Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	baptize_v	holy_a	6,403	5	6.2103	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15857	H. Zanchius his confession of Christian religion Which novve at length being 70. yeares of age, he caused to bee published in the name of himselfe & his family. Englished in sense agreeable, and in words as answerable to his ovvne latine copie, as in so graue a mans worke is requisite: for the profite of all the vnlearneder sort, of English christians, that desire to know his iudgement in matters of faith.; De religione Christiana, fides. English	Zanchi, Girolamo, 1516-1590.	1599 (1599)	STC 26120; ESTC S120607	223,465	477

repentance and the faith of Christ but seing they were as Luke reporteth onely baptized into Iohns baptisme which notwithstanding they knew not what it was and were altogether ignorant of the baptisme of Christ that is of the spirit he baptized them shewing vnto theÌ„ what Iohns baptisme was and how he baptized into Christ not into his owne sprinkling or dipping of the water as though that could be any profite vnto them He therefore baptized them with this baptisme of Iohn that is as Iohn vsed to do into the name of the Lord Iesus and by by after laying on his hands he baptized theÌ„ with the baptisme also of Christ that is with the spirit For immediatly the holy ghost came on them as it is there read This there And vpon the epistle to the Ephes chap. 4. the same Bucer writeth thus Hereby it is also manifest that the twelue men at Ephesus which knew not whether there were an holie ghost or no whome Paule baptized were not baptized with the baptisme of Iohn that is with that which he administred but as they witnessed themselues they were baptized into Iohns baptisme For Iohn preached vnto all whome hee baptized that Christ should baptize them with the holy ghost and exhorted them that they would beleeue in him and that of him they might receiue the holy ghost And therefore these EphesiaÌ„s could not haue beene ignorant of the holy ghost if they had bin washed with that baptisme which might truely be called Iohns which also the Apostles words to those men doth sufficiently declare Iohn verily baptized with the baptisme of repeÌ„tance saying vnto the people that they should beleeue in him which should come after him that is in Christ For by these wordes he would teach vs that they neuer receiued Iohns baptisme who as yet knew not Iohns preaching of Christ and the promise Thus farre Bucer Seing then the fathers expound this place in Act. 19. as wee haue nowe declared who I pray am I that I should dare or that I ought to gaine-say so many and so learned men in such an exposition of this scripture which neither doth any whitt wrest the text nor contrarieth any other scriptures nor is against the analogie of faith nor bringeth with it any absurdities For if any man shall obiect out of the text that same truely and but it prooueth nothing against the fathers exposition seing it is no vnusuall thing with the Apostle where hee saieth first truely not alwaies to ioyne the aduersatiue particle but Rom. 3. ver 2. Coll. 2. ver 23. and in other places And vnto this truely another but which Luke for breuitie sake left out might bee vnderstood verie fittly as hereafter we will shew so that it is no necessitie with this truely to ioyne that but which followeth in the 5. verse in which verse the fathers will haue not Paules speach but Lukes to be continued Therefore the fathers exposition is not repugnant to the text nor yet with any other scripture For if any man say Paule writeth to the Corinthians that he is gladd he baptized none but the house of Stephana it may be answered it is true namely at Corinth but these twelue were baptized at Ephesus and besides he speaketh of such as were baptized with his owne hand but these twelue he might baptise by some other to dispute no longer about the circumstance of the time And it is most certaine it is not repugnant to the analogie of faith nor bringeth with it any absurdities because the fathers do not speake of a baptisme rightly administred as though Paule had repeated that again This expositioÌ„ therefore of the fathers in my iudgement cannot easily be refelled And this therfore is the chiefest cause why I haue euer thus thought and yet thinke of this action of Paule although indeed I cannot consent vnto them all in the cause why Paule baptized them but onely to Ambrose and Hierome That Iohns Baptisme Christs Baptisme did differ the fathers teach both by this that Iohn saide how he baptized onely with vvater but Christ should baptize with the holy ghost with fire and also by this that the baptisme of Iohn is called the baptisme of repentance but Christes baptisme is said to bee giuen for the remission of sinnes And because that he prepared the waye to this as Tertull. speaketh that baptisme of repentance was as it were a sueing for the remission of sinnes and sanctificatioÌ„ in Christ which was to follow after Read Tertul. of bap pag. 707. So Cyprian also in his sermon of the baptisme of Christ and of the manifestation of the Trinitie pag. 430. So August To. 7. against Petil cap. 7. But all of vs doe not knowe what the father 's meÌ„t by this differeÌ„ce of the baptisme For they ment not that the one diffred from the other in the matter or in the signe or in the doctrine and forme of baptisine but onely in efficacie that namely although remission of sinnes was giuen to them which were washed with Iohns baptisme yet the same was not of Iohns baptisme that is of water but by the baptisme of Christ which is the baptisme of the spirite whereunto that belongeth I baptize with water but he with the holy ghost And with this baptisme of the spirit were they only baptized which beleeued in Christ whome Iohn saide was then come though all knewe him not Therefore Iohn in his baptisme did inculcate and often repeate this faith as Paule witnesseth in that place of the 19 of the Actes They therefore are deceiued who for this diuersitie did thinke the baptisme of water was to be repeated August against Petil. as we touched a little before sheweth how some held opinion that the 12 did lye vnto the Apostle when being asked vnto what they were baptized they answered vnto Iohns baptisme So by this that first those Ephesians saide vnto him that they had not yet heard whether there were that is whether that holy ghost did exist or not namely the giuer of those giftes whereof the speach was the Apostle might be said to conuince theÌ„ of a lye by this argument Whosoeuer haue bin baptized they haue professed faith in Christ as the sonne of God and consequently in the father and in the spirite of them both For Iohn did require this faith according to the same he baptized men and in baptizing he alwayes vrged that Iesus Christ was he which should baptize in the spirit But you by your owne coÌ„fession do not know this spirite c. and so beleeue not rightly in Iesus Christ Therefore c. But surely to saye that these twelue did lye vnto the church and to the Apostle it seemes to me to be to hard and vile a thing in meÌ„ which professed Christ And for this cause we did euer better allow of the opinioÌ„ of Ambrose Hierome that the 12 did say truely wheÌ„ they said they were baptized vnto Iohns baptisme but yet not by

Iohn himselfe but by some one of Iohns disciples who expounded not vnto theÌ„ the true doctrine concerning God and therefore baptized them not rightlie But all the fathers doe hold beyond all controuersie that they which are not rightly baptized into Iesus Christ as the naturall Sonne of God mediatour and so also into his father and the spirite of them both the same must bee rightlie baptized And therefore those twelue were not as being not baptized rebaptized but as being not rightlie baptized Paule did baptize them with true baptisme first teaching them the true doctrine of the trinitie which also Iohn had preached vnto them And thus much of the authoritie of the fathers from whome either in their assertions or in their expositions of Scriptures especiallie where they all for the most part doe agree I dare not decline for my coÌ„science sake vnlesse I be coÌ„strained by most apparant reasons Thus I freelie coÌ„fesse to the whole church of Christ The reason also besids the authoritie of the fathers brought as we saw before euen by the fathers out of the verie text confirmeth me in the same opinion This reason is partly gathered out of those words which these Ephesians being asked by Paule whether they had receiued the holie ghost that is the gifts of the holie ghost aunswered saying that they had not so much as heard whether there bee that is whether that holie ghost bee existent whome Paule would haue to bee the author of those gifts so farre from theÌ„ it was that they should haue receiued him and his gifts and partlie it is gathered out of the wordes which Paule vsed concerning the doctrine and baptisme of Iohn saying Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus as if he had said you haue not rightlie beleeued in Christ such as he is the sonne of God God seing yee know not his spirite The conclusion followed that therefore they although they were baptised by I knowe not whome into Iohns baptisme yet were not rightlie baptized seing they were not instructed in the doctrin of the person of Christ in whome they ought to beleeue namelie that he was not onelie man and the Messias but also the sonne of God God from whome also from the father proceedeth the holie ghost and consequentlie not in the doctrine of god the father the sonne and the holie ghost in the name of all which baptisme is to be giuen And therefore that they ought to learne the true doctrine concerning the father sonne and holie ghost and resting therein to receiue lawfull baptisme that afterwardes by laying on of hands they might receiue the gifts of this holy spirite which Luke teacheth to bee afterwardes done saying but vvhen they heard it namely those twelue Ephesians what wheÌ„ they heard euen when they perceiued Paules doctrine concerning true faith in Christ the sonne of God and so in his father and the holie ghost which faith Iohn had also preached and wherein they resting were baptized c. This is the interpretation of the fathers namelie that those twelue were not rightlie instructed in the doctrin of god the father the sonne holie ghost and so neither rightlie baptized and it may be confirmed both by the kindred and cuntrie of those twelue and also by the cause for which Paule letting alone al the rest peculiarly asked them whether they haue receiued the holie ghost since they beleeued By kinde they were Iewes as appeareth by Iohns baptisme vnto which they saide they were baptized and they were baptized by a Iewe. But the Iewes for the most part neuer rightlie held the doctrine of the three persons subsisting in one essence And therefore these 12 Iewes also though they graunted Iesus to bee the true Messias yet they seemed to acknowledge but onely two persons the person of God the father and the person of the Messias euen as the most thought a bare maÌ„ but yet such a one as in whome God the father dwelt but that they were altogether ignoraÌ„t that the holie ghost was an existing thing the giuer of those graces they are conuinced by their owne words But surely there was some cause why Paule comming into Ephesus where were manie of Christs disciples asked this question of the 12 Iewes onely Surelie it is to bee thought by their aunswer that the Apostle either by their owne talke or by telling of some other of the brethren perceiued that these twelue did not thinke aright concerning the holie ghost Finallie this was the Apostles argument whereby he would prooue by their owne auÌ„swere that they were not baptized with the true baptisme of Iohn Whosoeuer hath bin baptized with the true baptisme of Iohn he hath also heard his doctrine concerning god the father the sonne the holy ghost and hath professed the same and consequently hath knowne also the holy ghost This proposition is not expressed but the proofe of it the Apostle bringeth in the 4. verse saying Iohn baptized c. that is Iohn preached not onely repentance but also faith in Christ namely that he is not onely man the Messias but also the sonne of God God from whome as also from the father proceedeth the holie ghost and that hee shall baptize in the holie ghost and therefore all which desire to bee saued must also beleeue in him as the true Sauiour But you haue not heard this doctrine nor professed it therfore haue not truely beleeued in Christ such as he is For yee your selues say yee haue not so much as heard whether there bee an holie ghost namelie when yee were baptized Therefore c. So consequentlie it remaineth that professing this doctrine and faith yee nowe receiue lawfull baptisme and afterward by the laying on of handes those giftes of the holie ghost This is the declaratioÌ„ of the argument according to the exposition of the fathers but Luke as the Prophets and EuaÌ„gelists vse to doe coÌ„prehended the whole summe in few words And I praye what absurditie can followe hereoÌ„ or what iniurie is done to the Apostles narration is the heresie of the Donatiftes Anabaptists maintained nothing lesse For they rebaptize such as are rightlie baptized the Apostle baptizeth them which had not beene rightly baptized as hauing not heard nor professed the true doctrine concerning God he tooke care they should be rightlie baptized And such when they come into the catholicke church we speake of them that bee of yeares of discretion all the fathers teach they must be baptized with true baptisme instructing them first in the doctrine concerning God Christ their Sauiour Touching the text it selfe it is no whitt wrested That their aunswer But wee haue not so much as heard whether there be an holie ghost caÌ„ not bee vnderstood of the giftes of the holie ghost it appeareth by Paules demaund following being asked with an admiration Vnto what were yee then

