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
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
representations Therefore we adde further the manner how this union and Incorporating is made to wit by the Spirit of Christ really communicated unto us and abiding in us and kniting us unto Christ and stirring up faith in us to embrace and lay hold on Christ DOCT. XV. The confirmation of both To wit that this union is essentiall and that it is made by the holy Ghost onely and by our faith BOth these to wit that this our union is essentiall and that it is made by the holy Ghost onely and by our faith the holy Scripture doth fully and clearly shew unto us The Apostle writing to the a Eph. ◠14 15 16. Ephesians forasmuch as Christ having abolished enmitie and broken down the wall of partition hath reconciled both unto God one with another two most divers people both Iewes and Gentiles and forasmuch as all are ingrafted into Christ and regenerated by the holy Ghost Therefore doubted not to say that both were made not One people as one would have thought but to show how near this union is One new man even in Christ Therefore seeing that we are all regenerated by one and the same Spirit and live as it were by one and the same soul and are united unto one head which is Christ Not without just cause are we all called One new man And again in the same a Ephes 4.15.16 Epistle describing our most near essentiall incorperating into Christ he compateth him unto the head and us unto the members compacted and joyned together unto the head by joynts nerves and ligaments which draw their life and motion from the head This similitude is verie ordinarie and frequent in the Scripture so that from hence we may easily and cloarly understand what and how great this our union is with Christ by reason of his Spirit which dwelleth in all the regenerate For the same cause also the same b Ephes 2.20 c. Apostle compareth Christ unto a soundation and all the faithfull unto stones but living stones as it likewise the soundation that they may grow up and receive increase from him built upon the foundation c 〈◊〉 In whom all the building fitly framed together groweth unto an holy Temple in the Lord d 22. through the Spirit Which also before the Apostle e Matt. 16.18 Christ himself did more then once making himself the foundation and his Church the building which resteth really upon the foundation and is unseparably joyned unto it Hither also pertaineth that place where Christ calleth himself f Iohn 15.1 c. the vine and us the branches which drawing life and sappe from the vine do both live and bring forth good fruit The same thing also is declared by the similitude of an g Rom. 11.17 Olive-tree into which the faithfull being as boughes cut off from the wild-olive-tree are grafted that they may bring forth good Olives And this ingrafting is by the holy Ghost and by faith whereupon in the Epistle to the Philippians it is called the h Phil. 2.1 fellowship of the Spirit and in the Epistle to the Ephesians i Eph. 3.17 Christ is said to dwell in our hearts by faith Neither is it obscure that the Apostle calls the incorporating of the Church with Christ and Christ with the Church and every faithfull member thereof a Spirituall marriage speaking after the manner of the Prophets in which two are made one flesh a Gen. 2.24 They two shall be one flesh said God But the Apostle saith b Eph. 5.32 This is a great Mysterie but I speak concerning Christ and the Church And this we often meet with all which Iohn writeth concerning this union and the Spirit whereby it is made and known c 1 Iohn 4.17 Hereby saith he know we that we dwell in him and he in us because he hath given us of his Spirit Therefore he dwelleth in us and we in him by the same holy Spirit which is in him and in us Hither may we adde also That to the Romanes d Rom. 2.9 If any man hath not the Spirit of Christ he is none of his Now the Apostle understood those to be Christ's which are his true and lively members DOCT. XVI A conclusion that this union is essentiall and that it is made onely by the holy Ghost and our faith BY these and the like places of holy Scripture we are perswaded and doubt not but Christ his Apostles would signifie unto us That the communion which all the faithfull both great and small have with Christ and with his flesh and bloud is true and reall and yet not made any other way but by the power and bond of the Spirit And therefore although it be secret full of mysteries and Spirituall because it is made by the Spirit and by faith Yet we are not to doubt but by reason of the same Spirit it is as true and essentiall as that is between the man and the wise which are made 〈◊〉 flesh and that between the foundation 〈◊〉 the stones which are built thereupon and that between the tree and the boughes between the vine and the branches and last of all that between the head and the members which are knit together with ligaments and sinewes and live work by one and the same soul Insomuch that we can have no greater union with Christ whilst we are in this mortall flesh DOCT. XVII The confirmation of the same by another similitude and even out of Philosophie it self CErtainly If one and the same soul were in all men it would cause innumerable Persons to be but one man As from one and the same essence in three divine Persons divines conclude that there is but one God And this would appear much more to be true if those many men should have but one head whereunto to be annexed and from whence alone to derive sense and motion What wonder then if the holy Spirit which is but one in Christ and in all the godly knit us so really together that we become one with him and with our selves Yea that we all become one new man in Christ our head For in two respects saith the Apostles that all the faithfull are One new man to wit Epes 2.15 in respect of one Spirit by which and one head unto which we are annexed and knit DOCT. XVIII That from our union with Christ the participation of the benefits of his death and resurrection are derived unto us FRom this our communion with Christ followeth and thereon dependeth the participation of his benefits and salvation which he hath purchased for us and hath residing and abiding in his flesh and bloud For as vine branches cannot suck their nourishment from the vine nor boughes from the tree nor members of the body from the head nor living stones from the foundation unlesse they have a true and reall dependance and connexion with their foundation head tree and vine and
marry which oath he cannot keep without manifest transgressing of the divine Law we determine that he is in no wise to keep that oath DOCT. VII Errours condemned WE therefore condemne all those whosoever invocate or adore call upon or worship either idols or dead men or any thing whatsoever without life As likewise all Anabaptists who simply and absolutely condemne all manner of oaths contending for this that it is not lawfull for a Christian man to swear in any kind And again those who call upon any other besides God to be witnesse to their souls and consciences And to conclude all those whosoever contend for this that vowes and oaths though of themselves impious and such as cannot be kept without wickednesse are yet notwithstanding to be kept CHAP. XXIII Concerning the Church of Christ in generall BEcause the Church of Christ which is his body is known to consist of such as by the bond of the holy Spirit are knit unto him as members unto their head And again the word and the Sacraments are the means by which men are knit unto Christ and these means no where to be had but in the Church And further whosoever are endued with the gifts and graces of Hope Charitie Repentance Studie and care to exercise good works do belong unto the Church Therefore we judge it worth the pains to declare what is our belief concerning the Church especially seeing that there be very great controversies about this article above all the rest And first we will speak of the Church of Christ in generall and so we make confession of our faith with all the Church Afterwards we will speak in speciall of the Church Militant and what pertaineth thereunto DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed WE believe the holy Catholike Church the communion of Saints DOCT. II. What we understand by the name of the Church and the description thereof BY the name of Christs Church we understand a certain number and companie known unto God both of Angells and Men which are not onely predestinated and elected to have perpetuall communion with Christ and mutually one with another as also to worship the true God perpetually according to his will and commandment and to love one another with sincere and perpetuall love and charitie but are also in time effectually called by the holy Spirit out of the number of others and neerely united unto Christ and so true Saints indeed begun from the foundation of the world and by a continuall succession even unto these times gathered together and continued by the bond of the holy Spirit and to be continued even unto the end of the world yea to all eternitie in part already triumphing with Christ in the heavens and in part as yet militant on earth for Christ with sundry enemies preaching and hearing the word of the Gospell administring and receiving the holy Sacraments and in publike and private looking to the observing keeping of Christs commandments DOCT. III. That the Church is a companie consisting of many THat the Church is a companie consisting of many and as it were a body compounded of divers members we are taught in holy Scripture where it is called a Eph. 1.23 the body of Christ which is distinguished by diuers members as also b Iohn 10.3 c. a flock of sheep and the Kingdome of God and c Heb. 11.10 a Citie which consisteth of divers Citizens and by other such like names DOCT IV. That the Church consists onely of the elect which are already incorporated into Christ ANd that these many whereof the Church consisteth are none other but the elect which are already ingrafted into Christ and endued with sanctitie from him we are likewise taught abundantly out of the said holy Scripture both in other places and especially in the Epistle to the Ephesians where the Apostle speaking of the Church and the members thereof saith that we are a Ephes 1.4 chosen in Christ b 7. to have redemption in him c 13. being sealed with that holy Spirit of promise d 22. that Christ was given to be the head over all things to the Church and e that the Church is his body Such a body therefore it is whose members are every one by one and the same Spirit both knit unto Christ their head and likewise one together with another from their head they receive life and from him they are endued with sanctitie so that the whole body of the Church is truely holy and therefore is called the holy Church DOCT. V. That the holy Angells are not excluded from the body of the Church ANd yet from this body of Christ which is the holy Church we do 23. not exclude the Angells and that for these reasons following a Heb. 12.22 1. Because the Apostle speaking expressely and plainly of the Church includeth therein even the Angells also 2. b Eph. 1.10 Coloss 2.10 Because they together with us under one and the same head which is Christ are gathered together into one body and Christ is manifestly by the Apostle called the head of the Angells 3. c Rev. 22.9 Because they call themselves our fellow servants and have with us the same Father and worship the same God and we are all to be together for ever in the same Citie d Heb. 12.22 the heavenly Ierusalem 4. And lastly Because they are holy And the Church is the communion of all Saints DOCT. VI. That reprobates and hypocrites although they be in the Church yet they are not of the Church WE therefore upon good grounds do believe and professe that reprobates and hypocrites although they have their dwelling in the Church and converse with the Saints yet they are not of the Church nor any members thereof forasmuch as they are not truely united unto Christ the Head nor endued with his Spirit and therefore not truely holy For the Apostle St. Iohn speaking of certain hypocrites saith thus a 1 Ioh. 2.