our Communion with Christ I say here inchoate and begunne but hereafter to be perfected and finish'd in heaven that further by this our true and reall connexion conjunction with his flesh and bloud and his whole Person we may at length be made partakers of eternall life which was purchased by him and resideth or abideth in him DOCT. XIII That this union is not imaginarie nor made by participation of gifts onely but also by communication of substance BUt for this cause do we call this our present incorporation with Christ true reall and substantiall to meet with the errour of those which think that the union which we hold is but onely imaginarie and therefore false or if true that then it is onely by the participation of Spirituall gifts and the grace of Christ without the communication of the substance of his flesh bloud DOCT. XIV That this union is made by no other means but onely by the holy Ghost and by faith BUt again lest any should falsely imagine that we hold this union to be made with the flesh of Christ either as if it were here really present upon earth by any Physicall or naturall contact whether grosse or subtill as all siensible things are united with the sense some after a more grosse and others after a more subtill manner Or else with the same flesh as it is abiding in heaven by Species in the minde which the Philosophers call Intelligible as all things Intelligible are united with the Intellect which receiveth them by certain images and mentall
be first endued with faith and acknowledge Christ to be our righteousnesse and so embrace him therefore then at length and not before are we justified as the holy Scripture witnesseth and that by faith without our works when we believe all this with true faith that is when we are throughly perswaded that our sins as once expiated and purged away by Christ are no more imputed unto us but are pardoned of Gods mercy for the onely merits of Christ and likewise that Christ's righteousnesse is imputed unto us for our own wherewith being arrayed we appear righteous in the sight of God An effect and manifest testimonie whereof is as I said before our inchoate and inherent righteousnesse which consists in the hatred of sin and the love of righteousnesse and the studie of good works DOCT. VI. A confirmation of what it is to be justified by faith FUrthermore when we say A man is justified by faith we understand not that the vertue of faith is either that whereby we are justified formally as the Schools speake and by a true and proper righteousnesse or that for which we merit remission of sins and justification or that which as the first originall and fountain of other vertues and all good works drawes along with it other vertues as charitie cleanness of heart internall righteousnesse and good works whereby we are justified But because it is as it were a light whereby looking into the glasse of the Gospel we see what we are in Christ by the free-will and mere goodnesse of God for the merits of Christ himself and again Because it is as it were an hand whereby we apprehend and embrace the free grace of God and the benefit of Christ declared unto us in the Gospel and in the Person of Christ exhibited unto us or to speak all in few words we are said to be justified by faith that is when remission of sins and the imputation of Christs righteousnesse is apprehended by faith so that faith is taken for the thing it self which is apprehended by faith As it is a Gen. 1◠6 said concerning Abraham b Rom. 4.3 Gal. 3 6. Iam. 2.23 Abraham believed God and it was counted unto him for righteousnesse to wit that which he believed concerning the seed which was promised unto him that is Christ For he is the righteousnesse of all the elect and true believers and Sons of the promise as the Scripture speaketh DOCT. VII That by faith alone a man is justified HEnce also it is easy to be understood what it is that we with the sacred Scriptures and holy Fathers have alwayes confessed and do constantly confesse when we say that by faith alone we are justified For inasmuch as to be justified by faith before God is nothing else but to be reputed and accounted righteous upon the forgivenesse of sins and the righteousnesse of Christ apprehended by faith which is our onely true righteousnesse For whatsoever inherent righteousnesse is in us and what good works soever are done by us such they are as will not abide triall before Gods judgement according to that of the Psalmist a Psal 143.2 Enter not into judgement with thy servant ô Lord for in thy sight shall no man living be justified and again b Psal 130.3 if thou Lord shouldest mark iniquities O Lord who shall stand It manifestly appeareth that our belief concerning justification by faith alone is most certain and most true DOCT. VIII That not onely at the beginning of our conversion but also throughout the whole course of our life even to the hour of death we are justified by faith alone HEreupon we cannot but believe and constantly confesse that not onely at the beginning when of unrighteous we are made righteous but