as the sacramentall signe whenas the matter of the sacrament is that which the signe that is obiect to our senses makes to come into our thought not to fall into our hands or mouth neither those likewise which do consider nothing in the sacraments but what they see with their eyes or which will haue them onely tokens or badges by which we are discerned from other people or bare signes and not the instrumeÌ„ts of the holy ghost by which he worketh mightily in vs and confirmeth vs in the communion of Christ And we condemne them which institute new sacraments other then them which Christ instituted and those which tye the grace of God and the things signified by the sacraments to the sacraments so that euerie one which receiueth the signe should be said euer to receiue truely the thing it selfe CHAP. XV. Of Baptisme BEsides that which we haue spoken of the sacraments in generall we also especially beleeue and confesse of Baptisme thus I. Baptisme what it is and vvhat are the effects of it Baptisme Mâ—t. 28 1â— first is a sacrament of the new couenant wherewith all men which either hauing professed true repentance of their finnes doe also professe faith in Iesus Christ and so in God the father Cor. 7.14 the sonne and the holie ghost or at least are beleeued to appertaine vnto the couenant Act. 19.5 1. Cor. 6.19 through the faith of their parents but especially they which truely doe belong vnto the couenant as beeing now incorporated into Christ are sealed by him that they should be no longer their owne men but his by whome they are called into the societie of the couenant and consequently into one bodie with him and all the Saintes and into participation of all spiritual heauenly good things Eph. 1.12 Eph. 5.26 Apoc. 5 Tit. 3.5 Rom. 6.4 Mar. 1.4 and are cleansed by this Baptisme as the water of regeneration from al their sinns by vertue of Christs blood and buried into the death with Christ that as he rose froÌ„ death by the fauour of the Father so wee should walke in newnesse of life whereupon it hath bin vsually called the sacrament of repentaÌ„ce for the remission of sinnes the sacrament of faith the seale of the couenant the water of regeneration the washing away of sinnes the sacrament of new life II. The vertue of Baptisme takes place only in the elect and they onely are baptized vvith water and with the holy ghost But though all these things are said of baptisme and are truely attributed vnto it as to the holy ghostes instrument to worke these things and that therefore all which are baptized are truely said to be made and to be such sacramentally yet we beleeue that it is not indeed and really performed but only in the elect which are indued with Christs spirit sith they onely doe beleeue rightly and do truely belong vnto Christ and to his misticall body And therefore that all are baptized indeede with water but the elect onely with the spirit and all doe receiue the signe but not all are made partakers of the thing signified offred by baptisme but onely the elect III. Of what parts the whole sacrament of Baptisme consisteth And we beleeue that vnto the making of the whole sacrament of Baptisme those two thinges are sufficient which Christ instituted namely the simple element of water wherewith the parties are washed either by dipping in or by sprinkling vpon and that forme of words wherewith Christ taught them to baptize that is In the name of the father the sonne and the holy ghost nether did the Apostles as we are perswaded vse any forme of words or added any thing else vnto the water IV. The yong infants of the faithfull are to bee baptized We beleeue with the whole ancieÌ„t church that vnto the sacrament of Baptisme are to be admitted not onely they that are of discretion which hauing professed repentaunce of their sinnes doe also professe faith in Christ but also the yong children of such sith they are to bee accompted to belong to the couenant 1. Cor. 7.14 as the Apostle saieth The children of the faithfull are holie especially seing God hath no where altered that commandement which he gaue to Abraham for the marking of all with the figne of the couenant euen the children of the faithfull Mat. 19.14 nay he said Suffer litle children to come vnto me for of such is the kingdome of heauen V. How farre forth Baptisme is necessarie in the Church and how needfull to euery one to saluation Wee beleeue that Baptisme is altogether necessarie in the church as a sacrament instituted of Christ and which the church cannot be without so that where it is not vsed if it may bee vsed there wee acknowledge no church And we thinke it so necessarie vnto euerie one to saluation that yet notwithstanding if one dye not washed with the water for defect or want of a minister and not vpon contempt we beleeue he is not therefore coÌ„demned or wrapped in eternall destruction For the children of the faithfull are therefore saued because they are holy and vnder the couenant of God and men growen are saued because they beleeue in Christ with a true faith which indeed can suffer no contempt of the commaundements of Christ VI. Baptisme once rightly receiued ought not to be taken againe Furthermore we beleeue that as circumcision was done onely once in the flesh so the Baptisme of water which succeeded circumcision Col. 2. being once rightlie and lawfully receiued ought not againe to be repeated VVee say that it is rightly and lawfully administred when first the doctrine of the gospell concerning the true God Christ and his office goeth before according to Christs institution and then the parties are baptized with water and that of a lawfull minister in the name of the father the sonne the holie ghost Rom. 6.4 For Christ also once died and was buried and wee are baptized into his death and are buried with him by Baptisme Act. 19.5 neither doe wee reade that the Apostles euer did rebaptize anie except those which Paule did baptize who had not bin rightlie baptized VII The vertue of Baptisme is perpetuall Now although wee come but once to the sacrament of baptisme yet wee hold that the matter of this sacrament and the vertue thereof is perpetuall which vertue is nothing else but the verie planting into Christ and so the participation of his benefites the washing away of sinnes and regeneration which dailie more and more is made perfect by the holie ghost For the Apostle saith Eph. 5.26.27 that he cleanseth the church by washing of vvater through the worde that he might make it vnto himselfe a glorious church without spott or wrinkle 1. Ioh. 1.7 And his blood cleÌ„seth daily froÌ„ all sinne And therfore we thinke beleeue that the faithful being content with once receiuing of the sacrament ought daily to bee occupied in

in the bread reallie and properly For in sacraments the thinges whereof they bee sacraments are not really included although they borrowe their names of the things as in baptisme the matter is apparent and out of all question in which no man saith that the blood of Christ by which we are washed from sinne or the verie regeneration it selfe is included as also in the worde of the gospell the thinges are not therein really included which by it be declared Nowe sacraments be visible words And Christ said not my bodie is in this that is in the bread but in a farre other manner of speach as This that is this bread is my bodie Now if any wil say that this is all one in sense it will follow if the bodie of Christ bee really in the bread then the bread is really properly and substantially the bodie of Christ And if this be impious to bee spoken neither do wee thinke that the other can godlily be affirmed Yet we denie not but it is in it sacramentally in that sense that wee say remission of sinnes and saluation and life is in the worde of the gospell which it declareth and offereth But sith the common sorte haue vsed to drawe such manner of speaches to superstition wee iudge that those speaches are altogether to bee foreborne and auoided and the simple plaine phrases of the scriptures to be vsed VII In the supper are giuen not onely the signes but also the things signified by them Now this is setled in vs without all controuersie that although the bodie and blood of the Lord are not that is do not existe in their owne substance and in verie deede and properly in the bread and wine but are in heaueÌ„ yet notwithstanding with the verie distribution or giuing of the bread and wine there is truely offered vnto all men the true flesh of Christ to be eaten and his blood to be drunk not simplie but in as much as his flesh was betraied vnto death for vs his blood shedd for the remission of our sinnes For the words are manifest which Christ speaketh in Iohn of the eating his flesh Ioh. 6.53 and drinking his blood if any man will haue life in him and that which the Apostle saieth eueÌ„ iumping with the words of Christ He which eateth the bread and drinketh the Lords cupp vnworthilie he is made guiltie of the true bodie and blood of the Lord. Neither doubt we but Christ as he plainely commaunded the bread to bee eaten so also by adding immediatly This is my bodie he closely commaunded tha to bee eaten aswell as the bread but yet each of them in a diuerse manneri VIII None but the faithfull doe truely eate Christs true flesh But albeit the flesh of Christ be offred vnto all in the supper to be eaten yet we beleeue that it is truely eaten of the faithfull only both because they alone haue communion with Christ and with his flesh and blood and others haue not neither by receiuing the bread are made partakers of him and also because they alone haue the spirite of Christ by vertue of whom onely the flesh of Christ is truely communicated yea and also because they alone doe bring true faith without which the same cannot bee truely receiued and eaten For Christ giueth not his true bodie to bee truely and indeed eaten but only to them which do aswell beleeue that the same was betraied for them vnto death and his blood shedd for remission of their sinnes as those wordes to bee true This is my bodie IX That hypocrites eate Christs bodie sacramentallie By the way we denie not but hypocrits also lacking the true and iustifying faith in receiuing and eating the breade as a sacrament of the Lords bodie may be said to eate the very true bodie of Christ also namely sacramentally not truely and indeed Euen as the Apostle saith al the Corinthians 1. Cor. 6.11 which were baptized with water were sanctified iustified namely sacramentally as is aboue said though not all of them were truely made such X. There bee three kinds of men that eate and therefore diuerse sorts of eating Thence also we learne that there are three kindes of men which may be called into question whether they eate the flesh of Christ or eate it not The first is of such as receiue the bread as common meate and not as a sacrament They eate not the true bodie of Christ in any respect and are the true Capernaites their eating is meere carnall And others of the contrarie side receiue not the bread yet not vpon contempt but onely beleeue in the gospell and their eating is meere spirituall Lastly there are others who not contenting themselues onely with faith in the gospell do also receiue the bread not simplie as the first sorte as bare bread but as a sacrament of the Lords bodie Whereuppon it comes to passe that they are said to take and eate sacramentally But sith this may bee done aswell of the the godly and faithfull as also of vngodly hypocrites yet in a diuerse manner of the one sort by faith of the other without true faith therefore we also say that the vngodly hypocrites do eate it onely sacramentally but the faithful do eate it both sacrameÌ„tally truely and spiritually and therefore to saluation XI The true body of Christ is eaten onely by faith Seing then wee say that the true bodie of Christ is reccaued onely of the faithfull both sacramentally and also truely we meane that it is eaten not with the mouth of the body but the mouth of the minde and with a heart indued with faith that by meanes of the holie ghost which worketh in vs and applieth whole Christ vnto vs. For it is the meate of the minde saith Cyprian not of the bellie And Ser. de caen 1. Cor. 12.13 The flesh profiteth nothing as Christ saith and Augustine expoundeth but it is the spirit which quickneth And the Apostle teacheth Ioh. 6.63 By one spirit we are all baptized into one bodie and haue bin all made to drinke into one spirite And if that all true coniuÌ„ction with Christ be through the holy ghost though he with his bodie do remaine in heauen and we vpon the earth it followeth that this eating must bee after the same sorte For what else is it to eate then to receiue vnite vnto thee meate for the nourishment of that part to which it is ordained after a due sort But the flesh of Christ as hath beene said is food of the minde not of the bellie Neither vndoubtedly is the flesh of Christ otherwise eaten then in respect that it was killed for vs and made bloodlesse as the words do sound and the breaking of the bread doth represent and that truely also euen as the passeouer and all the sacrifices were eaten But now his body liueth and can not bee without blood as at the first supper it was neither without blood nor dead And

who can be able to staÌ„d in the battaile and to continue the same The breast where the vitall partes lye must bee armed round about with the breast-plate of righteousnes I say of righteousnes of faith especially and of a good conscience For who is able to stand to coape with so many and so great enemies in the battaile vnlesse he bee persuaded that God standeth his helper and fauourer by him and doth from his heart hate iniquity against which loueth righteousnes for which the battaile is begunne We must haue our loynes girt about with the girdle of trueth and our feete shodd with the knowledge of the gospell of peace that is it behooueth vs to bee so armed on all partes with the knowledge loue and might of the trueth that we must be euer ready and prepared to fight for the gospell holding in our left hand the shield of faith wherewith we may receiue and quench all the fiery darts of the aduersarie but in our right hand the sword of the word of God wherewith the enemie may bee driuen back and wounded VVe shall indeed vse the shield of faith if against al the sophismes and subtelties of heretikes wee hold fast those principles of faith whereof we spake howsoeuer wee bee to seeke in refelling their fine and subtle quirks then haue we vse of the sword of the word if we conuince the enemies by apparent testimonies of scriptures and reasons drawne by necessary consequence from them to which purpose it preuailes not a little if wee cast at the enemies sharp pointed darts stinging arrowes out of the quiuers of the auncientest fathers as also we see those laeter fathers themselues haue done bringing forth the testimonies and arguments of their predecessors against heretikes VVe must therefore take vnto vs this whole complete armour of god with earnest praier vnto him that in these troublesome and euill daies wee may be able to withstand so manie diuers and mightie enemies and in the ende we may triumph ouer them 9 To the preseruation of the cittie and safetie of each cittizen howe needfull it is that the cittie being cleane voide of all the enemies fauourers hirelings close workers and traytors may liue the more safely and quietly who that hath any sight at all in things past and present can be ignorant Therefore the church gouernors and magistrats must take great care that according to the Apostles discipline it may heedfully be lookt vnto what doctrine each one professeth and what life he leadeth they which being taught and admonished will not amend to let them bee made knowne to the whole congregation openly separated from the holy assemblies and from the conuersation with the other faithfull least by their contagion others should also be infected or least as the Apostle saieth a little leuen marre the whole lump But to euery of the faithfull let such obstinate men be as Ethnicks and Publicanes and let this saying of Iohn bee kept if any man come vnto you bringing not this doctrine namely which the Apostles haue deliuered concerning the sonne of God and concerning the foundations of christian religion him receiue not into house nether bid him god speed This discipline is perpetuall in the church of which Tertullian in apolog the 39 chapter speaketh The magistrate further is to punish by Gods commandement according to the qualitie of their faults or blasphemies 10 That which in the ende wee said concerning the last duetie of each cittizen the same is also in this businesse which wee haue in hand verie easie to bee knowne I would it were as easie to bee performed Our faith therefore which we giue and promise in Baptisme must constantly bee kept vnto our prince Christ Iesus to our last ende yea if need be euen to the spilling of our blood and our liues And therefore that doctrine which by the writings of the Prophets and Apostles by the manifest principles of faith and also by common consent of the whole auncient church wee knowe assuredly to bee the doctrine of Iesus Christ the same wee must hold and keepe with a most constant faith against all new opinions neither must we onely keepe them in our mindes but also freely confesse the same with our mouths and openly professe that we will neuer bee willing to decline from the same and so we must professe it that vnlesse wee doe it wee can hope for no saluation For vvith the heart it is beleeued vnto righteousnesse but vvith the mouth confession is made vnto saluation VVith God indeede who seeth the hearts of men onely faith shall bee sufficient but with men and for mens sake the free confession and profession thereof is also necessarie Hee vvhich is ashamed of me before men I vvill also bee ashamed of him before my father said the Lord Iesus Christ For we while we are in this world must set forward the glorie of God the name of Christ and saluation of our neighbour and it is meet that we should make knowne to the whole church what manner of religion wee follow and with what faith we are by Gods grace indued that it may be euidently knowne who be the members thereof Whereuppon the same Lord stirring vs vp to this confession added He which confesseth me before men him will I also confesse before my father And therfore we must neither be allured by commodities to betray Christ neither must we be skared by threatnings and punishments from free confessing of him but rather fixing our eyes vpon the same Lord the captaine and perfecter of our faith who with a willing gladnes suffred the torment on the crosse not caring for the reproch sitteth at the right hand of the throne of God we must constantly runne out our purposed race For he vvhich endureth vnto the ende shal be saued By these tenne pointes noble Earle I hope I haue declared the right meanes by which in this so great diuersitie of opinions about the way of saluation in so great inuasion mighty power of euill spirits and in so cruell tyrannie of the deuill euerie one may prouide for the safetie of him and his I haue now almost 34. yeares by Gods good gift done my endeauour that I might my selfe follow the same course and besides the holie scriptures which do teach apparently that it is according to Gods will I haue learned by experience of many yeares that it is a heauenlie and excellent waye For vppon the very same occasion leauing the Babylonicall captiuitie I gatt me into the free churches of Christs kingdome as into defensed citties First to the churches in Rhetia where I liued eight months and more afterwards vnto Geneua where likewise I abode nine months From thence I came to Strausburgh where then florished the French church and there I liued and taught 11. yeares but not without some conflict after the death of that ornament of the whole coÌ„mon wealth and parent of the schoole Iames Sturmius and the