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us They are not therefore of the Church whosoever do at length revolt from Christ and not retain perpetuall communion with Christ and with all the Saints howsoever they may for a time seeme great worthy men in the Church either bearing rule and authoritie in a Christian Commonwealth or being set over the whole Church For they are the members of Satan and not of Christ whosoever have not the Spirit of Christ but of Antichrist DOCT. VII That the Church of Christ alwayes was and is but one onely ANd we confesse that the Church of Christ alwayes was and is one onely because the body whereunto Christ was given by his Father to be the Head thereof alwayes was and is but a â—ph 4.4 one one onely Spirit whereby all the members of the body have their
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
sake consider'd in themselves but only for the imputed merits of Christ DOCT. VI. That judgement being ended the godly shall immediately be in heaven with Christ and the wicked in hell with the Devil and his Angels MOreover we believe that immediately after that judgement the godly shall follow Christ into heaven and the wicked with the Devils shall be thrust into hell Christ saying unto those Come ye blessed of my Father but to these Goe ye cursed into fire everlasting DOCT. VII That that day shall be most joyfull to the godly and therefore to be desir'd but to the wicked most sad and so intolerable to them even to hear of it SO we believe that last day will be to them who are grafted into Christ most happy and joyfull and that therefore it is beloved wished for by them and so ought to be desired and loved by us but the most unhappy and sad of all to the wicked whence it is no wonder that they hate that day 2 Tim. 4.8 and cannot endure the mention of it DOCT. VIII Errours 1. WE condemn those who deny that Christ is truly and really in his humane body to descend from heaven to the clouds and from thence to return into heaven with the elect but maintain that all this shall be without any mutation of place only by a sort of appearance as they call it and disappearance who are contradicted by sayings of Angels to the Apostles a Acts 1.11 As ye have seen him ascending into heaven so shall he come 2. We dissent from those who teach that works of godlinesse consider'd in themselves are the true cause for which eternall life is given and are the true deserts of the same the Apostle being of the contrary opinion and saying b Rom. 6 2â— The gift of God is life eternall Neither do we approve the opinion of the Câ—iliasts concerning a thousand years wherein after judgement Christ shall converse with his elect in this world who shall live in the delights of the flesh but such as are seemly and shall beget issue but holy and at length be translated into heaven 4. We condemn and abominate their errour who hold that the fire into which the wicked are sent shall be in time extinct so that even all the devils that live happily in the kingdome of God contrary to the expresse words of Christ a Matt. 25.41 Go into eternall fire CHAP XXX Of life Eternall DOCTRINE I. That all shall receive eternall life who by their good works shall have testified that they were truly ingrafted into Christ and believed in Christ THerefore we believe that at last eternall life that is a full and perfect possession of life eternall shall be given in that last day to all who by the evident works of true faith and piety shall be openly declared before all Angels and men most clearly demonstrated and by the sentence of Christ the Iudge be pronounced to have been truly ingrafted into Christ by the holy spirit and so to have believed in God the Father in his Son Iesus Christ and in the holy Ghost to have been living members of the holy Church and to have had communion with all the Saints and to have obained remission of their sins the Lord himself teaching this who saith a Mat. 25 34 c. that he will say unto those that are on his right hand Come ye blessed of my Father enter into the kingdome prepared for you from the foundation of the world For I was an hungred and ye gave me to eat c. DOCT. II. The foregoing doctrine confirmed and that life eternall is given not in consideration of our works but through Christ in whom we are freely elected blessed and made the sons of God FOr in these words the Lord seemeth to have declared unto us that our good works are the evidences of our election blessing adoption and so of right an inheritance but that the cause for which we shall obtain life eternall and the possession of the kingdome of heaven is partly for that even before the foundation of the world that is before we had done any good that kingdome was freely prepared for us through Christ Eph. 1.3 partly for that we a have been blessed by the Father with all spirituall blessing in Christ and so called by grace justified obtained forgivenesse of our sins sanctified and adopted to be the sons of God through the same Christ and regenerated by his spirit whereby we are made coheirs of that kingdome Therefore forasmuch as the Lord will remember works of piety we do not question but he doth the same that it may be manifest to the whole world that we have truly been blessed elected just children of God to whom the inheritance was due according to that of the Apostle If children then heirs but that we are the children of God is declared by regeneration and regeneration by the effects of regeneration which are the works of faith and piety DOCT. III. That as the life of the godly shall be eternall so also the pains and fire of the wicked shall be eternall BUt as we believe that the children of God shall obtain life eternall so also we confesse that hypocrites and all the wicked shall goe into eternall fire never to be extinguish'd Mat. 25.48 and there be tormented for ever when Christ shall openly say Go ye into eternall fire DOCT. IV. That it can neither be express'd nor conceiv'd how happy that eternall life shall be BUt what that life is and after what manner and how great the felicity which is signify'd by the name of the kingdome of heaven we confesse ingenuously with the Apostle that neither eye hath seen it 1 Coâ— 2.9 nor ear heard it nor hath it entred into the heart of man being a thing greater and of more excellency then that it can be comprehended by human understanding and of such happinesse that greater cannot fall within our desires Therefore we simply believe we who are of Christ we are ruled by his Spirit who depend on his word and who place all our confidence of salvation in him that all shall be most happy and all shine like the Sun in the sight of God Mat. 13.43 1 Cor 11 12. Phil. 1.23 that we shall see God as he is and all live a heavenly and divine life with Christ and his Angels freed from all sin all misery all evil without any more sorrow without fear with out want or desire of any thing because God will be all in all 1 Cor. 15.28 Apoc. 22.3 4 c. and we shall see his face and in that city there shall be no night nor shall there be need of any candle or light of the Sun because the Lord God shall give us light and we shall reign for ever and ever with Christ Iesus our head Spouse Saviour Lord to whom praise honour and glory for evermore Amen FINIS THE CONTENTS OF THE CHAPTERS CHAPTER I. Concerning the Holy Scriptures which are the foundation of all Christian Religion Pag. 1. Chap. II. Concerning God the divine Persons and Properties Pag. 13 Chap. III. Concerning Gods foreknowledge and Pradestination Pag. 19 Chap. IV. Concerning Gods Omnipotency and will Pag. 26 Chap. V. Concerning the Creation of the world the Angels and the first estate of man Pag. 29 Chap. VI. Concerning Gods Providence and his governing the world Pag. 37 Chap. VII Concerning the Fall of man and originall sin and the fruits of it Pag. 44 Chap. VIII What free-will was left unto Man after his Fall Pag. 53 Chap. IX Concerning the Promise of Redemption and Salvation through Christ Pag. 61 Chap. X. Concerning the Law Pag. 65 Chap. XI Concerning Christ our Redeemer Pag. 77 Chap. XII Concerning the true dispensation of redemption salvation and life and therefore the necessitie of our union and communion with Christ Pag. 108 Chap. XIII Concerning the Gospel and the abrogation of the Law by the Gospel Pag. 131 Chap. XIV Concerning the Sacraments of the New Testament Pag. 143 Chap. XV. Concerning Baptisme Pag. 169 Chap. XVI Concerning the Lords Supper Pag. 178 Chap. XVII Concerning Faith Hope and Charitie Pag. 201 Chap. XVIII Concerning Repentance Pag. 209 Chap. XIX Concerning Iustification Pag. â—16 Chap. XX. Concerning the Free-will of a man regenerate and his power unto that which is good Pag. 232 Chap. XXI Concerning good works Pag. 242 Chap. XXII Concerning Invocation and swearing Pag. 252 Chap. XXIII Concerning the Church of Christ in general Pag. 258 Chap. XXIV Concerning the Church Militant Pag. 259 Chap. XXV Of the Government of the Church Militant and of the Ecclesiasticall Ministry Pag. 307 Chap. XXVI Concerning Magistrates Pag. 361 Chap. XXVII Of the perpetuall remission of sins in the Church of Christ Pag. 372 Chap. XXVIII Of the state of souls after death and of the resurrection of the dead Pag. 383 Chap. XXIX Of the glorious coming of the Lord Iesus to judge the living and the dead Pag. 392 Chap. XXX Of life Eternall Pag. 400