also in the whole course of our life afterwards even to the end thereof we are justified by faith alone and that on Christ so that our righteousness is alwayes from faith to faith For there is no man that sinneth not every day insomuch that we have all need to say a Matt. 6.12 Forgive us our debts as we forgive our debters and holy David saith b Psal 32.6 For this that is for forgivenesse of sins shall every one that is godly pray unto thee and Christ not once but alwayes c ◠Cor. ◠30 is made unto us righteousnesse sanctification redemption d 1 Ioh. 1.2 And he is the propitiation for our sins DOCT. IX That iustification by faith alone is not fictitious and imaginarie BUt let no man think that we feign a kind of imaginarie righteousnesse having in us no foundation and efficacie We repeate what we professed before First that the faith whereby we say that we are justified is a true faith and a faith that worketh by love Again that God doth not justify us onely by remitting of our sins and imputing the righteousnesse of Christ unto us but also by making us partakers of his divine nature by regenerating reforming and sanctifying us by endueing us with inherent righteousnesse and making us conformable unto the image of his Son And that this inchoate righteousnesse is a manifest testimonie of the other true and perfect righteousnesse which we have in Christ alone and that they are both knit together by the bond of the holy Spirit according to the Apostle saying that not onely a Rom. ◠15 the grace of God and the gift by grace which is by one man Iesus Christ bath abounded unto many For as not onely the disobedience of Adam was imputed unto us but also the corruption of his nature was derived upon us So likewise not onely the obedience and righteousnesse of Christ is imputed unto us as many as are ingrafted into him but also his holy nature is truely communicated unto us so that we become a 2 Cor. 5.17 new creatures righteous and holy in our selves followers of good works DOCT. X. That inherent righteousnesse is increased by good works AS concerning the former righeousnesse we say that it is neither due unto our works nor begun or increased thereby But as concerning the latter we confesse that although it be not due to our foregoing works not begun thereby for all those are sins forasmuch as good works do not go before justification but follow after yet by the works following and exercises of pietie it is conserved promoted and increased For it is the Doctrine of the Apostle that the gift of God bestowed upon us is by such like exercises as fire stirred up cherished increased a 2 Tim. 1.6 Concerning which increase of righteousnesse St. Iohn saith b Rev. 22.12 He that is righteous let him be righteous still And therefore if we speak of this inherent righteousnesse onely we deny not but even by good works and not by faith onely a man is justified that is made more and more just and righteous DOCT. XI That to speak properly a man is justified by that righteousnesse which consists in
remission of sins and the imputation of Christ's righteousnesse and not by works although by them is declared that a man is justified and righteous BUt if the question be moved concerning the former our answer is that a man is never justified by his own works but alwayes by faith alone properly yet this we say that by works it is declared whether or no a man he righteous as well by the one as by the other forasmuch as no man is justified by the former but he is also endued with the latter both are declared by good works In which sense we do not doubt but St. Iames did speak DOCT. XII Errours condemned WE therefore condemne all Pelagians whose opinion it is that infants are conceived without sin and therefore have no need of remission of sins and the benefits of Christ to their salvation we condemne likewise those which teach that although they have need of remission of sins yet it may be obtained without faith on Christ and likewise those which although they grant that there is need of faith on Christ yet hold that not sufficient but require also our works as merits and those necessarie for the obtaining of remission of sins but especially we condemne those which have taught that this is done by their impious adorations worshippings and superstitions Neither like we those which have delivered either by word or writing that we are not justified by any other righteousnesse but that which is inherent and within us But yet again neither like we those whosoever have thought that remission of sins can consist without inward renovation and righteousnesse We further condemne those which think that they may be justified by that faith concerning Christ which is commonly called historicall but by St. Iames no better the a dead faith which is none at all Last of all we condemne the opinion of those which have taught that a man is justified not by remission of sins and the imputation of Christ's righteousness but by the very essentiall righteousnesse of Christ as they call it really communicated unto us CHAP. XX. Concerning the