place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with theÌ„ we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined coÌ„cerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditioÌ„s in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether caÌ„ nor ought to grouÌ„ded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnaÌ„t we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing

and most perfect essence in three existences or as the church vseth to speake persons Mat. 28.19 1. Ioh. 5.7 namelie subsisting of the eternall Father the eternall Sonne and the eternall holie spirite truely distinct among themselues yet without all diuision being both beginning and cause of all thinges II. That so euerieperson by it selfe is true god that yet there be not three gods For so wee doe beleeue and haue learned out of the holie scriptures that the father by himselfe is true and perfect god the Sonne by himselfe is god and the holie spirite by himselfe is god and yet that they are not manie but one onelie god Almightie Rom. 11.30 of vvhome all things by vvhome all things and for vvhome all things are III. One person to be distinct from another in personall proprieties but in essentiall they differ from euerie creature And because the holie scriptures doe so speake of god that they attribute vnto him manie proprieties both essentiall and personall and they teach that in the essentiall he differeth from all things created but in the personall one person to be distinguished froÌ„ another we therefore doe so beleeue that as to begett the Sonne is such a proprietie of the Father as can agree neither with the Sonne nor the holie spirite and againe to be begotten can agree to none but the Sonne and so of the rest so likewise to be most pure eternal immeasurable present euerie where simplie knowing all thinges simplie almightie simplie good and such like are in such sorte the verie proprieties of god that they can by no meanes bee communicated to anie creature so as it should bee good for example sake in that immeasurable goodnesse or omnipotent in the same omnipotencie that god is IIII. The essentiall proprieties in god doe not in verie deede differ from the essence For we acknowledge that in god for his singlenesse the essentiall proprieties doe not in deede differ from the essence and therfore they without this cannot be communicated to anie creature and therefore no creature can be or can be said to be for example sake omnipotent simplie iust wise or such like Euen as our Lord Iesus speaking of one proprietie Matt. 19.17 teacheth of them all saying none is good simplie but god V. That nothing is or can be made simplie such as god is vnlesse the same might simplie be god Wherefore they which will affirme that anie created substance euer could or can bee made partaker of those diuine proprieties whereby it should be such as god is as simplie omnipotent and such like they must needs then confesse that the same is or that it can be ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ of the same substance with god for asmuch as neither the sonne himselfe is simplie omnipotent but as he is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ consubstantiall with the father nor yet the holie spirite VI. A confirmation of the former opinion Whereuppon we also vnderstand how it is that sith the sonne is no lesse omnipotent theÌ„ the father and so likewise the holie ghost yet we doe not saie that they are three almighties Atha creed but wee confesse with Athanasius and the whole church that they are one onlie almightie because indeed of them all there is but one and the selfe same substance Therefore seeing no creature hath one the selfe same essence with God but a farre other and diuerse and if the same by coÌ„munication of the diuine omnipotencie could also be made omnipotent then it must follow that there might be more almighties then one which wee beleeue can not without blasphemie be affirmed VII Errors Wherefore we condemne and detest all heresies which haue risen against this first article of our faith or haue sprong from hell bin condemned by the holie fathers in their lawfull councells as those of Cerin thus Ebion Valentinus Marcion Manichaeus Arius Eunomius Sabellius Praxea Fotinus and such like as Seruetus and Tritheitae also the blasphemies of Iewes and Turkes and lastlie all heresies which haue bin inuented by the diuell either against the vnitie of the diuine essence or against the true Trinitie of persons Yea and those therefore which denie either the Sonne to be true and euerlasting god or the holie ghost to be so or which do coÌ„found these persons and saie they bee one and the selfe same existence which for diuers respects is called by diuerse names of Father Sonne and holie Ghost We also condemne all those errors which doe seperate the essentiall proprieties of god from the diuine essence which it seemeth vnto vs that these men verie vnaduisedlie doe which teach that those essentiall proprieties in verie deed may be communicated or rather at already coÌ„municated to creatures without coÌ„munication of the essence CHAP. III. Of the foreknowledge and praedestination of god I. God did foreknovv and foresee all thinges from the beginning WE beleeue that God before he made the worlde euen then from before all things by his immeasurable wisedome foreknew all things yea and what good he ment himselfe to doe and what ill he meant to suffer to be done so farr forth as nothing was euer hidden or could be hidden from him but all things aswel what hath bin done is done or shall be done as what caÌ„ be done though it neuer be done Heb. 4.13 Act. 15.18 wee doubt not but hath and doth lye open and manifest all waies in his sight II. God hath determined all things in his eternall counsell and hath before hand ordayned them to the best ends And we beleeue that God hath not onely foreseene all things and that they are present in his sight Act. 4.28 but also in that his most wise and eternall counsell he hath certenly established whatsoeuer did or doeth appertaine to the creation and gouernement of the world or to the selecting of his church from the vncleane filth of other people or to our redemption and eternall saluation and that he ordained through his infinite goodnesse that those euills which in his wisedome he would suffer to be done should bee to good endes so that not one haire can fall from our head Mat. 10.29.30 without the will of the Father or without cause III. All men to be praedestinate some to life and some to death Wherefore we also doubt not that God when he created all men to speake nothing of Angells in Adam righteous he foresawe that in him all should sinne and elected some in Christ Eph. 1.4.5 that they should be holieÌ„ and vndefiled in his sight in charitie and therefore predestinated them of his meere grace and according to the purpose of his will Rom. 9.22 to eternall life other some he would not vouchsafe that grace and therefore prepared them as vessells of wrath for destructioÌ„ because of his iustiudgement that in the one sort his infinite mercie in the other his iustice might bee knowne to the whole world to his great glorie IIII. The

Sonne together with the holie ghost in the space of sixe daies created of nothing all things visible inuisible which the holie spirite in the holie scriptures comprehendeth vnder the name of heauen earth and the same all exceeding good Pro. 16.4 Heb. 1.10 Luc. 1.35 and appointed the same for mans vse and for his owne glorie so that wee acknowledge aswell the Sonne and holie ghost for creator of the world as the Father sith they are all one the selfe same god II. That heauen is distinguished from earth and the Saintes heauen doth differ from the other heauens Neither doe we mingle heauen with earth or confound the heauens among themselues 2. Cor. 12.2 Mat. 6.10 but with the holie scriptures wee distinguish them euen as we see the elements and al the kindes of liuing creatures of other things to be distinguished And therefore wee confesse this heauen likewise wherein the soules of the blessed doe liue with Christ where all the bodies of the faithfull shall be which Christ calleth his fathers house and paradise and the Apostle calleth a cuie hauing a foundation the maker and builder whereof is god Ioh. 14.2 Luc. 23.43 Heb. 11.16 to differ froÌ„ the other heaueÌ„s but much more from earth and the deepes Whereunto also Paule alludeth 2. Cor. 12.2 where he saieth he vvas taken vp into the third heauen namely aboue the heauen which we see and aboue all the visible and moueable spheares III. The Angells vvere all created good though some of them continued not in the trueth We beleeue also that all the Angells were created good and righteous spirituall immortall substances indewed with an intelligence and free will although all of them did not abide in that goodnes and righteousnes and as the Lord Iesus speaketh in the trueth but we are taught by the Scriptures that manie of them of their owne will euen from the beginning sinned beeing made enimies to god and all goodnesse yea and of mankinde especiallie of the church of god liers speaking lies of their owne menkillers diuells euill spirites and for this cause were thrust downe from heauen into hell and deliuered to the chaines of darkenesse and reserued to condemnation IV. Causes vvhy manie of those celestiall spirites were suffered to sinne and to become euill And that this also was not suffered of the diuine wisedome without cause we learne by the Scriptures For besides that he ment in this to set forth his iudgemeÌ„ts and his wrath against sinne in all kindes of creatures he decreed also to vse their labour to tempt exercise vs in faith in spirituall fight in patience and so to help forward our saluation Eph. 6.12 lastlie he would haue them the executors ministers of his iudgements against mens offences that 1. Reg. 22.21 they which will not imbrace the loue of trueth wherby they might be saued 2. Thes 2.12 might followe the doctrines of diuells and might beleeue in their lies and so perish V. The good Angells were saued by the fauour of God that they might be Gods ministers and ours Againe we beleeue that innumerable manie of those celestiall spirites were saued by the fauour of god for Christ that they should not sinne with the rest Dan. 7.10 but should abide in the trueth and in obedience and that these are made the messengers ministers of god which doe their seruice for helpe of the elect Heb. 1.7 Ps 103.20 and doe defend them against the diuell and set forward the kingdome of Christ who do so loue vs and awaite vpon vs that they greatly reioyce at our welldoing yet will they not bee worshipped of vs Luc. 15.7 Apo. 22.9 Mat. 22.30 but doe instruct vs that god alone is to be worshipped and call themselues our fellow-seruants with whome also vve shall liue an eternall and blessed life in heauen VI. Man was created after the image of god Gen. 1. 2. Wee beleeue that after all other thinges were created man also at the last was created to the image and likenesse of God his bodie being fashioned of earth and his soule being a spirituall and immortall substance made of nothing and inspired into that body and that shortly after woman was giuen him made concerning the bodilie partes of his bones and formed to the same image of God VII That image of god in what things it especially consisteth But we beleeue that this image of god especially consisted herein both in that as god is the absolute Lord ouer all thinges Gen. 1.28 Ps 8.7.8.9 so vnto man were all thinges subiect the foules of the aire the fishes of the sea and beastes of the earth so as he should bee king of the whole world most especiallie that as god is most holie and most iust Eph. 4.24 so man also was created righteousse in iustice and true holinesse as the Apostle interpreterh VIII Adam vvas meerelie free before his fall Hereuppon wee beleeue that man in that first estate was not onely indewed with such a libertie that he could not will anie thing without consent of his will Eccl. 7.30 Sirac 15.18 which libertie euer was and is remaining in man but also was furnished with such strength that hee might if he woulde not haue sinned and not haue died but haue continued in righteousnesse and eschewed death so that deseruedlie it is to be imputed to himselfe and no other that he lost both IX Errors We condemne therfore the Valentinians Marcionits Maniches and whosoeuer either taught or left anie thing in writing against this article of faith faininge either that all thinges were made of some other god then the father of Christ or that good things were made of one God which was good and euill things of another which was euill sith none can be god but he which is chieflie good and onely maker of al things We condemne likewise all those which either teache that the soule of man is of the substance of God or which denie the immortalitie and perpetuall action of the same or which referr the image of God in man onelie to his power and rule ouer creatures or lastly which doe denie that man was created meerelie free CHAP. VI. Of prouidence and gouernment of the world I. The vvorld and all that is Gen. 2.2 and is done therein is gouerned by gods prouidence WE beleeue that God hauing created all thinges did so rest from all the workes which he had finished that he neuerthelesse ceased not or left of to care for Wis 14.3 Matt. 10.29.30 to rule and gouerne the worlde and whatsoeuer is therein as well smale thinges as great and especiallie mankinde yea euerie particular man so that nothing can be done or may happen in the world which is not gouerned by the diuine prouidence II. The Church of God to bee gouerned by a peculiar care But although al and euery thing be subiect to the