expresseth by the name of Heaven Earth and they were all exceeding good Prov. 16.4 And we believe likewise that he ordained them for the use of man and for his own glorie And therefore we acknowledge both the Sonne and the holy Ghost to be Creatour of the world as well as the Father For as much as the Father the Son and the holy Ghost is but one and the same God DOCT. II. That the Heaven is distinguished from the Earth and that the Heaven of the blessed doth differ from the other Heavens NEither do we mingle Heaven and Earth together 2 â—â—r 22.2 Matth. 6.10 nor make a confusion of the Heavens one with another but according to the holy Scripture we make a distinction as we see the elements and all kinds of creatures animate and inanimate to be distinguished And further we confesse that the Heaven in which the souls of the blessed live with Christ and the bodyes of all the godly shall which Christ also calleth his a Iohn 14.2 Fathers house and b Luk. 23.43 Paradise and which the Apostle calleth c Heb. 11.10 A citie which hath foundations whose builder and maker is God We confesse I say that this Heaven differeth from the other Heavens but much more from Earth and Hell Unto this Heaven also the Apostle alluded when he said 2 Cor. 12.2 That he was caught up to the third Heaven to wit above the Heaven of the aire and above all the visible and moveable orbs DOCT. III. That all the Angels were created good although they did not all stand fast in the truth WE believe also That the Angels were all created good and righteous being substances spirituall and immortall and indued with understanding and free-will although they did not all stand fast in goodness and righteousness Iohn â— 44 and the Truth as our Lord Iesus speaketh but did many of them from the very beginning sinne of their own free-will and so became the enemies of God and all goodness the enemies of all mankind and especially of the Church of God liars and speaking lies of their own murderers devils evil spirits and 2 Pet. 2.4 that therefore they were cast down to Hell and delivered into chaines of darkness to be reserved unto judgement DOCT. IV. The causes or reasons why many of the heavenly Spirits were permitted to sinne and became evil ANd this was not without cause permitted by the wisedome of God as we are taught in holy Scripture For besides that God would have his justice and judgement made known unto them as likewise his anger and wrath against sin by what creature soever committed he hath also appointed to use them as his instruments to a 1 King 21.22 tempt us and exercise our faith and patience in b Eph. 6.12 spirituall combats and all to further our salvation and to conclude He would have them to be the executors and administrators of his justice judgements against mans wickedness that as many as c 2 Thes 2.12 will not believe the truth whereby they may be saved should follow the d Tim. 4 1. doctrines of devils giving heed to seducing spirits and e 2 Thes 2 11. believing lies and so f 12. be damned DOCT. V. That the good Angels were by the grace of God preserved in goodness that so they might become God's ministring Spirits for our good AGain we believe That g D 10. innumerable of the celestiall spirits were by the grace of God in Christ preserved that they might not sin with the rest but persist in truth and obedience and that so they became Gods messengers and h Heb 1.14 ministring spirits for the good of his elect to defend and protect them against the devils and to promote the Kingdome of Christ And they do so love us and wait upon us that they do exceedingly i Luk. 15.10 rejoyce for our salvation But they will k Revel 22.9 not be worshipped of us by any means but put us in minde that God onely is to be worshipped and that they are but our fellow-servants with whom we shall also live a blessed and eternall life as the Angels of God in heaven Matth. 22.30 DOCT. VI. That man was created after the Image of God WE believe That after that all other things were created at last man also was a Gen. 1.26 27. created after the Image and likenesse of God his body being b 2 7. formed out of the earth but his soul which is a spirituall and immortall substance being made of nothing and c ibid. inspired by God into his body Not long after a wife also was by God given unto him d 2.22 made of his bone as concerning the body and created after the Image of God DOCT. VII Wherein especialy that Image of God consisted BUt we believe that the Image of God consisted in this especially That as God is the absolute Lord of all things So unto man were e Gâ—â— 1.28 Psal 8.6 7 8. all things made subject that he should have dominion over the fowles of the aire the fishes of the sea and the beasts of the land insomuch that he was the king of all the lower world And again more especially in this That as God is most holy and righteous So also man was f Eccl. 7.29 created upright at the first that is g Eph. 4 24. in righteousness and true holiness as the Apostle doth interpret it DOCT. VIII That Adam had free-will before his fall HEreupon we believe that man in his first estate had not onely this libertie that he could will nothing against his will which libertie hath alwayes remained in man and still remaineth but also that he was indued with such power from above that if he would he might have not sinned and so not have died but have persevered in righteousness and have escaped death Insomuch that his losse of both is to be justly attributed unto himself and not unto any other DOCT. IX Heresies and Errours condemned WE condemne therefore the Valentinians Alarcionites Manichees and as many as have taught or have left any thing in writing behinde them against this article of our Christian faith whether they feigned the world to be made by some other God then the Father of Christ or whether they held that all things that are good were made by one God that is good and all things that are evil by another that is evil For how can he be God which is not the chief and soveraigne good and the onely maker of all good things We condemne also all those which hold that the soul of man was made of the substance of God or which deny it to be immortall and alwayes working or which make the Image of God to consist onely in the dominion over his creatures or last of all which deny that the first man was created by God at the first with free-will truely so
abide in them So neither can we from Christ our head foundation tree and vine unlesse we be truely ingrafted into him by the holy Spirit and be made flesh of his flesh and bone of his bones And they do us great injurie that therefore say we deny the true participation of Christ's flesh and bloud and hold onely the participation of his gifts and benefits because we do not admit that which ought not to be admitted that Christ true body doth really passe through our mouthes into our bodyes As if the communion which is made by the holy Spirit and by faith were not true and essentiall whereas nothing can more nearely joyne divers substances and natures together into one then the holy Spirit As we see it in the incarnation of the Son of God and the creation of man compounded of soul and body Certainly if the communion with the body and bloud of Christ which is made by the Spirit onely and by faith be not true and saving unlesse the body bloud passe through our mouthes into our bodyes Christ hath not provided well for his Church And further he would have the same to be made at the receiving of the Gospell as also in Baptisme As a 1 Iohn 1.3 Iohn witnesseth of the first and the b 1 Cor. 12.13 Apostle of the second This is our confession concerning communion with Christ in generall and concerning the dispensation of salvation and life which is in Christ Iesus DOCT. XIX Errours condemned WE therefore disallow and mislike the errour of those which teach that by the opus operatum or performance of the outward work without faith and true union with Christ remission of sins may be obtained and salvation communicated unto men But we condemne for blasphemie the doctrine of those which teach that remission of sinnes and salvation may be obtained by works not commanded by God but invented by men and those such as are full of superstition and idolatrie We condemne likewise those which making no account of the ministerie of the Word teach that salvation may be had as well without as by the hearing of the Word and the receiving of the Sacraments and likewise those which contend that the children of infidells as well as the faithfull in their mothers wombes are made partakers of Christ's benefits CHAP. XIII Concerning the Gospell and the abrogation of the Law by the Gospell FOrasmuch as the Gospell in the first place and then also the Sacraments to wit Baptisme and the Lords supper are the outward instruments and meanes by the lawfull use and administration whereof our Redeemer and Lord Iesus Christ is wont to offer and dispense unto the would the benefit of redemption and remission of sinnes and communicate himself unto us his chosen by the power of his Spirit and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself Therefore we have studied and endeavoured briefely and plainly to declare unto the Church of God what is our faith and belief concerning them DOCTRINE I. What the Gospell is AS concerning the Gospall then according to the signification received and used in the Church we believe that it is none other but the heavenly Doctrine concerning Christ preached by Christ himself and his Apostles and contained in the books of the New Testament declaring unto the world most wellcome and joyfull tidings to wit that mankind by the death of Iesus Christ the onely begotten Son of God is redeemed so that for as many as repent and believe in Iesus Christ free pardon and forgivenesse of sinnes salvation and eternall life is prepared For which cause it is worthily called by the Apostle the Gospel of our salvation Eph. 1.13 DOCT. II. That the Gospel was indeed promised by the Prophets but published by the Apostles FOr though this mysterie was revealed unto the Fathers even from the beginning of the world and the Prophet also spoke concerning it yet they preached promises Evangelicall that is of the Gospell which the Iews retained amongst themselves rather then the Gospel it self which was to be published to all nations For they prophesied and foretold that which was to come but did not declare any thing present or past As the Apostle teacheth in the Epistle to the a Rom. 1.2 Romanes and Peter in his first b 1 Pet. 1.10 Epistle DOCT. III. That the Fathers by faith in the promises concerning Christ the Redeemer to come were saved as well as we which now believe the Gospell YEt we doubt not but that the Fathers which believed the promised of the Gospel concerning the coming of Christ and his breaking the Serpents head were saved as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come and that he hath redeemed the world As the Apostles abundantly teacheth both in other places and especially in the Epistle to the c Rom. 4.3 Romanes concerning Abraham and in the d Hebr. 11.1 Epistle to the Hebrews concerning all others That it is high blasphemie to say that the