Free-will of a man regenerate and his power unto that which is good DOCTRINE I. That those which are justified in Christ are in him also regenerated and from him receive power unto all that which is good WE believe that as many as are ingrafted into Christ as they are in him justified so also they are in him regenerated and become new creatures by the participation of his divine nature and therefore that they are made free and receive from Christ himself as members from the head and vine branches from the vine both power to eschew evil and to follow that which is good For the Lord himself saith it a Ioh. 8. â—6 If the Son shall make you free ye shall be free indeed And then are we made free when we are ingrafs ted into Christ and regenerated by his Spirit For the Apostle saith it a 2 Cor. 3.17 Where the Spirit of the Lord is there is libertie DOCT. II. That Christ liveth and worketh in those which are regenerate FOr we believe that b Gal. 2.10 Christ liveth in us as many as are regenerated by his Spirit and that he liveth not idle but c Pila 13. worketh in us both to will and to do of his good pleasure and by his d Rom. 8.36 Spirit also helpeth our infirmities DOCT. III. That the man regenerate even in actions pertaining to the naturall and humane life carries himself more worthily then the unregenerate and therefore is more free SO the regenerate man besides that he retaineth his will alwayes free from coaction as even the unregenerate man himself doth he doth in all actions pertaining to the naturall and humane life wherein the man unregenerate hath any power carry himself farre better and more worthily then the unregenerate doth forasmuch as even in these actions he is moved by the holy Spirit illuminating his understanding guiding his will and cogitations and drawing forth actions out of a good fountain that is a good heart and directing them to a good end that is to the glorie of God The holy Apostle teacheth us thus much where he saith a 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glorie of God And therefore even in this kind of actions he is more free then the unregenerate because he is not by his own lusts and concupiscences carried away unto these actions as the unregenerate is but being moved by the holy Spirit whatsoever he thinketh willeth worketh he doth all more circumspectly more prudently and more religiously being alwayes wholly intent upon this that all may be done to the glorie of God his own salvation and the good of his neighbour For he alwayes keepeth in minde that of the Apostle b Rom. 14.7 None of us liveth himself and no man dieth to himself c â— For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's And therefore he commendeth all his actions to the divine providence and saith with St. Iames or at least thinketh thus with himself a Iam. 4.15 â— If the Lord will I will do this or that I will go to such a place or such a place but alwayes If the Lord will DOCT. IV. That for the attaining unto morall virtues also the regenerate man is more free and hath more power then the unregenerate MOreover although we confesse that a man unregenerate by Gods especiall aid and assistance may attain unto morall vertues Yet we believe that this especiall aid and assistance is farre more excellent in the regenerate and that for the presence of the holy Spirit whereby he is illuminated guided and governed So that the b Fathers have justly demonstrated against the vain boasting of the Gentiles that even those virtues which they call Morall are in Christians farre different from those which have been or can be in Infidells a Tertull Apolog cap. 45. August contra Iul. Pel. lib. 4. cap. 3. At de Civit. Dei lib. 19. cap. 25. Orig contr Cels and unbelievers because in them they are no more but the mere shadowes of virtues but in true Christians virtues in deed truely so called DOCT. V. That for the understanding choosing and performing the things of God and which pertain unto his Kingdome the regenerate man onely is truly illuminated guided and governed by the holy Ghost BUt we believe that for the understanding choosing and performing of such things as belong to the true Kingdome of God the regenerate onely are so guided and governed by the Holy Ghost that they onely understand them will them and perform them For the Apostle saith it a 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God neither can he know them But concerning the regenerate man