was a disobedieÌ„ce Gen. 2.17 3.6 Rom. 5.19 which was shewed not so much in the outvvard deede as in the purposed consent of his minde vvherin he vvould not be obedient vnto god III. What and how manifold a death followed Adams sinne So vve confesse that man being then destitute of the fauour of god by his ovvne faulte did loose that life vvherein he liued holily vnto God his minde being darkened his vvill depraued and all integritie of nature vtterlie lost Ioh. 8.34 Eph. 2.1 Rom. 5.12 name lie in those things vvhich pertaine to god and to a life acceptable to God and so vvas made the seruant of sinne the slaue of sathan and quite dead vnto god Moreouer he incurred both the death of the bodie vvhich is novv come vnto all men with al the calamities of the bodie and also the eternall that is the most miserable grieuous and most vnhappie life of the vvhole man more intollerable vvithout comparison then anie death vvith the deuill in euerlasting torments vvhence he could not be deliuered but by Christ 1. Cor. 15.22 IIII. That in Adam all men sinned But for as much as al mankinde which was by naturall generation to issue from Adam was then in his loines whereby the commandement vvith the curse annexed pertained not onelie to the person of Adam but to all mankinde likewise The Rom. 5.19 efore with the Apostle do vve beleeue and confesse that in Adam sinning all men sinned so that that disobedience was not onelie proper to Adam himselfe but also made common to all mankinde sith his guiltines enwrapped all men who were then and are yet dailie carnallie to be begotten of his seede Euen as the Apostle to the Romaines plainly teacheth yea and most strongly prooueth by an Antithesis or contraposition of the disobedience of Adam and the obedieÌ„ce of Christ For if the obedience of Christ be no lesse ours by imputation then his owne by his proper action because wee are regenerate of his incorruptible seede and of his spirite it followeth that the disobedience likewise of Adam must be imputed vnto vs and we touched with his guiltines because we are borne of the seed of his flesh being father of al men V. The corruption of mans whole nature followed vpon Adams disobedience in all men But like as the corruption of our vvhole nature Rom. 7.7 Aug. tom 7 con Iul. Pela li. 5. c. 3 immediatlie by gods iust iudgement tooke holde on the person of Adam for that actuall disobedience called of the Apostle Concupiscence which is both a punishment of the former sinne a sinne and a cause of other sinnes euen so being taught by the holy scriptures we beleeue and with the whole church confesse that all men which by naturall propagation are conceiued of his seed ar borne infected with the contagion of his corrupt nature For all men sinned in Adam and by the guiltinesse of his disobedience wee are all kept bound VI. What we properlie call originall sinne Wherefore we doe so saie that this haereditarie fault and contagion of nature is sinne in all men and so we vse to cal it originall sinne that we do not separate it from the guiltines and imputation of the first disobedience Euen as likewise on the other side we doubt not but the righteousnes of christians doth consist not so much in the regeneration of nature which is made by the spirit of Christ which is vsuallie called by the name of inhereÌ„t righteousnesse as in the imputation of the perfect obedience and righteousnes of Christ whose members we are VII That contagion of nature is verie sinne And although that contagion was inflicted not onelie vppon Adam alone but also on his whole posteritie for a punishment of that first transgression of Gods commaundement yet wee hold this as certainelie out of the holy scriptures as whatsoeuer is most certaine Rom. 7.7 that the same is not onely the punishment of sin and the cause of all other follovving sinnes but also a verie sinne it selfe euen so great as were sufficient to condemne vs. VIII That concupiscence of it owne proper nature is a sinne in the verie regenerate Yea so farre doe we learne that concupiscence of it owne nature is a sinne fighting against the lavve of God and making all men subiect to condemnation vnlesse they bee deliuered by Christ yea that in the regenerate themselues though the guiltines being taken away by faith in Christ it be not imputed vnto them anie more yet we doubt not 1. Ioh. 3.4 Rom. 7.7 but it is a sinne yea and that worthy of eternall death sith it is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ a transgression of the lawe and is by gods lawe condemned as the Apostle teacheth IX From concupiscence ingrafted in vs the riuers of sinne doe continually flowe Futrhermore we beleeue that this our naturall deformitie is such a fountaine of al sin and that euer so abounding that from it doe continuallie spring most corrupt waters of e-euill affections of vngodlie thoughts vvicked desires which vnlesse they be by the spirit of Christ restrained they breake out at length into manifest sinnes offences some worse theÌ„ others so that there is not any man so holie which beareth not about him this puddle of vices yea and feeleth not the filthie vapors breathing from it and is not often sprinckled and bespotted with that noisome contagion Euerie man is tempted of his ovvne concupiscence saieth Iames vvhen he is drawne avvaye by his ovvne concupiscence Iam. 1.14.15 and is entised then vvhen lust hath conceiued it bringeth forth sinne and sinne wheÌ„ it is finished bringeth forth death X. That God is not the author of sinne Now all these things beeing thus wee are confirmed in that beleefe wherein wee hold that god is not the author of sinne sith he neither created Adam euill or prone vnto euil but iust and righteous neither did hee intice or mooue him to il but he of his own accord and by his free-will sinned 1. Io. 2.16 neither yet vvas this naturall peruersnesse from god but of it selfe it followed that disobedience of Adam being depriued of his righteousnes god most iustly so permitting and punishing mans traÌ„sgression by that worthie punishment XI Errors We condemne therefore with Ireneus and the whole church all those which make god the author of sinne likewise all Pelagians as wel new as old which denie that all men sinned in Adam and are holden in the guilte of the first offence or doe labour to prooue that this ingrafted concupiscence is onelie a disease and a punishment of sinne but not indeede a sinne it selfe or at least in the regenerate will not haue it to bee worthie the name of a sinne Wee condemne also those which haue taught that originall sinne is a substance because this opinion either makes god the author of sinne or else denies that god is the maker of euerie substance and confirmes the doctrine

true and liuely picture of the image of God to vvhich man vvas created vvhereby vvee are instructed vvhat vvee vvere vvhat vvee are vvhat vve ought to bee and in deede vvhat vvee shall be if vve trust in Christ IV. The summe of the law to bee restrained to the loue of God and our neighbour Novv vve beleeue and confesse that Christ did teach Mat. 22.37 that the summe or substance of the vvhole lavv is coÌ„tained in these two precepts Thou shalt loue the Lord thy God with all thy heart withall thy minde withall thy soule and vvithall thy strength thou shalt loue thy neighbour as thy self the first of these is the summe of the first table the other the summe of the second table V. If God alone bee to be loued with the whole heart he alone is to be worshipped And if the summe of the first table which containeth the whole worship due vnto God doe consist in the perfect loue of God alone from hence besides other expresse commandements of God declaring this commandement we gather and we beleeue that God alone is to bee adored inuocated and serued with a religious worshipp and that wee must sweare onelie by his name because these bee all contained within that commaundement of louing God with all our heart to let passe that the image of God whereof this lawe is a type did teach Adam the same thing VI. That our verie concupiscence and corruption of nature is a sinne But if by Gods law be condemned whatsoeuer offence is repugnant to that first image of God that is to iustice holinesse and righteousnes wherein man was created we hold that in man not onely his actions committed with coÌ„sent of his will against the law of god but euen the motions also of lust yea the concupiscence it selfe and the whole corruption of his nature is sinne Rom. 7 7 and by the lawe of God condemned because it is repugnant to that vprightnes and iustice wherein man was creted and wherein he ought and might haue kept himselfe if he would VII Although the law cannot bee obserued yet it was not giuen in vaine nor vnprofitablie And although the law of God be so perfect Rom. 7.101 8.3 that it neuer could or can be obserued of anie man either all or alwaies or in such measure as it ought yet we beleeue that it was not giuen in vaine nor vnprofitablie sith God doth not anie thing in vaine but all things with his exceeding high wisedome to his owne glorie and to our profit and saluation VIII A threefold profit by the law of God First by the perfect declaration of the will of God by this law men might and may better vnderstand what was pleasing vnto god what was good and what ill what was to bee done and what to be auoided then by the onely reliques of the law of nature remaining in mans minde and therefore all cloake of ignorance being cleane taken awaye the Iewes were made more inexcusable then other nations if they kept not the law which thing falls out greatlie to the glorie of God sith men do therby vnderstand that his iudgements towards vs are verie iust Furthermore by the curses which are added against the transgressors and the blessings for the obseruers men were restrained by feare of those as it were with a bridle from committing sinne and by hope of these as it were with a spurre were stirred vp to keep the law if not wholly and perfectlie yet in part and for the externall obseruances and so might bee the better held within their dueties which how profitable it is not onely to a whole common wealth but to euerie particular man so bearing himselfe none can be ignorant Last of all by that that men saw by dailie experience how they continually sinned against this so perfect a law and perceiued that they were not able to obserue it as it ought to be and so that they were dailie more and more in daunger of Gods wrath guiltie of eternall death It came to passe that distrusting themselues their owne streÌ„gth they grew to haue a greater and earnester desire of the promised Sauiour and redeemer And therfore how much the more they knew their sinnes by the law and their weakenes more sensiblie felt the wrath of God so much the more greedilie did they hunger and thirst after righteousnesse and were disposed and prepared to take holde on Christ by faith so that verie true were both those sayings of the Apostle by the lawe is the knowledge of sinne Rom. 2.20 Gal. 3.24 and the law was a schoolemaister vnto Christ IX The lavv hath still the same vse yea euen in men regenerate And we beleeue that these vses of the law are perpetuall as long as wee remaine in this world not onely in men not regenerate as it said but also in the verie regenerate For sith our mindes are still blinded with much darknesse and our memorie so slipperie that wee can neither perfectlie vnderstand the thinges that are of god nor keep in minde that which we haue vnderstood we haue euermore need of this glasse of the diuine lawe wherein wee may dailie behold and still more certainelie vnderstaÌ„d what god will haue vs to do Moreouer sith our heart is not yet perfectly cleansed from all corruption that it can bee fullie setled vppon doing the will of God but that the flesh still wrastleth against the spirite Gal. 5.17 therefore the law is most necessarie which may terrifie vs with the threatninges and hold vs in from offending and with the promises may stirre vs forward to obedience and to the working of righteousnesse Lastlie sith there is none so holie which sinneth not manie waies 1. Ioh. 1.8 which hath not sinne dwelling in him whereby wee bee made weake vnto goodnesse and prone to ill Therefore the lawe is proffitable vnto vs by which our sinnes and infirmities being made knowne to vs wee may dailie more and more acknowledge how impossible it is that we by our owne works should at anie time bee iustified or saued and therefore should bee filled with the greater desire hunger and thirst of the righteousnesse of Christ and embrace him by faith And thus the law when it can neuer iustifie vs yet it may alwaies drawe vs neerer vnto Christ who iustifieth more and more to be iustified X. The morall lawe touching the substance vvas not to be disanulled by Christ For we knovve and beleeue that the lawe touching the substance and those wholesome vses of which we speake was not to be abolished by Christ and so not abolished at all but onelie touching the curse and condemnation because there is no condemnation to them that are in Christ Iesus Rom. 8.1 which walke not after the flesh but after the spirite But yet the law was proffitable euen in the condemnation and alwaies is to them which are not yet in Christ in as much as it driueth them to Christ