Fathers had onely promises of earthly things and that they received them but not heavenly as remission of sins and eternall life For what the Gospel is to us properly taken the same were the promises of the Gospel to them that is a Rom. 1.26 The power of God unto salvation to every one that believeth DOCT. IV. That the Doctrine of the Gospel for the substance thereof is most ancient yea eternall FRom whence we understand that the Doctrine of the Gospel as concerning the substance thereof is not new but most ancient being preached to the Fathers even from the foundation of the world That the Gospel not without good reason is called by Iohn the b Revel 14.6 Everlasting Gospel DOCT. V. What the parts of the Gospel be and how many THe Gospel may be reduced to three heads concerning our duty The first is c Act. 20.21 Repentance towards God The second faith toward our Lord Iesus Christ The third care a Matt. 28.20 to observe all things whatsoever Christ hath commanded us DOCT. VI. The explication of the opinion fore-going FOr the Gospel propounding and setting before us Christ with the full grace and mercie of God with full expiation and remission of sins with perfect salvation and eternall life requireth onely three things of us The first is that grieving heartily and truely for the sins committed in the whole course of our life past we desire of God even from our hearts and souls to change and renew our minds wills and affections to the obedience of his divine will earnestly studying for it and begging it of him by our prayers The second is that by faith laying hold on Christ with all the treasure of his merits we believe certainly without all manner of doubting that all our sins of the grace and mercie of God for Christ's sake onely are
pardoned and forgiven for ever that we are received into grace and made the Sons of God and heires of eternall life The third and last is that being perswaded of the free pardon and forgivenesse of our sins and eternall salvation for Christ's sake and merits we afterwards labour to keep and observe all things whatsoever Christ hath commanded us for the glorie of God and the salvation of our neighbour keeping faith alwayes even unto the end and stedfastly believing that whatsoever sins we commit in our new obedience are not imputed to us and that for Christ's sake onely as also that by the imputation of Christ's most perfect obedience righteousnesse and holinesse unto us our imperfect obedience is made perfect and so reputed and accepted for most perfect in the sight of God The commandments of Christ may be all reduced unto three That denying ungodlinesse and worldly lusts we should live SOBERLY in respect of our selves RIGHTEOUSLY in respect of our neighbour and GODLY a T it 2.12 in respect of God in this present world a 13. Looking for that blessed hope and the glorious appearing of the great God and our saviour Iesus Christ This we believe to be the sum of all that Christ requireth of us in the word of his Gospel and therefore that they are true Gospellers and Christians indeed whosoever with studious care and diligence give themselves wholly to the observation hereof DOCT. VIII In what things most especially the Gospel differs from the Law ANd it appears sufficiently by what hath been said That we confound not the Law with the Gospell For although we confesse that God is the Authour of the Law as well as the Gospel and again that b Rom. 7.12 the Law of it self is holy and just and good as well as the Gospell yet we believe that there is a great deal of difference between them and that not onely because that was delivered to the Iews onely whereas the Gospell belongeth unto all nations nor yet onely because that was temporatie and to last onely untill Christ whereas the Gospel is everlasting not yet onely because that was delivered by Moser and expounded by the Prophets whereas the Gospel was brought unto us by Christ and published unto the whole world by the Apostles Not for these reasons onely I say but more especially for these which follow First because the matters of the Law consists in commandments with curses irrevocable added thereunto if they be broken in the least part It hath indeed the promises not onely of earthly and temporall blessings but also of heavenly and eternall but yet they are all with a condition of most perfect righteousnesse and obedience and not of free grace But the Gospel is properly the message of glad tidings freely setting before us Christ our Redeemer freely pardoning and forgiving sins and saving us not requiring any thing at our hands for the attainment of salvation but onely true faith in Christ which we cannot have without repentance together with a care to do Gods will as we declared before Secondly because the Law did not enable us for the doing of that which it required for it gave us no power whereby we might be saved and so was insufficient and a 1 Cor. â— 6 a killing letter and b 7. the ministration of wrath and death rather stirring up sin then taking it away But the Gospel requireth no more of us then it enableth us to performe and so communicateth really unto us what is offered forasmuch as the holy Ghost worketh thereby in the elect at the preaching thereof stirring up in them true faith whereby to lay hold on Christ when he is offered unto them and together with him everlasting salvation For c Rom. 10.17 faith cometh by hearing of the Gospel but obedience cometh not by hearing the Law For the holy Ghost at the hearing of the Law did not enable them to keep it whosoever heard the same whereas it doth stirre up faith in the elect at the hearing of the Gospel For which cause as the Law is called the killing letter so the Gospel is called the quickning Spirit or the a 2 Cor. 3.6 Spirit giving life And therefore it is a true and effectuall instrument and meanes unto salvation to every one that believeth From whence followes a third difference which is this that the Law was not wrote in the hearts of men but in tables of stone so that there was not any change in men wrought thereby But the Gospel is wrote in the hearts of the elect by the holy Ghost and worketh in them b 2 Cor. 3.18 a change and true renovation being used by the holy Ghost as an instrument of our sanctification and salvation DOCT. VIII That by the Gospel the Law of Moses is partly taken away and partly not IT appears manifestly by what hath been said what our faith is concerning the abrogation of the Law by the Gospell We believe first that by the Gospel forasmuch as it declareth unto us the fulfilling of all things which were fore-told by types and figures in the old Testament concerning Christ as we shewed before in the 11. Chap. The Law concerning Ceremonies and sacrifices and all the externall Mosaicall worship is absolutely abrogated according to that of the Apostle teaching that they were a Hebr. 9.10 imposed on them untill the time of reformation and that of the Evangelist that b Iohn 1.17 the Law was given by Moses but grace and truth by Iesus Christ Secondly Forasmuch the Gospel is one instrument of the holy Ghost whereby we are ingrafted and united unto Christ and made partakers of redemption and salvation as we shewed in the 12. Chap In that regard we confesse that even the Morall Law also as concerning the curse denounced against the transgressours thereof is by the Gospel of Christ abrogated according to that of the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus A signe whereof this is that they d ibid. walk not after the flesh but after the Spirit But forasmuch as the Doctrine of the Gospel requireth repentance of us and sanctitie of our whole life and that we live soberly righteously and godly In this regard I say it taketh not away the Morall Law For it agreeth altogether with the Doctrine of the Gospel concerning eschewing vices and following after virtues Thirdly and lastly forasmuch as Christ by his Gospel hath not taken away the Politicall or civill Laws by which commonwealths are governed which are agreeable to the Law of nature Therefore we leave it free to Magistrates to use the Laws which were delivered to the commonwealth of the Iews and to govern their people thereby considering that there are none more equall and just then they Wherefore if there be any one that dare presume to say that by the Gospel of Christ the government of commonwealths is overturned or troubled he offers
and the drinking of his bloud if any man will have life in him and consonant and agreeable unto the words of Christ are the words of the Apostle also saying b 1 Cor. 11.27 Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the true body and bloud of the Lord. Neither do we doubt but as Christ openly commanded the bread to be eaten so also not long after where he said this is my body he secretly commanded that also to be eaten no lesse then the bread but yet each after it's own manner DOCT. VIII That none but the faithfull do truely eat the true flesh of Christ BUt yet notwithstanding the flesh of Christ is in the Supper offered unto all to eat we believe that they are the true faithfull onely which do truely eat thereof And that for these reasons First because they onely have communion with Christ and so also with his flesh and bloud but others have not neither are they made partakers thereof when they receive the bread Secondly because they onely have the Spirit of Christ by the power of whom alone the flesh of Christ is truely communicated Thirdly because they onely bring faith with them without which there can be no true receiving and eating thereof For neither doth Christ himself truely and really exhibit his true body but to them who as truely believe that his body was delivered unto death for them and his bloud poured forth for their sins as they believe that those words are true THIS IS MY BODY DOCT. IX That Hypocrites eat the body of Christ Sacramentally MEan while we deny not but that even Hypocrites themselves void of true and justifying faith when they receive and eat the bread as the Sacrament of the Lords body may be said in some sort to eat the true body of Christ to wit Sacramentally but not truely and really As the Apostle in like manner saith that all the Corinthians which were Baptized with water were also sanctified and justified to wit Sacramentally as we declared before although they were not all truely made such DOCT. X. That of those that eat there are three sorts and so divers manners of eating FRom whence we are taught that there are three sorts of men of whom there may a question be made whether they eat the flesh of Christ or no. The first is of thē which receive the bread as common bread and not as a Sacrament And these eat not the body of Christ in any sort but are true Capernaites and their eating is merely carnall The second is of them which contrarily eat not the bread at all but yet not out of contempt but believe the Gospel onely and their eating is merely