connexion together with the Head b 6. One onely God to worship whom and to glorifie him for ever we are all elected and called c 5. one faith of all believers one salvation and one celestiall inheritance in regard whereof Christ alwayes called his Church one and his flock one We do not therefore make the Church which was from the beginning of the world and before the coming of Christ to be another from that which now is and ever shall be even to the end of the world but we hold it to be one at all times and in all places and of all persons truely joyned unto Christ And therefore we say that the communion of all Saints is one and we are perswaded out of holy Scripture that whosoever do make a finall revolt or departure therefrom they do not belong unto this one body DOCT. VIII That there is but one Head of the Church to wit Iesus Christ FRom hence are we confirmed in the faith that seeing the Church of Christ which is his body is but one therefore the Head thereof is and alwayes was but one Now by the name of Head we understand him who from the beginning of the world was by God given unto the Church to this end that he should be at length made partaker of the same nature with it and redeem it and closely unite it unto himself and quicken it and illuminate it with the splendour of his wisdome and inflame it with the ardent heat of divine love and effectually move it unto all good desires and good works and perpetually guide governe and preserve it For besides dayly experience in nature we are caught it out of the holy Scripture that these are the proper operations of the Head in respect of the body But we acknowledge none that doth or can perform these for the Church besides Iesus Christ not denying in the mean time but there may be one head of all the hypocrites which are in the Church and consequently of a hypocriticall Church it self forasmuch as the Prophets did foretell thus much and the Apostles also have confirmed it But we believe and confesse with the holy Apostles that the a Eph. 1.22.4.15.5.23 Col 1.18 Head of the true Church is but one onely to wit Iesus Christ DOCT. IX That this Church is truely holy FRom whence also it followes that this Church is truely holy and that for these reasons 1. Because it hath a most holy and sanctifying Head 2. Because no sins are imputed to it 3. Because from the Head it drawes the Spirit of Sanctification 4. Because whatsoever sanctitie is in the Head all the same is imputed to every particular member DOCT. X. That the Church is also truely Catholike WE confesse also that it is truely Catholike that is Universall Because the Head thereof is Catholike and eternall at all times from the foundations of the world even unto the end thereof out of all sorts of men and nations and places gathering and knitting unto himself the members of the body and governing ' guiding and preserving them unto himself unto eternall happinesse DOCT. XI That this one onely Church is partly Triumphant in the heavens and partly Militant on the earth BUt yet we acknowledge that this Church although it be and for ever hath been but one onely yet it is so distinguished that one part thereof is Triumphant in heaven together with Christ who was raised from the dead and now sitteth at the right hand of the Father and the other part on earth fighting still with flesh and bloud with the world and with the devil From whence is received amongst all the godly that distinction of the Church into Triumphant and Militant CHAP. XXIIII Concerning the Church Militant ALthough from what we have confessed concerning the Church in generall there is none but may easily gather and perceive what our belief is concerning the Church Militant in particular Yet that it may the easier and better be understood we purpose to declare and explane our opinion apart concerning it partly by a brief repetition referring hither what hath been said concerning the whole and partly adding what is proper hereunto DOCTRINE I. A Description of the Church Militant WE believe then that the Militant Church is a companie of men a Eph. 1.4 chosen unto eternall life in Christ before the foundation of the world out of every nation and kindred who in time by the b Matt. 28.19 Mark 16.15 Rom. 10.14 preaching of the Gospel and the holy Spirit being called out of the world unto Christ and out of the kingdome of the Devil unto the kingdome of God gathered into one body under one c Eph. 1 22. Head which is Christ and so truely justified and sanctified wheresoever they be and how many or how few soever they be do heartily and with one consent professe the same faith in God and in Christ the same hope of a celestiall inheritance and that for the onely merits of Christ the observing and keeping the same commandments given by Christ and therefore brotherly love one towards another and charitie towards all who preach and hear the word of the Gospel administer and receive the holy Sacraments according to Christ's institution and use all care and diligence that all men may live soberly justly and godly in this present world as long as they are in the flesh ever a Eph. 6 12 c. fighting for the kingdome of Christ against sin dwelling in the flesh against the world whether alluring them unto sin or persecuting them for Christ's sake and against the devil waiting through patience for the coming of Christ and for eternall happinesse Amongst whom there are also many reprobates and ungodly b Matt. 13.5 c. and 21. 