all into euerlasting glorie with Christ Neither doe wee doubt but Christ purposed to foreshew vnto vs the second by the first and the third by the second that by that which was alreadie made we might bee confirmed in the hope of that which was to be made VI. As the first vnion was made that satisfaction might bee made for our sinnes so the second is made that vve might bee partakers of that satisfaction Wee beleeue therefore that letting passe those things which pertaine not to this matter in hand wee may come neerer that the Sonne of God by the euerlasting will of the Father and therefore of himselfe also and of the holy ghost like as he tooke vpon himselfe into vnity of his person our flesh that is mans nature conceiued by vertue of the holy ghost in the wombe of the virgine that he might in himselfe purge vs of our sinnes and in that flesh he most perfectlie fulfilled the lawe of God for vs beeing made obedient vnto his Father euen vnto death and at the length the same flesh being offred vp in sacrifice for our sinnes he obtained in himselfe eternall saluation for vs so also that he might make vs partakers of this saluation by sacrifice of his flesh assumed for vs he was willing accustomed to take vnto him and to knitt and ioyne all his elect vnto him in another kinde of vnion namelie in such a coupling as in it wee may bee vnited with him though not into one person yet into one misticall bodie whereof he is the head and euerie one of vs members and may be made partakers of his diuine nature VII As the first is made by vertue of the holie ghost so is the second As we certainelie knowe that as the Sonne of God our Lord Iesus Christ in the first vnion coupled vnto himselfe our flesh and blood by vertue of his spirite for he was conceiued man of the holie ghost and therefore without sinne for which cause also he is called the man from heauen so also in the secoÌ„d vnion he doth communicate his flesh and his blood and his whole selfe vnto vs and in the same communion doth knitt ioyne and incorporate vs into him by the power of the same his spirite that alwaies the bonde where with Christ is coupled with vs and we with Christ might bee the same spirite of Christ which as it did bringe to passe in the wombe of the virgine that the sonne of god should be made flesh of our flesh and bone of our bones so also by working in our hearts and incorporating vs into Christ it bringes to passe that wee likewise by participation of the bodie blood of Christ should be bone of his bone and flesh of his flesh especiallie seeing hee stirreth vp that faith in vs whereby wee acknowledge and embrace him for true God and man and therefore a perfect Sauiour VIII The vnion of vs with Christ is spirituall yet so as it is true and reall So we beleeue that this other vnion also is almost no lesse then the former so spirituall if we may so speake that yet it is true reall Because that by the spirite of Christ wee allthough remaining on the earth yet are truely and reallie coupled with the bodie blood and soule of Christ raigning in heauen so as this misticall bodie consisting of Christ as the head and of the faithfull members sometime is simplie named Christ So great is the coniunction of Christ with the faithfull and of them with Christ that surelie it may seeme not to be said amisse that as the first vnion was made of two natures in one person so this is made of many persons as it were into one nature 2. Pet. 1.4 Eph. 5.30 according to those sayings That ye should be made partakers of the diuine nature And Wee are members of his bodie of his bones and of his flesh IX A confirmation of the former opinion hovve straight this vnion is For like as the soule in a man because it is one and the same and no lesse whole in the head and in each member then it is in all the bodie together it causeth that all the members do vnite and ioyne themselues into one bodye vnder one head euen so by vertue of Christs spirit because it is one and the same in Christ and in euery of the faithfull it causeth that all of vs knitte spiritually together both in soules and bodies into one we are all one and the selfe same body with Christ our head a body I say misticall and spirituall because it is ioyned and compact by a secret band of the same spirite X. This vnion because it is made by vertue of the holie spirit cannot be hindred by anie distance of place Whereupon it followeth that this true and reall vnion though spirituall of our bodies soules with the bodie and soule of christ can be letted by no distance of place though neuer so great because that spirite is so mightie in operatioÌ„ as it reacheth from earth to heauen and beyond and ioyneth in one no lesse strictly the members of christ being on earth with their head in heauen sitting at the right hand of the Father then the soule of a man ioyneth together the hands and leggs and other members into one bodie with the head yea though that man were so great that his head did reach vnto the ninth spheare and his feete stand fast in the center of the earth So great is the vertue of the soule theÌ„ how great is that of the holie spirit the true and almightie God XI The spirit by whome this vnion is made is giuen of Christ to the preaching of the gospell and administration of the Sacraments Furthermore wee beleeue that his spirite whereby christ both coupleth himselfe vnto vs and vs vnto him ioyneth his flesh with ours and ours with his is communicated of the same christ vnto vs by his meere grace when and where and how he please yet ordinarily at the preaching of the gospell and administration of the SacrameÌ„ts Of which thing was a visible testimonie which we read how that they in the primitiue church which imbraced the gospell by faith and were baptised in the name of christ or vpon whomsoeuer the hands were laid besids the inuisible grace receiued also diuerse sensible giftes of the spirite XII This vnion is the especiall ende of the gospell and Sacraments Whereuppon we do easily gather which is the principall end both of preaching the gospell and administring the Sacraments namelye this communion with christ the Sonne of God incarnate who suffered and died for vs but now raigneth in heaueÌ„ and imparteth saluation and life to his chosen which communion was begonne here but was to be perfected in heauen so that we by this true reall copulatioÌ„ of our selues with his flesh blood and his whole person may also be made partakers of eternall saluation which was purchased by him and stil remaineth and

abideth in him XIII That this vnion is not imaginarie nor made by participation of gifts onely but by communication of substance But we call this present incorporation of vs with christ true and reall and substantiall that we may meet with that errour wherein some thinke that wee forge a certaine imaginarie and a false vnion or that wee meane no other true vnion but that which is made by participation of spirituall giftes and grace of christ without communication of the substance of his flesh and blood XIIII This vnion is made by no other meanes but by the holie spirite and by faith But againe lest some might hereby falslie gather that wee conceiue of such an vnion which is made with the flesh of christ beeing really here vppon earth by some physical or naturall touching either grosse or subtile as al sensible thinges are coupled with the sences some in grosser and some in a subtiller manner or which is made with the same flesh remaining in heauen by certaine intelligible formes in the minde as the philosophers speake as all things which are vnderstood are vnited with the vnderstanding faculty which apprehendeth the same by certaine formes or images Therefore we al adioyne the meanes whereby this vnion incorporation is made namely by the spirite of christ communicated vnto vs really abiding in vs coupling vs vnto christ and working in vs that by a liuely faith we may embrace christ XV. A confirmation of both these propositions namelye that this vnion is essentiall but is made onely by the spirit and our faith For both these things namely that this copulation is essential made by the only spirit of God and by our faith the holy scriptures do plentifully and plainely declare Eph. 2.14.15 16 The Apostle writing vnto the church at Ephesus because all enmitie being taken away by christ the particion wal broken downe The lewes and Gentilles two sortes of people much different were reconciled to God and between themselues and were altogether ingrafted renued in christ by the same holy spirit therefore hee doubted not to saye They vvere both built not into one people as it seemed hee should haue said but the better to expresse how straight this vnion is into one new man in Christ Wherefore sith all of vs doe liue with one the selfe same spirite renued as it were in one and the same minde and are ioyned together vnto one and the selfe same head christ Eph. 4 1â— wee are fittlie all of vs together called one new man And in the same epistle describing this neere and essentiall incorporation he compareth christ to the heade and all vs to the members coupled knit with the head by sinnues ioyntes and ligamentes which take their life and motion from the heade And nothing is more often vsed in the holye Scriptures then this similitude that hereby wee might more easily and clearely vnderstand what and how great this coniunction of all vs is with christ through his spirite which dwelleth in al people that are regenerate For this cause the same Apostle Eph. 2.21.22 23 compareth Christ to the foundation and all the faithfull to stones but yet liuing stones euen as the foundation that they may receiue increase from him built vppon the foundation Mat. 16.18 In vvhome all the building coupled together groweth vnto an holy temple in the Lord by the holie spirite which thing also christ did before the Apostle more then once making himselfe the foundation and the church the building surely grounded vpon that foundation and fastened by an inseparable knot Ioh. 15.1 To the same purpose christ calleth himselfe a vine and vs the braunches which drawing life and sapp from the vine do liue and bring forth good fruits The same is also shewed by the similitude of the tree and the oliue Rom. 11.17 whereinto the faithful as braunches cut from the wilde oliue are ingrafted that they may bringe forth good oliues and are ingrafted by the holy spirit and by faith Phil. 2.1 Eph. 3.17 Eph. 5.32 Whereuppon to the Philippians it is called the communion of the spirite And Christ is said to dvvell in our heartes by faith Nor is it obscure that the Apostle calleth this incorporation of the church with christ and of christ with the church and all the faithfull a mariage after the custome of the Prophets whereby two shal be made one flesh And two said God shal be one flesh And the Apostle This saith he is a great misterie but J speake concerning Christ and concerning the church But that same is still very plaine and readie which Iohn writeth of this vnion and of the spirite by which the same is made and knowne 1. Ioh. 4.13 By this sayth he we knowe that vve dwell in him and he in vs because hee hath giuen vs of his spirite Therefore he dwelleth in vs we in him by the same holy spirite which is both in him and in vs. To this also beelongeth that same He vvhich hath not the spirite of Christ the same is not his But the Apostle knoweth that all are christes which are true and liuely members of christ XVI It is concluded that this coniunction is essentiall and made by the onely spirit of Christ and our faith Being perswaded therefore by these and other the like testimonies of holy scriptures we doubt not but christ and his Apostles ment to signifie vnto vs that the communion which all we the faithfull aswell smale as great haue with christ and with his flesh and bloode is true and reall and yet is made by no other meanes then by vertue and knitting of the holy spirit And therefore though it be secret ful of misteries and spirituall because it is made by the spirite and by faith Yet we ought not to doubt but that through the same spirit it is as true essential as is that same betweene the husband and the wife beeing ioyned into one flesh betweene the foundation and the stones thereon builded betweene the tree the boughes betweene the vine the braunches lastlye betweene the members and the head coupled together with ligaments and sinues liuing and working with the same soule that no coniunction with christ himselfe can be made greater then this while wee liue in this mortall flesh XVII A confirmation of this opinion by another similitude and by very philosophie Surely if there were in all men but one and the selfe same soule it must follow that innumerable many persons were onely one man Euen as of one and the same essence being in the three diuine persons the holy writers doe conclude that therefore there is one onely God Yea and the same would appeare much more plainly to be true if those many men had but one onely head to which they should bee ioyned and of which they should haue their motion VVhat maruaile then that the holie ghost bee one and the same in all the godlie

laid vp in him requireth onely these three things First that being touched with an earnest griefe of our whole life ledd amisse wee might desire from our heart to haue our mindes and so all our affections chaunged renued into the obedience of the diuine will and that we might earnestly pray and doe our best endeuour that it might be so Secondlie that imbracing Christ by a true faith withall his treasures wee might beleeue firmely and without any wauering that all our sinnes are for euer pardoned of the fauour and mercie of god through Christ alone and we receiued into grace made the children of God and heires of euerlasting life Lastly that beeing thus perswaded of the free and eternall saluation through Iesus Christ wee should thence foreward labour by all meanes to obserue whatsoeuer Christ hath commaunded to the glorie of God and profite of our neighbour so as faith do euermore accompanie vs to the ende whereby we beleeue that howsoeuer in this new obedience we err or do offend yet for Christs sake it shall not be imputed to vs but contrariewise by the perfect obedience iustice and holinesse of christ imputed vnto vs our imperfect obedience shal be perfected and shal be taken and reputed for most perfect in the sight of God And to three thinges are all the preceptes of christ referred namely that renouncing all vngodlines worldly desires wee should liue in this world in respect of our selues soberlie in respect of our neighbour iustly in respect of God godlie Tit. 2.12 looking for that blessed hope and the comming of the glorie of the great God This wee beleeue to bee the summe of those thinges which christ requireth of vs in the doctrine of the gospell and therefore that they bee true gospellers and christians indeede that bende their whole studie and care hereunto VII Jn what thinges especially the Gospell differeth from the Law And nowe of that which is alreadie saide it appeareth that we do not confound the Law with the Gospell For albeit wee confesse that God is author aswel of the Law as of the gospell and that of it selfe it is as well holie iust Exo. 20 and good as the gospell Rom. 7.12 yet we hold that ther is no smale difference betwixt them both not onely because the Lawe was deliuered to the Israelites alone and the gospell pertaineth to al people and nations and also not onely because that was for a time and to continue but till christ and the gospell is euerlasting and also not onely because that was deliuered by Moses and declared by the Prophets and the gospell was brought by christ and published to the whole world by the Apostles But indeed and most especially for these causes First because the matter of the law is onely commandementes with irreuocable curses thereunto ioyned if they bee broken neuer so little It hath also promises not onely of earthlie but also of heauenly blessings but al of them with the condition of perfect obedience and none merely free But the gospell is properly a happie message setting before vs gratis christ the redeemer forgiuing sinnes and sauing vs yea and requiring nothing at our handes for the obtaining of life euerlasting but a true faith in christ which faith cannot bee without true repentance nor without a care to doe the will of God that is to liue so berly iustly and godly as is aboue declared Moreouer because the law did not performe that which it required nether had it power whereby to saue therefore was vnsufficient and a killing letter the minister of wrath and death more prouoking then taking away sin But the Gospell what it requireth the same it performeth and therefore whatsoeuer it offereth the same also it truely imparteth vnto vs For as much as the holy ghost is by it powerful in the elect at the preaching of the Gospell stirring vp in them that true faith wherby they apprehend christ offred and with him eternall life For faith is by hearing of the Gospell Rom. 10.17 but obedience is not by hearing of the Lawe because the holie spirite giueth no man strength to the hearing of the Lawe by which hee might obserue the same as he stirreth vp faith in the elect to the hearing of the gospell For which cause as the Lawe is called a killing letter so is the Gospell called a quickning spirite and therefore is a true and forcible instrument to saluation vnto euerie beleeuer Whereon also followeth the third difference namely that the Law was not written in their hearts but remained written onely in tables and therfore did not chaunge men But the Gospell is written by the holie ghost in the hearts of the elect therefore it chaungeth and renueth them 2. Cor. 3.18 because it is the instrument of the holie ghost to sanctifie and to saue vs. VIII The Law of Moses is partly taken away and partly not taken away by the Gospell Of this which we haue said it also plainelie appeareth what our faith is of the abrogation of the law by the gospell First wee beleeue that in the gospell so farre forth as it declareth all things which in the old Testament did figuratiuely foreshew of Christ to bee fullfilled in this Iesus as is saide before in the 11. chapter we are taught that the law of Moses concerning cerimonies sacrifices and all Moses outward worship are simply abrogated according to that saying of the Apostle Heb. 9.10 Ioh. 1.17 that all these things vvere inioyned vntill the time of reformation and that The Law was giuen by Moses but the trueth came by Jesus Christ Moreouer so farre forth as the gospell is the instrument of the holy spirit whereby we are ingrafted and vnited to Christ made partakers of redeÌ„ption and saluation as is said before in the 12. chapter So far also we confesse that the morall law touching the cursse against the transgressors is abrogated by the gospell of Christ according to that of the Apostle Rom. 8.1 There is no condeÌ„nation to them that are in Iesus Christ where of this is a token that they walke not after the flesh but after the spirit But now so farre forth as the doctrine of the Gospell requireth our repentance and the holinesse of life and that we liue soberly righteously and godly therein it taketh not away the law concerning maÌ„ners for it is wholy consonant and agreeable with the doctrine of the gospel of eschewing vices and following vertue Lastlye in as much as Christ in his gospel did not take away the politicke lawes of the nations which were not contrarie to the law of nature Therefore wee thinke it lawfull and free for any gouernors to bringe among their subiectes such politick lawes as were deliuered to the people of Israell and by the same then which none are more iust to rule and gouerne the people Therefore they do exceeding great iniurie to the Gospell of Christ that saye it troubleth or