Spirituall The third and last sort is of them which not content onely with believing the Gospel receive the bread also not simply as the first as if it were bare and common bread but as the Sacrament of the Lords body whereupon they may be said also to receive and eat Sacramentally But forasmuch as this may be done by the true Godly as well as by those which are hypocrites and ungodly but yet after a different manner the one sort eating also by faith and the other without true faith Therefore also we say that the ungodly and hypocrites eat onely Sacramentally but the true Godly both Sacramentally and truely and Spiritually and so unto salvation DOCT. XI That by faith onely the true body of Christ is eaten BUt whereas we say that the faithfull onely receive the true body of Christ not Sacramentally onely but also truely we understand it of eating not with the mouth of the body but the mind and Spirit endued with faith and that by the operation of the holy Spirit effectually working in us and applying Christ wholly unto us For it is the food of the mind as a Cyprian Serm. de Coena Cyprian speaketh and not of the belly And as Christ speaketh and St. Augustine expounds it b Ioh. 6.36 It is the Spirit that quickeneth the flesh profiteth nothing And the Apostle teacheth That c 1 Cor. 12.13 by one Spirit we are all Baptised into one body and have been all made to drink into one Spirit And if all our true union with Christ is by the holy Spirit although he with his body be in heaven and we on earth It is necessarie also that the eating be after the same manner For what is it to eat but to receive and unite the food unto thee for the nourishment of that part for which it is appointed Now the flesh of Christ as we said before is the food of the mind and not of the belly Neither truely do we eat the body of Christ any otherwise but as it was delivered to death for us made without bloud as the words do sound and the breaking of the bread doth represent unto us and also as the passeover and other sacrifices were wont to be eaten But now the body liveth and cannot be without bloud As at the first Supper it was neither dead nor without bloud To say then that properly that body doth passe into our bodyes and that by the mouth it is no lesse then sacriledge To what end also is this that as the bread is distributed without the wine and the wine without the bread so also the body without the bloud and the bloud apart without the body is given in the Sacrament of the Lords Supper But that we may understand that the body and bloud in their very substance and as they are in heaven do not passe through our mouthes but are received onely by a faithfull remembrance stirred up in us effectually by the holy Spirit For this is the thing which the Lord required saying a Luk. 22.20 This do in remembrance of me And again b 19. This is my body which is given for you For in so speaking he required faith of them by which they should believe this and by believing eat that is apply it to themselves for the food and life of their souls Wherefore we are verily perswaded that they do truely and not imaginarily eat the flesh of Christ whosoever believe that it was delivered unto death for an expiatorie sacrifice to cleanse them from their sins and so believing embrace with a faithfull mind and apply it unto themselves And whosoever thus eat the body of Christ as dead we doubt not but they are more and more joyned and knit unto it now being living and quickning according to the promise of Christ who having first said c Ioh. 6.56 He that eateth my flesh afterwards added dwelleth in me and I in him DOCT. XII That the opinion concerning the eating of Christs body corporally is not to be admitted as being vain and improfitable Furthermore forasmuch as this manner of eating the flesh of Christ to wit by faith is certain and saving and that other feigned manner of eating by the
mouth of the body cannot be demonstrated unto us out of the holy Scripture and again Though we should grant that there may be some probabilitie for it yet it is neither necessarie nor behoofull for the soul but contrarily doth bring with it many mischiefs into the Church as monstrous heresies idolatrie worshipping of idolls stirrs contentions schismes dissipation of Churches so exposes our Christian Religion to be derided by infidells We believe that true pietie requires that we rest contented with that manner of eating which is by the Spirit and faith not troubling our selves about the other but taking our leave of that embrace after a godly manner and entertain brotherly charitie peace one with another for which end also the holy Supper was instituted For last of all that manner of speech cannot be granted in any other sense but as we are wont to say that we have received with our ears what we understand by hearing the word with our ears But we are altogether against bringing in into Christian Religion such phrases or manner of speaking as is strange and not used in holy Scripture especially if it be not onely unprofitable but also pernicious DOCT XIII That in the Lord's Supper the flesh of Christ is truly present but yet after a Spirituall manner FRom what hath been said both concerning the true union and also the true eating is easy to be gathered what our belief is concerning the true presence We believe then that if we be truly and really united with Christ and so with his flesh and bloud and if we eat his flesh and drink his bloud indeed the same Christ is present with us not onely by his Deitie but also by his flesh and bloud to as many as are united with him and eat his flesh and drink his bloud For what can be more present to thee then that which thou doest truly eat and drink and whereunto thou art conjoyned by thy substance and which again is coupled unto thee by it's substance and from whence as from the head life sense and motion is derived unto thee as unto a member DOCT. XIV That as the union and eating is such is the presence to wit Spirituall ANd as the union as well as the eating is wrought by the Spirit and faith so also we are taught and believe that the presence is onely Spirituall and in such men as are endued with the Spirit of God and faith And therefore that it cannot be hindred by any distance of place though never so great DOCT. XV. That a thing is so farre said to be present or absent as it is either received or not received FOr it is not the nearnesse or distance of place that makes a thing to be present or absent but the partaking thereof or the not partaking The Sunne we know although it be farre remote and distant from us is notwithstanding said and truly said to be present to our eyes forasmuch as we are made partakers of the light thereof and again it is said to be absent when as it is either by the interposition of clouds concealed from us or else is gone down to the other Hemisphere that it cannot be seen of us August ad vol. Epist 3. Col. 10. With the blind man the Sun is never present although it shine upon his eyes never so much As the case is likwise with the deaf man as concerning Musicall Harmonie and with the unskilfull and unlearned man as concerning the understanding of an unknown tongue or scholarlike oration God also is said to be farre from the ungodly because he is not received of them by faith although by his essence he is not farre from any one of us For in him we live move have our being As farre forth therefore as a thing is received or not received by us whether it be by way of nutrition or by the senses or the understanding or any other way so farre forth it is said either to be present or absent DOCT. XVI What manner of presence it is that we deny and what it is that we admit WHerefore although we deny that either the substance of the bread is changed or annihilated and reduced into nothing and that the true flesh of Christ succeedeth in the place thereof and so is made present that the true substance of the body of Christ lies hid under the accidents of bread and again Although we deny that the flesh of Christ is really and substantially present in the bread which hath no union with it but onely Sacramentall which is sounded in the mysticall relation and again Although we deny that it is present to the wicked and ungodly which have not that Spirituall communion with Christ neither can be said truely to eat his flesh And further Although we do not admit of such a presence of the body of Christ by which as at the first Supper it was present to the Apostles after a visible manner Yet now it is present to the faithfull upon earth at the time of the Supper though after an invisible manner and not comming within the compasse of sense because this is not onely contrary to the nature of Christs body but also manifestly repugnant to the holy Scripture And to conclude Although we detest and abhorre that manner of presence after which some feigne that the flesh of Christ is really and substantially every where present Yet we believe and confesse such a presence as by reason of the things which are truely present to us because we are truely made partakers thereof is no lesse essentiall then it is Spirituall and that both for the things which are truely present to us because we are truely made partakers thereof and also for the manner after which they are present and and truely communicated unto us Moreover we do in no wise deny that the flesh of Christ is present in the bread and his bloud in the wine but yet we would have it to be understood in such manner as we are wont to say that whatsoever is preached and offered unto us in the word of the Gospel the same is also present and contained in it For the Sacraments are the visible word and every thing signified is after some manner in it's signe and is wont to be exhibited together with it DOCT. XVII That the presence of Christs body in the Supper depends not on ubiquitie but on the words of Christ FRom whence it is manifest that the presence of Christs body in the Supper depends not on ubiquitie as some have dreamed but on the words of Christ working in us to whom it is made present by the holy Spirit For had the Apostles eaten the bread which they received from the hands of Christ before they had heard and received by faith these words of his THIS IS MY BODY they had certainly received and eaten nothing else but bread So that for the establishing of the reall presence in the bread that monstrous and prodigious opinion