1 Ioh 2.19 hypocrites professing the same Christ But as they are themselves nothing lesse then of the Church so neither doth their hypocrisie and ungodlinesse take away the Church or extinguish blot out the name of the Church For we deny not but under the name of the Church hypocrites also which are in it are comprehended because the Lord himself saith that it is like unto a flour in which there is wheat and chaffe unto c Matt. 13.24 a field wherein is wheat tares into a net in which are fishes good and bad unto ten a Matt. 25.1 2. virgins whereof five of them were wise and five foolish But yet we deny them to be of the Church For the Lord again taught as much in that place where he said that he would b Matt. 16.18 build his Church in such a manner that the gates of hell should not prevail against it and St. Iohn confirmed it in his Epistle where he said thus c 1 Ioh. 2.19 They went out from us but they were not of us This we believe to be a true description of the Church Militant for it hath manifest testimonies out of the holy Scripture DOCT. II.
performance of those things whereunto they are called a Matt. 28.19 to preach the Gospel b 1 Cor. 12.10 to expound the holy writ according to the analogy of faith c Heb. 6.1 to catechise d Gal. 6.6 to teach the people what is the will of God e 2 Tim. 4.1 to reprove and admonish both great and small f Iohn 20.21 to remit and retain sins ministerially g Matt. 18.18 to bind the impenitent and to loose those that repent also to administer the Sacraments which Christ ordained and according to the manner h Matt. 28.19 1 Cor. 11.23 c. deliver'd by him and exercise discipline as it is commanded by Christ and likewise k 1 Cor. 5.4 explained by the Apostle lastly to all those things which though not expressed in the holy word do notwithstanding appertain to order and decency and tend to edification not to destruction according to the generall rule deliver'd by the Apostle That a 1 Cor. 14.40 all things should be done in the Church in order decently and to edification For we do not believe that any authority is given to ministers to any other end then for the edification of the Church or that is of greater extent then the word of God And therefore we deny that any Bishop or even altogether have authority to constitute any thing against the Scriptures to adde to them or detract from them or make any alteration in them to dispense with the commands of God to make new articles of faith to institute new Sacraments to induce new kinds of worship into the Church to make laws which may binde the conscience or be of equall authority with the divine Law to domineer in the Church and over the consciences of the faithfull to forbid what God hath licensed and left free or lastly to command any thing as necessary to salvation not contained in the word of God seeing not even the whole Church can with truth be said to have this authority DOCT. XXI That we do not deny the civill authority of such Bishops as are also Princes NEverthelesse we do not gain-say but that Bishops who are also Princes beside their Ecclesiasticall authority have their politicall rights and secular powers aswell as other Princes have authority in ruling over temporalls the power of the sword some a right of electing and confirming Kings and Emperours and of constituting and administring other civil affaires to compell the people that are their subjects to performe their obedience to them And therefore we confesse that their politicall commands which can be observed without transgressing the divine law are to be obeyed by their subjects not onely out of fear but for conscience sake For we know a Rom. 15.1 2. that all power is from God and whosoever resisteth the power resisteth the ordinance of God also that a 1 Pet. 2 17 18. Kings are to be honoured and that we ought to be subject to Princes and Lords with all fear not onely to the good and gentle but also to the froward and perverse DOCT. XXII That matrimony ought to be as free for ministers of the Church for for as for others BUt we believe that this is necessary to the good deportment and salvation of ministers and to the honour of the ministry and so to the right governing of the Church to wit that marriage be as freely permitted to them as it is to all Lay-persons seeing Christ hath not forbidden it to any sort of men yea speaking of single life he saith b Mat. 19.11 All men cannot receive this saying namely that commends singlenesse of life intimating that which the Apostle hath in plaine termes expounded namely c 1 Cor. 7.9 If a man cannot contain he ought to marry d Heb. 13.4 For we confesse with the Apostle that marriage is honourable in all and the bed undefiled DOCT. XXIII That it is good and commendable for any one that is indued with the gift of continencie to abstain from Marriage NOtwithstanding we deny not but such as have received the gift of continencie from God have greater advantage to exercise the holy function and to serve the Church then such as are joyn'd in matrimony by reason of the many weighty cares and troubles which marriage is attended with whereby they are oftentimes even unwillingly drawn away from their divine contemplations to domestick affaires and the incombrances of the present life according to the saying of the Apostle a 1 Cor. 7.32 33. He that is