remembrance of it and to waigh in their minds to what ende they were baptized or what they haue obtained of God by baptisme what also they promised to God therein whereby they may the more be confirmed in faith and grow vp into the communion with Christ and bee made more carefull of performing their dueties For baptisme is not bestowed on vs for remission of originall sinne onely or our sinnes past but of all the offences of our whole life eueÌ„ as the pulling out of the waters is a signe of a newe life not for one day but for al our time as the Apostle saith Rom. 6.4 VVe are buried with him euer into his death by baptisme that as Christ rose from death by the glory of his father so we should alwaies walke in newnesse of life Wee were once washed with outward water but the blood of Christ is a continuall streame washing and cleansing vs daily from our sinnes VIII By whome baptisme ought to bee administred Wee beleeue also that holie baptisme is to bee administred by those by whome also the gospell is preached For to whom Christ said Goe into the whole worlde and preach the gospell to them he also said Baptizing them in the name of the father and the sonne and the holy ghost teaching them to obserue whatsoeuer is commaunded you IX Errors Therefore we condemne all aswell auncient as late herisies which haue at anie time beene scattered against the sound doctrine of baptisme Seleucus and Hermias who baptized with fire The Cerdonians and Marcionites who vsed another forme of words then that which was prescribed by Christ baptized in the name of another God then of the father sonne and holy ghost those also which baptized in the name of Iohn or any other man the Cataphriges who baptized dead meÌ„ with all Donatists and Anabaptists who rebaptize them which come vnto them which denie that infants ought to be baptized and those also that denie baptisme to be true vnlesse there bee added exorcismes spittle salt and other cerimonies deuised by men CHAP. XVI Of the Lords supper BY that which we haue saide of the communion with Christ and of the worde of the gospell of the sacramentes in generall and of Baptisme may easilie be gathered what our faith is concerning the Lordes Supper I. The sacrament of the supper is an instrument of the holie ghost to helpe forvvard the communion with Christ and with the church We beleeue that the sacrament of the supper is not onely a testimonie of our communion with Christ and with his flesh and blood and with the whole church but also an instrument of the holie ghost to confirme helpe foreward the same the Apostle saying the bread vvhich we breake 1. Cor. 10.16 is it not the communion of the Lords bodie the breaking and the taking of the blessed bread he calleth the communion of the Lordes bodie because they which eate with an actuall faith in the Lorde doe ioyne in communion with the Lord and with his flesh and blood as also they that imbrace the word of the Apostles in faith do receiue a communion with the Apostles that coÌ„munion is with the father and with his sonne Iesus Christ II. A confirmation of the former opinion For as baptisme is an instrument to begin this communion because by it wee are borne againe in Christ so is the supperinstituted to make perfect the same because in it wee are fedd or nourished with the flesh and blood of Christ that we may growe vp in him as the Apostle saith 1. Cor. 12.13 vve are all baptized into one bodie and we all drinke of one drinke into one spirite III. The increase of our communion with Christ is the principall end of the Lords supper There are also other endes of the institutioÌ„ of the Lords supper namely that beeing admonished both by the words signes which represent vnto vs Christs death and his blood shedd for vs we should reuerently esteeme of the benefite of our redemption as the Apostle saith As oft as yee shall eate of this bread 1. Cor. 11.20 yee showe the Lords death And therefore the ende is that we may be confirmed in the faith concerning remission of sinnes we may be nourished into hope of a blessed resurrection wee maye giue thanks to him for so great a benefite we may be stirred vp to repentance and lastly we may openly before the whole congregation renue our couenant begunne with God But sith all these things tend to this that we may more more be vnited to Christ be made one with him and he more feelinglie liue in vs and we in him being now made flesh of his flesh and bone of his bone therfore we doubt not but the supper is principally instituted for the increase of this vniting and communion with Christ wherein our saluation is made perfect and accomplished Whereunto it also tendeth that bread and wine are the nourishments of the bodie so as wee may hold it for most certaine the flesh and blood of Christ is the same in nourishing of our soules preseruing theÌ„ in life that the bread and wine is to our bodies IV. The bread why it is called the bodie of Christ Whereuppon we may also vnderstand why Christ called this bread his own body namely not for that it is either properly his verie true bodie or that there is any such body coÌ„tained within it or also that it is onely a bare signe of his bodie broken and dead for vs but that it is a sacrament for sacraments saith Augustine take vnto them the names of the things whereof they be sacraments and therefore an instrument also of the holie ghost to communicate vnto vs the true body of Christ to confirme vs in his communion Like as for the same cause the Apostle also called baptisme not the signe of regeneration Eph. 5.26 but the vvashing water it self of regeneration namely because that by this washing of water through the worde as by a fitt instrument Christ by the working power of his spirite doeth inwardly wash and cleanse vs and begett vs a new V. The true and substantiall body of Christ is spoken of the bread but improperly and figuratiuely Wherefore we doubt not but in the words of the supper the true and naturall bodie of Christ is spoken of the bread especially sith it is added for expositions sake which is giuen for you So that it is most truely said that the bread is Christs bodie euen that true bodie which was giuen for vs but yet this is improperly figuratiuely sith in verie deede the bread was not giuen for vs but the verie bodie of Christ whereof the bread is a sacrament VI. The bodie of Christ is not in the bread reallie and properlie Hereby we are also confirmed in this opinion that as the bread is not properlie the verie bodie of Christ but a sacrament thereof so also Christ is not

or no aswell in the one kinde as the other sith none is iustified by the former iustice but he is also indued with the latter and both of them are declared by good workes in which sense wee doubt not but Iames spake XII Errors We condemn all Pelagians which thought that infants were conceiued without sinne therefore needed not the forgiuenes of sinns and benefite of Christ for their saluation and those also which teach that although they must needes haue forgiuenesse of sinnes yet that the same maye bee obtained without faith in Christ And those too which thinke that although wee neede to haue faith in Christ yet that the same is not sufficient but that wee need also our owne works as merites necessarie for the obtaining forgiuenes of sinne but especially those that teach the same to be done by vngodly worship and fonde superstitions Neither doe wee allowe of those which haue taught that we are iustified by no other iustice then that inwarde and inherent iustice Nor those which thought that the remissioÌ„ of sinns can stand without the internall renuing and iustice Wee also condemne them which suppose they may bee iustified and saued by the historicall faith coÌ„cerning Christ which Iames calleth a dead faith that is none at all Yea and there opinion is disallowed of vs which teach that a maÌ„ is iustified not by remission of sinns and imputation of Christes iustice but euen by the verie essentiall righteousnesse as they call it of Christ really communicated to vs. CHAP. XX. Of the regenerate mans freechoise and power to do good I. They that are iustified in Christ are also regenerate in him and receiue power to doe good WE beleeue that they which are ingrafted into Christ like as they are iustified in him so they bee regenerated in him and made new creatures by participatioÌ„ of his diuine nature and consequeÌ„tly are made free and doe take force from Christ himselfe as members from the head and as braunches from the vine to eschew euill and to follow that which is good As Christ saieth if the sonne of man shall make yee free Ioh. 8.36 ye shall bee free indeede But then be we made free when wee are ioyned vnto Christ and regenerate by his spirite as the Apostle also saith where the spirite of the Lord is there is libertie II. Christ liueth and worketh in men regenerate For with the Apostle we coÌ„fesse that Christ liueth in vs Gal. 2.20 Phil 2.13 Rom. 8.26 that are regenerate by his spirit and liueth not idelie but worketh both that vvee may will and that wee may performe for the great loue that he beareth vnto vs and by his spirite doth help our infirmities III. A regenerate man in matters pertaining to the sensible and humaine life doth beare himselfe better then one not regenerate and therefore is more free So a regenerate man besids that he alwaies keepeth his will free from all constraint as also the vnregenerate doth he doth likewise beare himselfe better and more warelie then the vnregenerate euen in such actions as pertaine to the sensitiue and humaine life wherein the vnregenerate may bee circumspect sith in those actions also a regenerate man is wrought by the holy spirit who lighteneth his minde gouerneth his will and his thoughts and draweth his actions out of a good fountaine that is out of a good heart directeth them to their principall ende that is to the glorie of God Whereunto the Apostle also exhorteth vs 1. Cor. 10.31 saying Whether yee eate or drinke or whatsoeuer yee doe doe all thinges to the glorie of God And therefore he is euen in this kinde of actions more free then the man vnregenerate namely in that he is not violently drawne by his owne lustes to the doing thereof as the other vnregenerate is but beeing wrought by the holy ghost thinketh willeth and attempteth all things more warily wisely and religiouslie euermore heedfully respecting this that he do all things to the glorie of God his owne saluation and some profite of his neighbour Rom. 147.8 For he alwaies obserueth that rule of the Apostle None of vs liueth to himselfe nether doth any die to himselfe for whether we liue we liue vnto the Lord or whether we dye vve dye vnto the Lord whether we liue therefore or dye vvee are the Lords And therefore he commendeth all his actions to the diuine prouidence saith with Iames or at least thinketh if the Lord will I will doe this or that or I will goe to this place or that IV. Likewise in getting the morall vertues a regenerate man is freer and of more force then the vnregenerate And albeit we confesse that a man vnregenerate helped by the speciall aide of God caÌ„ bee possessed with the morall vertues yet wee hold that this speciall aide of God is much more forcible in the regenerate and that through the presence of the holie ghost Tert. in the Apol. c. 4.5 Aug. cont Iul. Pel. lib. 4 c. 3. De Ciu. De. lib. 19 c. 25. Orig con cels by whome they are lightened gouerned driueÌ„ forward as it was well prooued of the auncient fathers against the vaine boast of the geÌ„tilles that those vertues which they call morall were farre other manner of giftes in the christians then they were or could bee in the infidells sith in them they were onely the images or shadowes of vertues but in true christians they were the verie vertues indeed V. Vnto such things as are of God and pertaine to his kingdome onely the regenerate man is by the holy ghost enlightened inclined wrought to the vnderstanding choosing and performing them But we beleeue that in the true vnderstanding choosing and performing those thinges which pertaine to the kingdome of God onely the regenerate are so guided by the holie ghost that they alone truely vnderstand will and doe the same sith the Apostle saieth The naturall man perceiueth not the things of the spirite of God 1. Cor. 2.19 neither can he perceiue them but of the regenerate he addeth The spirituall man discerneth all things Phil. 2.13 and in another place God worketh in vs both to will and to performe VI. A regenerate man is not onely vvrought but also worketh by the holy spirite Being so taught by these words of the Apostle and other testimonies of the holy scriptures wee confesse that regenerate men are so wrought by the holy ghost that they themselues doe likewise worke and God so worketh in them to will and to performe that they are the same which do will and doe performe For they are not blocks nor beasts but men indued with reason whereby they vnderstand and with a wil whereby they desire and whereby they commaund ouer the other powers of the soule bodie that such things as are good should be put in execution VII The povver of free choise in the regenerate is yet weake so that vve haue still neede of the help