concerning ubiquitie a thing odious to God and his Church fetcht out of the distinction of the School-men but contrarie even to the opinion of the School-men had then nothing at all helped them And this is our belief and confession concerning the communion the true eating and the true presence of Christ's body DOCT. XVIII What rites and ceremonies are to be used at the celebration of the Lord's Supper COncerning the rites and ceremonies to be used at the celebration of the Lords Supper this onely we say That those are most to be approved which come nearest to the practice of the Apostles CHAP. XVII Concerning faith hope and charitie DOCTRINE I. That faith is very necessarie unto our communion with Christ and so that we may be made partakers of salvation FOr the ingrafting us into Christ and the furthering our communion with him the holy Spirit indeed useth externall meanes and instruments to wit the word of the Gospel and the Sacraments But yet unlesse by the same Spirit there be stirred up in us faith whereby we may embrace Christ offered unto us with all his treasures we must confesse that those outward meanes and instruments are not at all profitable unto us to salvation And therefore we doubt not to say that faith is necessarie to unite us unto Christ and to make us partakers of his benefits DOCT. II. What is understood by the name of faith BY the name of faith we understand not any humane opinion or perswasion concerning God and concerning Christ Eph. 1. â— but the gift of divine wisdome and prudence stirred up in our hearts by the holy Spirit upon the hearing of the word whereby giving assent unto all the word of God revealed in the holy Scripture and the Gospel most especially which brings us joyfull tidings of our redemption wrought by Christ we do therein truely understand God and his will Christ our Mediatour and his benefits we do certainly know and most lovingly embrace them we do upon a firme confidence which we conceive of the mercy of God and his infinite love towards us call upon him whereby we are as it were set on fire and inflamed to love him again and are forced as it were to performe faithfull service unto him and constantly throughout the whole course of our life glorifie him by our good works and deeds of charitie towards our neighbour DOCT. III. The confirmation of what hath been said concerning faith FOr true faith is not from the wit of man or naturall ingenie but it is the a Phil. 1.29 gift of God neither is it given unto all but to b Tit. 1.1 Act. 13.28 the elect onely neither is it onely an opinion uncertain and doubtfull but c Heb. 11.1 the substance of things hoped for firme and sure and a most certain evidence of things not seen neither cometh it by the hearing of humane reason but d Rom. 10.17 by hearing the word of God and relyes onely on the authoritie of Gods word and promise neither is it an hypocriticall and feigned assent but sincere and e â— Tim. 1.15 out of a pure heart neither is it a temporarie perswasion f Matt. 13.21 during for a while but constant and perpetuall although it be often weakened by our sins neither is it blind and rash but the onely g Eph. 1.8 wisdome whereby we know God and Christ and heavenly things and Christian prudence whereby we are taught not to abuse that knowlege of God but to use it to a right end neither is it a Iam. 2.20 dead but living and b Gal. 5.6 working by love DOCT. IV. That faith cometh not all at once but hath it's increase from time to time BUt although the faith of the elect never faileth totally and altogether but ever liveth yet we never knew it so perfect and complete in any but that every day it stands in need of increase for which the c Luk. 17.5 Apostles themselves prayed and we also at all times ought to pray DOCT. V. That confession of the truth cannot be separated from true faith WE believe also that true faith cannot consist without a willingnesse and readinesse to confesse the truth ingenuously as occasion is offered d Rom. â—0 10 For as the Apostle saith With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Wherefore we condemne libertines and others of the same mold and stamp who think that it is free for them in every place and in all companie to dissemble the truth and to fit themselves for all religions DOCT. VI. That hope ariseth from faith WE believe also that hope ariseth from faith and that faith is the foundation thereof according to the Apostle a Heb. 11.1 Faith is the substance of things hoped for For therefore do we hope for things to come and through patience assuredly expect them because we have the promise of God which we believe and whereon we rely DOCT. VII What hope is NOw hope is the gift of God whereby what good things God hath promised though yet neither had b Rom. 8.24 nor seen we do through patience waiting on the mercy of God for the onely merits of Iesus Christ so assuredly expect as we do certainly believe DOCT. VIII From whence ariseth the certainty of hope FOr the hope of us Christian men ariseth not from humane promises neither is it nourished by humane merits nor relyeth it thereupon but being supported and upheld by the onely truth of divine promises confirmed unto us many wayes and sealed in our hearts as likewise by the almightie power of God which promiseth declared in generall towards all believers but most especially manifested in Christ at what time he raised him up from the dead and exalted him above all heavens to sit at his right hand and again by the obedience of Christ alone on whom we believe and in whom we trust it doth certainly and constantly expect the complement or accomplishment of our salvation to wit the resurrection from the dead the glorious coming of the great God and our Lord and Saviour Iesus Christ and a full and plenarie possession of an heavenly inheritance DOCT. IX That from faith ariseth also love and charitie WE believe also that true charitie ariseth from true faith for faith worketh by love and thereby is declared the efficacie of faith St. Paul teacheth that the a Gal. 5.6 faith in Christ which is most available is that which worketh by love and to this purpose saith St. Iohn b 1 Iohn 4.2 He that loveth not knoweth not God Therefore we do not acknowledge them for brethren whosoever boast of their c Iam 2.15 16 faith and yet have not charitie For d 26. faith without works is dead DOCT. X. That charitie is the gift of God WE believe also that even charitie it self is the gift of God whereby we are so affected that with all our
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
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
he addeth c But he that is Spirituall judgeth or discerneth all things and another place b 15. It is God which worketh in us both to will and to do of his good pleasure d Phil. 2.13 DOCT. VI. That the regenerate man is not onely moved by the holy Ghost to work but is himself also an Agent OUt of the writings of the Apostles and by other testimonies of the holy Scripture we are taught and confesse that the regenerate are so moved by the holy Ghost that yet themselves also are Agents and that in them God so worketh both to will and to do that yet they themselves are those which both will and do For they are not stocks or beasts but men endued with a minde whereby they understand and a will whereby they will and whereby they command other faculties and power both of soul and body to put in execution those things which are good DOCT. VII That the power of Free-will in the regenerate is still infirme and weak in such sort that we continually stand in need of Gods fresh supply and assistance and cannot do all that we would BUt because our regeneration is but onely inchoate or begun and not as yet perfect so that whereas we before were flesh altogether but now consist partly of Spirit and partly of flesh which still fight within us one against the other in such manner that the good which we would that we cannot do but do serve with our mind the Law of God and with the flesh the Law of sin Therefore we believe what also we find by experience that there is still much slaverie in the regenerate much blindnesse in the minde and understanding much pravitie in the heart and affections and many weaknesses and infirmities in all the powers of soul and body So that we dayly stand in need of a new supply of Gods grace whereby our mindes may be more and more illuminated our wills corrected and reformed and our powers to that which is good increased and perfected And therefore as long as we are here in the flesh our Free-will is never truely and perfectly free that is having by it's self sufficient power to eschew that which is evill and do that which is good especially when as the events also of all things are not in our power but in the hand of God and it is further necessarie that all those things come to passe or be done not what we have thought upon but whatsoever a Act. 4 2â— his hand and his counsell have determined before to be done DOCT. VIII That God doth so rule and govern the mindes and wills of the godly that even in the conflict of temptations and the flesh he suffereth them not altogether to fall away from him YEt still this we hold that as many as are truely ingrafted into Christ they have their mindes and wills endued already with the holy Spirit and that for Christ his sake they are by God so ruled governed and sustained that although he suffers them to be weakened sundry wayes and by divers tentations yet he never suffers them b Ier. 32.40 Luk. 22.32 Rom. 8.35 totally and finally to fall away sinking under their tentations and so at length perish everlastingly DOCT. IX Errours Condemned WE therefore condemne all those whosoever either deny or extenuate Regeneration holding that a man regenerate is as impotent and unable to that which is good and as mere a slave to sin as he was before his Regeneration contrarie to divers and those also most cleare testimonies of Scripture concerning the freedome of the regenerate from the slaverie of sin and their freedome also to that which is good to say nothing of the injurie which is done unto the holy Spirit which both dwelleth and also worketh in us And again we condemne those which will have a regenerate man so to be freed from all the slaverie of sinne but he cannot sinne any more at all We condemne them I say because they hold that which is contradictorie unto the word of God throughout the whole Scripture and contrarie also to dayly experience For although we are not suffered to sin unto death yet it is most certain that we commit many sins which of their own nature are worthy of death Neither do we like their opinion which in the regenerate man do so farre forth extenuate the power of the Spirit and again do amplifie the reliques of the flesh that they say the operation of the Spirit is oftentimes by the strength of the old man quite extinguished and further teach that even the regenerate man himself may altogether fall away from the grace of God and so perish everlastingly Whereas God by his Prophet contradicts them saying a Ier. 32.40 I will put my feare in their hearts that they shall not depart from mee and the Apostle affirmeth that b 2 Tim. 2.19 the foundation of God standeth sure c. And again c Philip. 1.6 He which hath begun a good work in you will perform or finish it untill the day of Iesus Christ CHAP. XXI Concerning good works DOCTRINE I. That those which are ingrafted into Christ have also from thence both to live themselves and also to shew forth the works of life unto others and that this is the chief end of being ingrafted into Christ AS the vine-branch from the vine draweth not onely for it self sap and nourishment whereby it self liveth but also that whereby it bringeth forth fruit unto us So also we believe that the Saints and godly upon earth have also from Christ into whom they are ingrafted not onely life whereby they live themselves but also wherewith all to shew forth the fruits of good works to the glorie of God and the edifying of the Church For the Lord himself saith a Ioh. 15.5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth mach fruit Whereunto also is very pertinent that of the Apostle a Eph. 2.10 We are his workmanship created in Christ Iesus unto good works which God hath before ordained or prepared that we should walk in them DOCT. II. What we understand by the name of good works NOw by the name of good works we understand all those actions and works which according to the prescript of the will of God revealed in his word out of a b 1 Pet. â— 5 lively faith in Christ and so c 1 Tim. 1.5 out of a pure heart are performed of the regenerate by the holy Spirit For as d Rom. 14.25 Whatsoever is not of faith is sinne so whatsoever works are done out of a e 1 Tim 1.5 lively faith and a pure heart and a good conscience good works they are necessarily Wherefore we hold that the works which are done by the ungodly without faith and the word of God and the leading and guidance of the holy Spirit howsoever they may have a glorious