unmarried careth for the things that belong to the Lord how he may please the Lord But he that is married careth for the things that are of the World how he may please his Wife and is divided Wherefore as they are not unworthy of praise who therefore take a Wife that they may live unto God with a clean and pure conscience so they are highly to be commended who the better to imploy their endeavours in the Church choose a chast single life and continue therein so long as is possible for them DOCT. XXIV That marriages are to be contracted in the Lord and religiously observed MOreover we know and confesse that all marriages are to be contracted a 1 Cor. 7.39 in the Lord according to the divine law and that of nature and that they are also holily to be observed according to the honest and good customes of places and that it is unlawfull for any man to put away his Wife b Matth. 19.9 saving for the cause of fornication but if an unbelieving woman refuse to cohabit with her believing Husband out of hatred to religion she is not to be retained by force c 1 Cor. 7.15 for the faithfull Husband is not under bondage in such cases but God hath called him to peace DOCT. XXV That it is no lesse lawfull for him that hath divorced an adultresse or is forsaken by an unbelieving Wife to contract new matrimonie then for him whose Wife is deceased WE believe also that it is not lesse lawfull for him who hath either lawfully repudiated an adulteresse or is deserted by an unbelieving Wife to enter into marriage anew then for a person whose former Wife is dead For that saying of the Apostle concerning all unmarried persons and Widowes is perpetually true and wholesome a 1 Cor. 7.8 9. It is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry then c. DOCT. XXVI That some ought to be appointed in the Church to judge of controversies touching Marriage BUt we do not approve that any of these things be done in the Church without the lawfull cognisance judgement opinion of the Church and the Christian Magistrate where there is any and therefore we conceive that there ought to be constituted some pious knowing and prudent persons for the cognisance and judgement of masters touching matrimony so that nothing
the satisfaction and performance due from them and that most certainly we are not commanded to ask any thing of God but what God is willing to grant and Christ hath cancell'd the obligation of our whole debt having made perfect payment and satisfaction thereof in our behalfe DOCT. III. That the afflictions wherewith the Saints are exercised after the pardon of their sins are not punishments or satisfactions for sins past but fatherly chastisements to restrain from future BUt for that God useth to afflict and scourge his children in sundry manners after forgivenesse of their sins we believe that he does it not to that end satisfaction either in whole or in part might be made thereby to his justice for sins committed since one full satisfaction of Christ imputed unto us is more then enough thereunto but that by them as by the strokes of a father which conduce much to the morification of sin dwelling in us we may be rendred more cautious hereafter and suffer not our selves so easily to fall into sin any more T. 7. de pecc mer. rem l z. c. 33. 34. wherefore with St. Austin we style them the combats of faith and exercises of the Saints but not the punishments of sin and accordingly teach them to be really so DOCT. IV. That properly sins are forgiven by God alone freely and through Christ the Mediatour Isai 43.25 WE believe also that sins are properly for given by God alone by by grace through Christ the Mediatour since it is he alone against whom properly sins are committed either mediately or immediately when we transgresse his Law and it lies in the power of the Creditors only to shew kindnesse to his debtors and remit their debts Whence also Christ as man a Luke 23.34 prayed the Father in behalf of those that crucified him that he would forgive them and pardon their sins and moreover for that the Iews said b Luke 5.21 Who can forgive sins but God alone he confirmed the same partly by being silent and partly by doing a miracle Wherefore inasmuch as Christ did forgive sins by his own authority we believe with the Fathers that it is evidently inferr'd that he is the true God seeing this cannot be done by any mere creature unlesse ministerially as they say and in the name and by the authority of God which we know to be given not to one only Mat. 18. Iohn 20.23 but to all the Apostles equally and consequently to all lawfull ministers of the Gospel DOCT. V. That Christ being both God and man doth indeed forgive sins but after a different manner as he is God and as he is man FRom whence flows this consequence which we confesse that Christ both God and man together with the Father and the holy Ghost doth forgive sins but this he doth after a different manner as God and as man For as God he doth it properly by his own authority truly and effectually but as man he doth and did it in the flesh as a cooperatour with the