of God neither can we do all that we would But because our regeneration is as it were onely begonne and not as yet perfect so that whereas we were before wholly flesh now we consist partly of the spirite and partly of the flesh Gal. 5.17 which do coÌ„tinually fight the one against the other that what good things we would them wee cannot performe but in our spirite we serue the lawe of God Rom. 7.25 but in our flesh the law of sinne Therfore we beleeue that which wee also knowe by experience in the regenerate that much bondage still remaineth much darkenesse in the soule and peruersnesse in the heart and weakenesse in all the faculties of minde and bodie that wee haue still neede of new help from God and new grace whereby both our mindes may be more and more enlightened and our willes made better better and our strength to do good more increased and perfected And therefore while wee remaine in this flesh our free choise is neuer truely and meerely free that is neuer able inough of it selfe to auoide ill and doe good especially sith the euent of all things is not in our power but in the hand of God and that it must needs bee that all those thinges come to passe Act. 4.28 not which we thinke but whatsoeuer his hand and purpose hath decreed shal bee done VIII That God so gouerneth the mindes and wills of the godly that in the very conflict of teÌ„ptations and of the flesh he suffreth them not altogether to fall from him Meane while wee hold this that they which be alreadie ingrafted into Christ their minds and willes being now indued with the holie ghost are so gouerned and vpheld by God for Christs sake Ier. 32.40 Luc. 22.32 Rom. 8.35 that although they may be weakned many waies and by manie temptations yet they are neuer suffred wholly and altogether to be beaten downe and so to perish IX Errors We condemne them which either denying or extenuating this new birth will haue a maÌ„ regenerate to be as vnable to doe good and as much the seruant of sinne as he was before he was borne againe against so many and so manifest testimonies of holie scripture concerning the deliuerance of the regenerate froÌ„ the bondage of sinne and their choise to doe good to saye nothing of that bigh iniurie which is done to the holie ghost which dwelleth and worketh in vs. Againe wee disallow those likewise which will haue a regenerate man to bee so deliuered out of the bondage of sinne that he can by no meanes sinne anie more which all the whole scripture in generall and our daily experience gain-saieth For although wee bee not suffered to sinne vnto death yet it is verie apparent that we commit manie sinnes in their owne nature worthy of death Therefore on the other side wee also disallow their opinion which do so extenuate or make smale the force of the spirit in the regenerate and so enlarge set out thereliques and remainder of the flesh that they saye the working of the spirite is often times quite extinguished by the forces of the old man and teach that the same regenerate man may vtterly fall out of the fauour of God and so eternally perish which God gaine-saith by the Prophet I will giue my feare into their hearts Ier. 32.40 2. Tim. 2.19 Phil. 1.6 that they shall not slippe from me And the Apostle affirmeth that the foundation standeth sure c. And He which beganne this good worke in you shall perfect it vnto the ende CHAP. XXI Of good workes I. They which are ingrafted into Christ haue both whereby they themselues do liue and bring forth the workes of their life for others and this is the principall ende of their ingrafting AS the braunch doth not onely draw sap and nourishment from the vine whereby it liueth it selfe but also taketh from it whereby to bring forth fruite vnto vs so also we beleeue that the faithful haue not onely life from Christ in whome they are planted whereby they liue themselues but all force power whereby they shewe forth fruites of good works to the glorie of God and edification of the church Ioh. 15.5 c as Christ saith I am the vine and you the braunches he that abideth in me and he in whome I abide he shall bring forth much fruite Wherunto this also pertaineth we are his workmanship Eph. 2.10 created in Christ Jesus vnto good vvorkes vvhich God hath ordained that vvee should vvalke in them II. What we meane by the name of good workes But by the name of good workes 2. Pet. 1.5 we vnderstand all those actions which are done by men regenerate after the rule of Gods will reuealed in his word and by a liuely faithin Christ 1. Tim. 1.5 and a pure heart through the holy ghost For Rom. 14.23 as euerie thing which is not of faith is sinne so all things which are of faith and so out of a pure heart and good conscience must needes be good works wherefore we do not thinke that those deedes can bee numbred among good workes and acceptable to God Col. 2.18.23 which are done of the vngodly without faith and without the worde of God Mat. 15.8.9 and not through the guiding of the holie spirit howsoeuer they may carrie a shew of great pietie and seruice of God III. Good works are done of vs by power of the holy ghost For as the braunch of the vine or the wild oliue boughes being grafted into a good oliue tree bring forth fruits not of themselus but by the vertue of the vine the tree where into they are ingrafted so wee also doe not good workes of our selues but by vertue of Christs spirit to whome we are incorporated and from whome wee draw that life whereby we liue Christ himselfe working in vs by his spirite both that wee may will that which is good Phil. 2.13 Ioh. 15.5 and performe the same For without me said he yee can do nothing IV. Good works are not the cause but the effect of our vniting to Christ and of our iustification and life Likewise as these braunches and boughes doe not therefore bring forth good fruites that they might by them bee planted in the vine or the oliue tree or that they might liue therein but therefore they bringe fruite because they are already planted and doe liue and so their good fruites are not the causes of their planting and life but the effects and manifest testimonies thereof after the verie same manner wee beleeue that it is betweene vs Christ as also Augustiue fully teacheth who also saith that good works do not goe before him that is to be iustified but follow him that is iustified And therefore wee constantly confesse that a man speaking properly and of the iustification of his life is not iustified by works but by them declared to be iust V. Although we

holie ghost and so Iesus Christ our aduocate is to be prayed vnto and none other Psa 50.16 For of calling vppon God alone there bee expresse commaundements sith he alone is to bee serued and worshipped And of Christ being our mediatour and aduocate we lack not testimonies and examples in the Acts of the Apostles in their Epistles Deu. 10.12 Mat. 4.10 Col. 2.18 in the reuelation And as it is expresly forbidden vs to serue or worshipp any meere creature whatsoeuer it bee either in heauen or earth so also we are forbidden to praye vnto them And if whatsoeuer is not of faith is sinn Ioh. 1.6 much more then is that which is admitted against the cleare worde of God sith the verie heathen themselues thought none was to bee called vppon except he were thought a God And how shall they pray vnto him saith the Apostle in whome they haue not beleeued But that God alone and Iesus Christ are to be beleeued in the whole scripture and the whole catholicke church euen in the creede which is daily rehearsed do manifestly teach II. A christian man may sweare lawfully We also beleeue that a christian man may sweare Ier. 4.2 lawfully namely in trueth as the Prophet teacheth in iudgement in righteousnesse so that his oath be neither false nor rash nor vniust Neither is it condemned that one should take the name of the Lord but if he take it in vaine and for an vntrueth And among all nations since the beginning of the worlde an oath hath beene vsed when it maketh for the glorie of God and profite of our neighbour Yea it hath beene confirmed by the examples of god himselfe of Christ and of the Apostles being a parte of Gods worship to speake nothing of the perpetuall consent of the whole church Wherefore the doctrine of Christ in Matthew Mat. 5.35 Ia. 5.12 or of Iames in his Epistle cannot be repugnant vnto this For they spake against the abusing of oathes and ment to declare a true vnderstanding of the commaundement concerning an oathi III. We must not sweare but by God We beleeue when an oath is to bee taken that we ought to call vppon or take to witnes of our conscience no other besides God and therefore may not sweare but by him For God alone is the searcher of our hearts and he alone must haue his honour and worshipp that he may bee the witnesse and reuenger against our soules if we performe not that which by our oath we promise IV. Oathes which are iust and lawfully taken must be kept Hereuppon we confesse that for the honor of God whose name in our oathes is as it were laide to pleadge all oathes lawfully taken ought to be obserued as also the law commaundeth neither is the name of God to bee taken in vaine or in an vntrueth V. Oaths vpon vngodly and vniust matters such as be against the law of God ought not to bee made or being made ought not to be kept Againe sith wee ought to promise nothing that is vniust or vngodly namely contrarie to the law of God much lesse doe we iudge it lawful to be confirmed by oath or by taking the name of God yet if it be taken we affirme that such an oath vnlawfull in it selfe ought not to bee kept because in performing such an oath the sinne is doubled Mat. 14.7 as wee reade of Herode in the Euangelists VI. Oathes which cannot be kept vvithout breach of Gods law ought not to be kept though some such oathes are in themselus not vniust This also wee adde that all such oathes as cannot be kept without breach of gods commaundement C. 22. q. 4 though they are in themselues not vniust yet are not to bee kept And therefore for example sake they which by oath promise perpetuall single life which afterwards they cannot keepe without manifest breach of Gods law we iudge that such ought by no meanes to keep their oath VII Errors Wee disallowe therefore those which praye vnto idolls dead men things without life or do worship them Wee disallow also the Anabaptists which simplie condemne all oathes and affirme that no manner of oath is lawfull for a christian man as also those which call to witnesse to their soules others besids God lastly those which hold that their oathes which in themselues are vngodlie and cannot without great offence be performed yet that they are to be fully kept and obserued CHAP. XXIII Of Christs church in generall SIth it appeareth that the church of Christ which is his bodie doeth consist of those which are coupled vnto him by the bond of the holie ghost as members to their head and it is manifest that the gospell and sacraments with which as with instruments men are knitt vnto Christ are not administred but in the church and that all which are indued with a true faith in Christ with hope loue repentance and care to doe good works do pertaine vnto the church Therefore we thinke it a thing worth the labour to declare what our faith is concerning the church the rather because about this article chieflie there are so great controuersies And first of all of Christs church in generall so with the whole church it selfe doe we make confession of our faith and purpose afterwards to speake seuerally of the militant church and the things thereunto pertaining I. The article of faith concerning the church out of the Apostles creede We beleeue the holie catholick Church the communion of Saintes II. What we meane by the name of the church the description thereof By the name of Christs church we vnderstaÌ„d a certen number and companie well knowne to God both of Angells and men not onely chosen and predestinated to haue a perpetual communion with Christ and among themselues and to serue the true God according to his will and commaundement and to loue among themselues mutually with a perpetuall and sincere loue but also of those which in their time shal be effectually and by the holie spirite called out of the number of others and ioyned to their head Christ and so truly made Saintes Which number was begonne from the first creation and gathered and continued in a perpetuall line band of the holy ghost and to be continued to the end of the world yea to all eternitie and partly alreadie triumphing in heauen with Christ and partly yet on earth warring with many enimies for Christ preaching and hearing the worde of the gospell ministring and receiuing the sacraments and taking care that the commaundements of Christs may be kept aswel publickly as priuately III. The church is a companie consisting of many For the Scriptures teach vs that the church is a companie consisting of manie as a bodie compact of many members calling the same the bodie of Christ distinguished into many meÌ„bers and also a flock of sheepe Eph. 1.23 Ioh. 10.3 Heb. 11.10 and the kingdome of God and acitie consisting of many