partly by the ministry of others BUt we understand a double sort of government whereby Christ rules his Church one by which he by himself and by his Spirit without any cooperation of men raignes internally in the minds of believers and worketh in them both to will and to do Phil. 2.13 and consequently all in all Eph. 1.23 and leads them to what is good and defends them from evil against Satan the world and all their enemies Another by which he so governes the Church as not to disdain to make use of the ministry and care of others as Angels and men especially to the well fare of the Church according to the Apostles saying concerning Angels That they are ministring spirits Heb. 1.14 sent forth to minister for them that shall be heires of salvation and likewise concerning men 1 Cor. 3.5 We are the Ministers of God by whom ye believed For even as in man the head of it self by the power of the mind which principally resides and acts in it doth rule the whole body in such manner as yet to make use of every member for the benefit of the whole so also Christ performeth the office of head of the Church in the government thereof and that not for his own sake or that he hath need of our ministry but he doth it in regard of our necessitie together with the manifold advantages and honour it receives thereby DOCT. III. The difference between the ministry of Angels and men BUt we admit a difference between the ministry of Angels and that of men in that they are not sent either to teach in the Church or to administer the Sacraments but to perform other offices and those for the most part invisible and not alwayes or ordinarily nor to all but when and to whom it seems best to God but the ministry of men is both manifest and perpetuall and belongs to all DOCT. IV. That it is not without great reason that Angels are not appointed to teach in the Church but men MOreover we conceive that it is not without great reason and wisdome ordained by God that Christ should teach in the Church not by Angels but by men aswell because we are more ready to suffer our selves to be familiarly instructed by such as our selves then by spirits of a strange nature and unwonted majesty as for that we might otherwise be with more ease deceived by Satan pretending a mission from God and transforming himself into an Angel of light which two reasons are not the least in our judgement why the Son of God when he assumed the office of a Teacher in the Church would be made man our brother and familiar Heb. 4.15 and like unto us in all things sin onely excepted whereunto that may be referred also Heb. 2.12 I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee and that Heb. 1.1 In these last dayes he hath spoken unto us by his son to wit when he was made man and conversed familiarly in the Church DOCT. V. That there are two sorts of men chiefly whose ministry Christ useth to the government and protection of his Church ALthough in all this great body of the Church there is no member which Christ doth not imploy to some benefit of the other members and consequently of the whole body according as St. Paul teacheth 1 Cor. 1â— 7 yet in the mean while we confesse there are two principall sorts of men whose ministry and help he useth to the government and preservation of the Church as in the first place the Teachers and other ministers of the word and Sacraments and charges Ecclesiasticall and next pious Princes and Magistrates Neverthelesse we do not confound their functions one with another but acknowledge them to be not onely distinct but of a much divers nature amongst whose differences this is not the least that the ministry of Teachers is alwayes necessary for the Church but that of the civil Magistrate is not so since the Church never was destitute of the former but hath oftentimes wanted and may want the latter DOCT. VI. In what things the Ecclesiasticall ministry is principally imployed BUt as the summe of Christian Religion confists in three things namely in faith in Christ in continuall repentance that is in the mortification of our flesh and lusts and in the quickning of the spirit and lastly in love towards our neighbour so also we conceive there are three principall parts of the Ecclesiasticall ministry first to teach and preach the word of the Gospel and likewise to administer the Sacraments and offer the publick sacrifices of praise to God next to watch over the flock to observe the conversation of every one to be diligent in the correction of wickednesse and to take care that every one as a true Priest present himself a living sacrifice Rom. 12.2.1 holy and acceptable to God and lastly to undertake the care of the poor and sedulously to endeavour that nothing be wanting to any one DOCT. VII That according to the three parts of Ecclesiasticall ministry there are appointed three orders of Ecclesiasticall ministers SO likewise according to these three parts of Ecclesiasticall ministry above-mentioned we see in holy writ three especiall orders of Ecclesiasticall ministers appointed by the Lord the first whereof is chiefly imploy'd in those things which appertain to the exciting and cherishing of faith in Christ such are the Teachers and Pastors which administer the word and Sacraments in the congregations of the faithfull the second in those things which are peculiarly ordained for the exciting of repentance in the brethren such are the Elders and Overseers of manners who undertake the care of discipline and use all their endeavours that every one live Christianly and piously to the glory of God and edification of the Church of which the Apostle treateth in severall places but chiefly in the Epistle to Timothy 1 Tim. 5.17 19. according as that place is expounded by St. Ambrose and all the best interpreters but the third especially manageth those things which appear to belong to charity as the taking care of the poor and sick Rom. 16.1 1 Tim. 3.2 12. Phil. 1.1 such are the Deacons spoken of in the Acts and otherwhere frequently by St. Paul DOCT. VIII That some ministers are ordinary and perpetuall others extraordinary and called onely for a time MOreover of Ecclesiasticall ministers especially of those which are to preach the word and undertake the care of the whole Church we understand there are two principall kinds One of those which the Lord Iesus doth ordinarily adjoine fellow-labourers with himself in the gathering teaching and ruling of his Church and consequently as his will is should be perpetuall in that charge who are wont to be called ordinary ministers such were the High Priests and Levites in the Church under the Old Testament and in the new the Teachers and Pastors The
other is proper to Ministers and persons design'd to Ecclesiastical offices which is therefore wont to be call'd the discipline of the Clergie DOCT. XXXVII The particulars of general Discipline THe common and popular discipline consists chiefly in these particulars First as to the ground-work that when any one is received into the Church that he learn to know God Christ call upon him understand what his commands are This is performed by Catechising whereby the summe of Christ an Religionis taught being thus instructed he is to professe his faith before the whole Church and to promise obedience to Christ and his Church according to the doctrine of the Gospel Rom. 10.10 Mat. 28.20 Secondly because not to proceed in the way of God is to relapse therefore to the end the godly may make good progresse in piety they ought to meet together in holy Assemblies at appointed times and places and apply themselves to the hearing of the word of God to joyn in Prayer with others and exercise charity towards the poor by contributing their offerings liberally Thirdly in regard that in this progresse we oftentimes fall some more grievously and with greater scandall to the Church others lesse hainously therefore there is another particular consisting in the Censure of manners Matt. 18 15. c. 1 Tim. 5.20 to wit that every one do submit himself to their Censure even to the end of his life and admit of brotherly correction And if any one happen to fall into some notorious offence manifest to the Church and being reproved do not repent thereof for which reason he deserves to be suspended from the Sacrament for the time untill he give publick testimony to the Church of his true repentance such a brother is to be excommunicated from holy things and bound neverthelesse upon his repentance he is to be loosed received again into favour be admitted to communion This is the first kind of discipline the end whererof is that every one might live unto God and at last die in the Lord Jesus DOCT. XXXVIII The particulars of Clerical Discipline ALlthough all persons as well Ministers as Lay-men as they call them be subject to this kind of Christian discipline yet amongst the Fathers there was added to it a certain peculiar discipline of the Clergy who are concern'd not onely to guide for others with the word but with the example of their lives and diligent dischargeing of their duty The particulars thereof are chiefly these First that they abstain from many things which otherwise may in some manner be tolerated in the laity Such are divers delights of the flesh splendid equipage costly banquets rich houshold stuffe wicked servants and the like Secondly that they withdraw themselves from