Deity by his humane will consenting with the divine and pronouncing the words Thy sins are forgiven thee And the same is attested by the exposition of Leo the first in an a Eph. 10. cap. 4. Epistle to Flavianus in these words Either form viz. of God and man acts in communion with the other what is proper to it namely the word working that which is proper to the word and the flesh doing that which belongs to the flesh To remit sins was an action proper to the divine nature but to say Thy sins are forgiven thee was humane DOCT. VI. That remission of sins is offered in Christ alone and obtained by the elect alone indued with faith BUt as in Christ only the Mediatour and Redeemer as head of the whole Church a Eph. 1.7 we have redemption through his bloud the forgivenesse of sins so that there is none without him so also we believe that the elect only being indued with true repentance and true faith and ingrafted into Christ by the holy Spirit as members into their head are made partakers of the same wherefore although forgivenesse of sins be pronounced to all men by the Gospel yet they are never forgiven to reprobates such as are impenitent and unbelievers but do alwayes remain upon them through their own fault and defect DOCT. VII That to the believing elect all their sinnes together are forgiven WE believe also that as Christ by once offering himself satisfy'd not for some but all our sins so also when we truly repent forgivenesse not of some only but of all out sins together is offered unto us by Christ and through Christ in the Gospel communicated by the holy Spirit and received by faith seeing God hath declared by a parable that he doth forgive the whole debt and not a part thereof DOCT. VIII That remission of sins is dispersed only in the Church received by faith alone and that onely in this life LAstly to conclude we believe that as in Christ onely remission of sins is to be found so also is the same dispersed in his Church alone and that as it was purchas'd for us a Mat. 18.23 c. by the merits and bloud of Christ alone so also it is received without our merits by a true faith only in Christ and that as in this life only the Gospel is preached and pardon of sins declared to those that repent and believe so also that we can only be made partakers of the same in this life seeing after it there is no place for faith and repentance and consequently the Church cannot longer by any ministry advantage those that are deceased towards the obtaining pardon for them according to that of St. Cyprian to Demetrius After departure from hence there remains no place for repentance no effect of satisfaction Here life is either lost or gained here provision is made for eternall salvation by the worshipping of God and believing in his mercy DOCT. IX The confirmation of the same doctrine from the order observed in the Creed WE expound the article of forgivenesse of sins in the Creed according to these three heads namely first that this article is placed next those of the Church the Communion of Saints to the end we might understand that remission of sins is not dispensed and hath no place out of the Church Secondly that it is placed after the confession of our faith in God the Father in the Son and in the holy Ghost and after that faith whereby we believe the Church of Christ to be holy and to consist of the society and Communion of Saints to the end we might declare that we do obtain remission of our sins continually not by reason of our own merits but through faith in God the Father the Son and the holy Ghost and because we are in the Church and have Communion with all Saints And lastly from this order of the articles of
Christ by vertue of the glory it received after his resurrection received the power of being every where then ours also will by reason of the same glory be every where which seeing it shall not be neither do we believe that the body of Christ however full of glory and majesty is now every where with its substance since it is finite and the glory thereof also finite especially for that he hath said that b Ioâ— 17.24 he will that where he is there we should be also but we shall not be every where with our bodies DOCT. VII Errours FIrst we condemn the wicked dotage both of those Philosophers who taught the humane soul is mortall and 2. of those hereticks who imagin'd that the souls of men separated from their bodies did either sleep in certain secret places that is are deprived of all sense and operations of the mind or that they are awake indeed but rest untill they resume their bodies and then are either to be admitted into heaven or thrust into hell 3. Moreover we condemn those who dream that the souls of many of the godly are purged in a certain purgatory fire from the reliques of their sins and undergoe temporall pains 4. We disapprove their opinion who do not distinguish heaven where the godly shall be from hell where we read the wicked shall be but make the difference to consist only in this that some are made happy and others miserable although all be in the same place 5. But neither can we assent to them who say that the certain time month or year if not the the certain day and hour may be determin'd and known Act. 1.7 in which the Lord will come and put an end to to this world seeing Christ hath said It is not for you to know the times 2 Pet. 3 3. 6. We detest those Scoffers whom St. Peter mentions who think the world shall endure thus for ever and deny deride all life to come 7. We also condemn all those who reject the resurrection of the dead and also those who fancied we shall not have the same but other new bodies 8. We likewise condemn them who taught that bodies after the resurrection shall be so spiritual that like a spirit or ayre they can neither be seen nor felt such as some have attributed to Christ after his resurrection and others also impudently feign to have been changed into the divine nature so that it cannot be any longer termed a Creature CHAP. XXIX Of the glorious coming of the Lord Jesus to judge the living and the dead DOCTRINE I. That the dead being rais'd and the living chang'd at the coming of the Lord Iesus from Heaven Christ will immediately shew himself in the Clouds to be seen by all and all the faithfull shall goe meet him in the aire WE believe that at the coming of the Lord Jesus the resurrection of the dead being performed by the ministry of Angels they that are then alive shall not die but shall be instantly changed into the same condition with them that are raised and then Christ being returned from heaven to the Clouds to judge and passe sentence upon all will exhibit himself to be seen by all men and being attended with his Angels and appearing in his majestie and glory all the godly shall be translated from earth even to the heaven of the Clouds to meet him Mat 24.3 25.31 1 Thes 5.1 c. according as Christ himself and the Apostles have taught and left a recorded DOCT. II. That Christ will visibly move from place to place and so with a visible locall and finite body THerefore we believe that Christ will so return visibly as before he ascended from earth to heaven in the sight of his Apostles and that he will return from that heaven wherein he now is and which is consequently distant from the Clouds to which he shall descend and from the earth and so we believe he will descend with his natural body that it is necessary the same should be local and finite and therefore not ubiquitary seeing such a descending is by the holy Ghost described to the simple people as is not possible to be made without mutation of place DOCT. III. That the reprobate unbelievers shall not go unto Christ sitting in the clouds but remaining upon the earth shall heare the sentence of the Iudge BUt whereas the Scripture pronunces only of the godly that they shall be snatched up into the Clouds and goe meet Christ in the aire we believe that the wicked shall not go unto Christ but remaining under his feet heare the sentence of the Judge 1 Cor. 6.2 3. Goe ye Cursed into eternall fire all the Saints which shall be in the aire with Christ approving the sentence according to the opinion of the Apostle a that the Saints shall judge the world the Angels DOCT. IV. For what Causes that universall judgement is appointed WE believe that that judgement wherein Christ shall judge all being made visible to all is appointed chiefly for two reasons first to the end that those things which are now hid unto men aswell innocence faith and good conscience of the godly as the hypocrisie and crimes of the wicked may be layd open to the whole world and thereby it may most evidently appeare at the last how just the judgements of God have alwaies been whence that day is called by the Apostle a Rom. 2.5 the day of revelation Secondly that the recompense of good works promised to the good and of bad to the bad may be rendred fully to every one according to that of the Apostle We must all appeare before the judgement seat of Christ 2 Cor. 5.10 that every one may receive the things done in his body according to that he hath done whether it be good or bad whence it is called by the same Apostle c Rom. 2.5 The day of the righteous judgement of God DOCT. V. That eternall life which is given to the elect is called and is a reward but al together fully bestowed in no manner due to us saving through Christ FOr although what the elect shall then receive is the meer gift of God obtained by the merits of Christ alone yet we are not ignorant that it is and is truly called a reward seeing the Lord Iesus hath daigned to give it that term namely a free reward seeing even the good works of the godly all the causes from whence they proceed are the free gifts of God free election free redemption free calling faith justification regeneration forgivness of sins lastly the pardoning of the defects and weaknesses wherewith our good works themselves are attended on the other side the free imputation of the perfect obedience of Christ by which our imperfect is cloathed and rendred most acceptable to God so that it followes that if we will speak properly the reward is not due to us for our own works