all those businesses of this life which hinder them from performing their charge which principally consists in the due officiating in holy duties preaching the Word and exercising the discipline of manners such businesses are Warfare Merchandise Law-imployments bartering keeping of publick Victualling-houses and all sordid professions courses Thirdly that they give themselves more diligently then the laity to the reading and study the holy Word and endeavour to attain such arts and languages as are advantageous to the understanding of Scripture and moreover bestow their time in prayer and holy contemplations Fourthly that they promise obedience in all honest matters to the Bishop and his Metropolitan Fifthly that they use more vigilancy and care not only to the discharge of every their particular places but in all those things that appear to import the edification of the Church DOCT. XXXIX That from the necessity of discipline is confirmed the necessity of Synods THese are the principal parts of discipline without which there is no appearance how any Church can be duly governed and upheld But how is it possible this discipline can be in such places where the Ministers never convene together to know what is wanting or what irregularities are committed in the Church to denounce against evill-manners to judge of doctrines if any new happen to spring up lastly to deliberate of all things which concerne the welfare of the Church Wherefore we affirm that Assemblies of Ministers and Ecclesiastical Synods are very necessary to the right and safe government of the Church seeing no Politie no Commonwealth nor Kingdome can consist without their Senates Councils Parlaments and other conventions And it would be very acceptable to us if the ancient custome of the Churches which was ratified by a new constitution of the Emperour Justinian were recalled into practice namely that Synods should be assembled in every Province at least twice a yeare and at fit times a Council gathered of the most learned modest and prudent Ministers and Embassadours of Princes in all the Provinces that professe the Gospel which if ever is certainly extreamly necessary in these calamitous times wherein so many and such abominable heresies are brought back again from hell Wherefore with all our Soule we pray unto God the Father through our Lord Jesus Christ that he would raise up pious and valiant Princes such as Constantine Valentinian and Theodosius who by their authority may assemble such a Synod wherein themselves being present and ordering the same there may be brotherly and friendly consultation touching the happy agreement peace and safety of all the Churches out of the sacred Word and by the Spirit of God to the glory of God and the name of Christ and the safety and welfare of all the Elect. DOCT. XL. Errours THerefore we disapprove all such things as are repugnant to the aforesaid doctrine confirmed by holy Scripture and chiefly these following particulars 1. That the Church consists of men onely that Angels do not at all belong unto it 2. That the true Church which is the body of Christ consists not onely of the elect but also of reprobates and hypocrites and that these are true members of the Church 3. That the Church does so consist of the elect and truly holy that no hypocrites are conteined therein and that they are never in the holy writ included in the appellation of the Church 4. That the Church which was before the comming of our Saviour was not the true Church of Christ but onely the type of that which was to be gathered by Christ and his Apostles 5. That the Church of Christ hath two heads one invisible and residing in heaven namely Christ and another visible and ruling upon earth the Bishop of Rome with whom whosoever agreeth not in all things pertaining to Religion nor obeys him in all things he has no place nor name in the Church and cannot be saved 6. To affirm of any particular Church that it cannot erre in matter of faith 7. To confine the Church so to certaine places and persons as to say There onely is the Church 8. Not acknowledge them for Churches of Christ which although they had the fundamentals of faith yet doe not wholy
God expounded by the Word of God it selfe and understood agreeably to the first principles of faith or as they say according to the analogy of faith to the glory of God and salvation of his people For so we find it commanded by God and Moses and to have been observed by all godly Princes DOCT. VI. The explication of this opinion in particulars FIrst therefore we believe it the duty of a godly Magistrate to know out of the Word of God in general and the summe of the principles of faith what the true and Christian religion is and what the Apostolical doctrine whereunto the Churches are to be reformed to the end he do not any thing or presume to do any thing by the judgement of others onely but of his own certain knowledge in a matter of so great importance Secondly when this is known to take care that Ministers fit for that office be chosen called and ordained not guided therein by his own fancy and pleasure but by the rule of God's Word and examples Apostolical Thirdly to cause that by them the doctrine of Salvation deliver'd in holy writ be preached expounded and inculcated that the Sacraments be administred according to Christs institution and also that the discipline ordained by Christ be exercised Fourthly to see that schooles be erected in which laudable arts languages may be diligently taught and the students instructed in the summe of Christianity Fifthly to the end that Ministers and teachers may perform their charges and so true religion be preserved by them in the Church to take order that besides ordinary and private conventions there may be provincial Synods assembled at least twice a yeare Sixthly to have carefull oversight of the goods of the Church that they be layd out faithfully to their proper that is to truly pious uses and that all things necessary be supplyed to the Church and the Ministers of the same DOCT. VII That a pious Prince ought not to use all sorts of men of a different religion after the same manner TO proceed to the remaining duty of a pious Prince since there are divers sorts of men which a Prince may have under his dominion namely either absolutely unbelievers or such as do indeed professe the faith of Christ but are neverthelesse manifest Idolaters and apostates in many things from the Apostolical Church or obstinate Hereticks in some article of faith or only seduced into errour or lastly of sound opinions throughout We conceive a Prince ought not to proceed in the same manner towards all these distinct orders of men for some are to be accounted deare cherished and honoured some tolerated others not and some also even to be punished with death but none are to be suffered to blaspheme Christ or worship Idols and retaine impious ceremonies DOCT. VIII That all men ought to be subject to the higher powers and all powers even the highest to Christ and his word LAstly we believe that a Rom. 13.1 every soul that is every man none excepted and so every inferiour power ought to be subject to the superiour and higher but that the higher power no lesse then the inferiour and all other men to Christ the b Apoc. 17 14. 1 Tim. 6.15 King of Kings and Lord of all Lords For if it is the will of God that all should c Psal 2.12 kiss the Son and submit their neck themselves to his yoke discipline Wherefore we believe that it belongs to the true government and edification of the Church that Princes render themselves especially to be instructed admonished and corrected by the Word of God by which others may be incouraged to do the same and in case they refuse the Prince may with more freedome punish them and retain all in their duties DOCT. IX Errours 1 WE therefore condemn all despisers of Magistrates rebells seditious and enemies to the State they live in and whosoever either openly refuse or craftily detract to perform all duties they owe unto the Magistrate 2. Particularly we condemn the errour of the Anabaptists who affirm it unlawfull for a Christian man to be a Magistrate much lesse to use his authority over his Subjects in point of religion and that it is free for every one to follow what religion hee pleases and consequently that no man is to be compelled to the faith 3. We disapprove their judgement who attribute only the shadow of authority in religion to Magistrates and deny them the power to convocate Synods to deliberate touching religion to reform Churches and to ordaine according to the word of God such things as belong to the welfare of the people making them only impoured to execute the decres and determinations of the Bishops 4 But neither do we approve of such magistrates who without sufficient understanding of matter change religion at their pleasure condemning spoyling and prescribing the dissenters though unheard and who introduce Canons concerning religion not out of the Word of God but rather against it behaving themselves in the Church of Christ as Lords of the Churches not as the servants of God and refusing to submit their necks to the yoke of the Son of God whom we beseech God the Father the Lord Jesus Christ to indue with more knowledge of God and a better rectified understanding CHAP. XXVII Of the perpetuall remission of sins in the Church of Christ DOCTRINE I. That there is in the Church a perpetuall dispensation of remission of sins and that a perpetuall Ministry of the Word is ordained to that end WE have confessed above that as soon as any person is ingrafted into Christ by the holy spirit he does immediately obtain forgivenesse of all sins committed and partakes a new life from Christ the head and so becomes a living member of the Church But because even such as are the most holy in this militant Church do neverthelesse sin daily to the end of their lives and consequently have alwaies need of new pardon for their offences as likewise of new repentance and new faith apprehending remission of sins through Christ because faith repentance use to be stirred up by the ministry of the Word and Sacraments therefore we believe that remission of sins is perpetually dispensed in the Church and that the whole Ecclesiasticall ministry which is perpetually in the same is ordained in reference thereunto DOCT. II. What we understand by the remission of sins WHereas there are three things to be considered in sin the transient action the irregularity or deformity of that action and the fault remaining upon the sinner with the guilt of punishment coherent thereunto we understand that sin is then forgiven us when not onely the fault and irregularity is not imputed unto us but also the punishment and condemnation due unto us for the same is pardoned and we are acquitted from such guilt and liablenesse to justice seeing we are not said to forgive the offences of our brethren but when we free them from