citizens and such other like names IV. The church consisteth onely of the elect alreadie incorporate into Christ Now that these many of whome the church consisteth are none but elect already ingrafted into Christ and indued with Christs holinesse the same scriptures do plentifully teach both in other places chieflie to the Ephesians where the Apostle speaking of the church and the members thereof saieth Eph. 1 VVe are all chosen in Christ and haue redemption in him and are sealed vvith the holy spirite of promise That Christ is giuen to bee the head of the church and the church is his body It is therefore such a bodie whereof all the members are ioyned by the same spirite both to the head Christ among themselues and are quickned or haue life from the head and are indued with his holinesse so that this whole body is truely holy and called the holie church V. The holy Angells are not excluded from the bodie of the church Neither from this bodie of Christ which is the holie church doe we exclude the Angells both because the Apostle speaking plainely of the church comprehendeth the Angells therin and also because they with vs are likewise gathered into our bodie Heb. 12.22 Eph. 1.10 Col. 2.10 Apo. 229 vnder one and the same head Christ and Christ is expresly called of the Apostle the head of the Angells yea and also because they call themselues our fellovve seruants and haue the saine father with vs and serue the same God and we all of vs shall bee for euer together in the same citie the heaueÌ„ly Ierusalem lastly they are also Saintes and the church is the communion of all Saints VI. The reprobate hypocrites though they are in the church yet they are not of the church So wee rightly beleeue and confesse that the reprobate hypocrites though they dwell in the church and liue among the Saints yet they are not of the church nor members of the church when they are not truely ioyned to the head Christ nor indued with his spirite and consequently not truely Saints As the Apostle Iohn saieth 1. Ioh. 2.19 of certaine hypocrites they are gone out from vs as filth from the bodie but they were not of vs. For if they had beene of vs they had continued with vs. They therefore are not of the church which at last doe fall from Christ and keepe not that perpetuall communion with Christ and with all his Saints howsoeuer great and rare men they seeme in the church for a time yea and hold the gouernment ouer the christian common wealth and rule ouer the whole church For they are members of Sathan not of Christ whosoeuer haue the spirite not of Christ but of Antichrist VII That there euer vvas and is one onely church of Christ And wee confesse that there euer was and is one onely church of Christ Eph. 4.4.5.6 because there euer was is one onely bodie to which Christ was giuen of the father to bee the head one onely spirite by which all the members are knitt vnto the bodie onely one God to the seruing of whome and glorifying for euer we are all chosen and called one onely faith of al the faithfull beleeuers one saluation lastly one heauenly inheritance of all To which purpose also Christ euer called the church one one flock wherfore we make that church which hath beene since the first creation and before the coÌ„ming of Christ no other but the same that it is nowe and shal bee to the ende of the worlde but wee call it one of all times of all places and all persons ioyned with Christ consequently one coÌ„munion of al the Saints from which they that make an vtter seuering and departure we are persuaded by the holie scriptures that they belong not to this bodie VIII Of the christian church there is one onely head Iesus Christ Hereuppon we are strengthened in this beleefe that sith there is one onely church of Christ which is his bodie there euer was and is yet therefore one onely head of it by this name head we meane him which was giuen of God euen from the worlds beginning to that ende that he might be made of the same nature with it that he might redeeme it that he might ioyne it to himselfe that he might quicken it that he might deck it with the glory of his wisedome that he might kindle it with the fire of heauenlie loue that hee might effectuallie moue it to all good affections and good workes that he might euermore gouerne it keepe it For that this is the proper duetie of the head towards the whole bodie besides dailie experience in nature we learne also out of the holy scripturs But who could perform hath and wil performe this to the church we acknowledge none other besids Christ Iesus meane while not denying but there may bee one head of all hypocrites which are in the church and so of the hypocriticall church sith the Prophets foretold it should be so and the Apostles confirmed the same Eph. 1.22 4.15 5.23 Col. 1.18 But that there is one onely heade Iesus Christ of the holie church we beleeue and confesse with the holie Apostles IX This church is truely holie Whereupon it followeth this church therfore to be truely holie because it hath a head that is most holie maketh it holie because no sinnes are imputed vnto it because from him it draweth the spirite of sanctification and because whatsoeuer holinesse is in the head that is wholy imputed to euerie member X. It is also truely catholicke We also confesse it to be truely catholicke that is vniuersall because the head thereof is also catholicke and euerlasting at all times euen from the foundation of the world to the ende thereof ioyning vnto himselfe members out of all places from all kindes of men and all nations and gouerning and preseruing them to himselfe for eternall blessednesse XI This one church is partly in heauen triumphant and partly on earth militant But wee acknowledge that this church though it is and euer was one yet it is so distinct that one part is triumphant in heauen with Christ alreadie raised from death and sitting at the right hand of the father another part on earth fighting still with flesh blood with the world and the deuill Whereuppon ariseth that vsuall distinction among all the godlie writers of the church of the triumphant and militant church CHAP. XXIV Of the militant church ALbeit by this which wee haue confessed of the church in general euery one may easilie perceiue what we beleeue particularly of the militant church yet that our faith may more clearely plainly be known wee haue purposed to declare our opinion of this church seuerally partly referring that which was spoken of the whole in a briefe rehearsal to this and partly adioyning the properties of this peouliarly I. A description of the militant church Wee therefore beleeue Eph. 1.4

of his discipline And therefore wee beleeue that it belongeth to the true gouernment and edification of the church that princes should chiefly subiect themselues to be taught admonished and reformed by the word of God whereby others by their example may doe so also the more chearfully and that if they refuse to do it the princes or rulers maye more freelie punish them for it and compell them to their dueties IX Errors We therefore condemne all contemners of magistrats rebells seditious persons enimies of their common wealth and whosoeuer doe either openly refuse to performe their dueties which they owe to their rulers or doe craftely shift the same We condemn by name the error of the Anabaptists saying it is not lawful for a christiaÌ„ man to beare office much lesse to vse his authoritie ouer his subiectes in the course of religion affirming that it is free for all men to follow what religion he will none ought to be compelled to faith We disallow them also which giue authoritie in religion vnto magistrats onely as they saye for names sake denying that they haue authoritie to call Synodes to consult about religion to reforme churches and to determine out of the scriptures such thinges as pertaine to the peoples saluation and will haue them to bee nothing else but the executors of those things which the bishop appoint As also neither do we allow those magistrats who without a sufficient knowledge in the causes do alter religion vpon their owne pleasures do condemn men neuer heard and spoile and confiscate their goods set downe rules of religion not out of the scriptures but rather against the word of God and beare themselues not as seruants of God in the church of God but as Lords ouer the churches nor will bowe their neck vnder the yoake of the sonne of God For whome that they may haue a greater knowledge of God and better mindes wee praye and beseech God the Father and the Lord Iesus Christ CHAP. XXVII Of perpetuall remisson of sinns in the church of Christ I. There is a perpetuall dispensation of remission of sinnes in the church and thereunto is the perpetuall ministerie of the word ordayned WE haue before confessed that so soone as any one is ingrafted into Christ by his holy spirit he presently obtaineth forgiuenesse of all his sinnes committed and draweth a new life from his head Christ and so is made a liuelie member of the church But because the most holie ones that are in this militant church do daily sinne eueÌ„ to the last ende of their liues so that they haue still need of new forgiuenesse of their sinnes and also of new repentance and new faith to apprehend forgiuenesse of sinnes in Christ that faith and repentance is stirred vp by the ministerie of the word and sacraments therefore wee beleeue that remission of sinnes is dispensed and bestowed perpetually in the church by the ministerie of the word and sacraments and that the ecclesiasticall ministerie which is perpetuall in the church is ordained thereunto II. What we meane by the name of remission of sinnes And sith there be three things in sinne the action it selfe the wickednesse of the action therefore the sinners fault remaining in him and lastlie the desert of due punishment cleauing vnto the fault then we vnderstand that our sinnes are forgiuen vs when not onely the faulte and wickednesse of the action is not imputed vnto vs but also when as the desert or guiltinesse is taken awaye and the due punishment pardoned For then are our sinnes properlie forgiuen vs and we when wee desire in prayer that our sinnes may be forgiuen vs wee desire not onely to bee absolued from the fault and that the iniquitie maye not bee imputed vnto vs but also that the punishment and condemnation due vnto vs for the iniquitie may be forgiuen and we deliuered from our debts and guiltinesse seing that neither we can say that we forgiue our brethren their debts vnlesse wee set them free from the debt it selfe and from all satisfaction and seing it is certaine that we are not commaunded to aske any thing but that which he will giue vs and that Christ hath cancelled the hand writing of all our debts hauing himselfe made a perfect and full payment and satisfaction III. The afflictions vvhich the children of God endure after their sinnes are pardoned are not punishments and satisfactions for sinnes past but fatherly chastisement for those to come But whereas God after the forgiuenesse of sinnes is wont to afflict and scourge his children with manie torments wee beleeue that God doth it not for that they should by that meanes either wholly or in part satisfie his iustice for their sinnes seing that one full satisfaction of Christ for vs is inough and more then inough but that by them as by fatherly corrections we may afterwards be more warie and take heed what belongeth to the mortifying of sinne that dwelleth in vs and that we should no more so easilie slipp into sinne whereuppon we with Augustine do cal them and teach that they are to bee called T. 7. de pec mer. ReÌ„ lib. 2. c. 33 34. not the punishments of sinne but the tryalls of faith and exercises of the Saints IV. Sinnes are properly remitted of God alone freely and for Christs sake our mediatour Wee beleeue also Ies 43.25 that our sinnes are properly forgiuen vs of God onely by meere fauour and for Christ our mediatour sith also it is he alone against whome we properly commit sinne both mediatly and immediatly wheÌ„ as we breake his lawe Luc. 23.34 and it is alwaies in the power onely of the creditour to gratifie his debtors and to forgiue their debts Whereupon Christ also as man prayed his father for them which crucified him that he would pardon them Luc. 5.21 c and forgiue them their offences when the Iewes said vvho can forgiue sinnes but onely God he partly by holding his peace and partly by shewing a miracle confirmed it Wherefore in that that Christ of his owne authority forgaue sinnes we with the fathers do beleeue it may well bee concluded he is true God sith the same cannot bee done by any meere creature but onely ministerially or as being a minister as they speak in the name and authoritie of God Mat. 18.18 Ioh. 20.23 Which wee knowe was equallie giuen not to one alone but to all the Apostles and so to all lawfull ministers of the gospell V. Christ God and man indeed forgiueth sinnes but in a diuerse manner as he is God as he is man Whereon it also followeth that Christ god and man which wee also confesse together with the father and the holie ghost forgiueth sinnes but he doth it in one sort as he is God and in another as he is man For as he is god he doeth effect the same properly and of his authoritie but as he is man he doth it and did

truely ioyned to him by the holie spirit and so to haue beleeued in god the father in his sonne Iesus Christ and in the holie ghost and to haue bin liuelie members of the holie church and to haue had communion withal the Saints and obtained forgiuenesse of their sinnes which the Lord also teacheth saying He will say to them which shal be on his right hand come yee blessed of my father possesse the kingdome prepared for you before the foundation of the vvorld for I vvas hungrie and yee gaue me to eate c. II. A confirmation of the former opinion and that eternall life is not giuen for our owne works but for Christ in whom we are freely chosen blessed and made the children of god For by these wordes the Lord seemeth to haue declared vnto vs that our good workes are testimonies of our election blessing and adoption in Christ and so of our lawfull inheritance and that the cause whereby we shall obtaine eternall life and possession of the heauenly kingdome is partly because that ere the beginning of the world that is ere we had done any good thing that kingdome was freely prepared for vs in Christ partly because we were blessed of the father namely Eph. 1.3 with all spirituall blessing in Christ and therefore called by grace iustified forgiuen our offences and sanctified lastly because we were in the same Christ adopted the sonnes of God and â—â—nued or borne againe by his spirit therefore made coheirs with him of the kingdom which he plainly ment by the worde ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ that is by the right of inheritance possesse as sonnes VVhereas the Lord therefore shall recken vp the works of pietie he shall do it wee doubt not to this purpose that by them it may appeare to the whole world that wee were the truely blessed chosen iust children of God to whome the inheritance was due Rom. 8.17 the Apostle saying If sonnes then heires also but that wee are the sonnes of God is declared by our regeneration and regeneration by the effectes of regeneration which are called works of faith and pietie III. As the godlie shall haue eternall life so the paines and fire of the wicked shal bee eternall And as wee beleeue that the children of God shal obtaine eternall life so also we confesse that the hypocrites and all the wicked shall bee cast into the fire that neuer shal bee quenched and there bee tormented for euer Christ saying plainely Goe yee into euerlasting fire Mat. 25.42 IV. How happie that eternall life shal be it can neither be said nor thought But what and what manner of life it is and how great felicitie which is ment by the name of the heauenly kingdome wee doe with the Apostle freely confesse 1. Cor. 2.9 that neither eare hath heard nor hath it come into mans heart to conceiue for it is a matter greater and more excellent then can be comprehended in mans vnderstanding of such passing happines that nothing caÌ„ be wished more happie We therfore simply beleeue that we which are christs which are guided by his spirite which depend on his word which lastlie doe place but whole hope of saluation in him shall all bee most blessed Mat. 13.43 shall all shine as the sunne in the fight of god we shall all see God euen as he is 1. Cor. 13.12 we shall all liue a heauenlie and diuine life with Christ his Angells and be deliuered from all sinne from all misterie from all ill without any longer griefe without feare without lack or desire of any thing 1. Cor. 15.28 Apo. 22.3.4 because God shal bee all in all and wee shall behold his face And in that citie shal be no more night neither shall there neede any candell or sunne-light because the Lord shall giue vs light and wee shall raigne for euer and euer with Christ Iesus our head spouse Sauiour and our Lord to whome bee praise honor and glorie worlde without ende Amen Obseruations of the same Zanchius vppon his owne confession NOT few nor smale were the the occasions whereby I was induced rather to adioyne these mine obsernations to my confession it selfe then to alter anie thing therein contained Many there bee to whome it is not vnknowne vpon what occasion at what time at whose commaundement in whose names and for what purposes I euen against my will and constrained thereunto wrote this summe of christian doctrine For although there is no man but seeth that this coÌ„fession as was neuer looked for is published in their name for whose sakes it was written yet how this came to passe for what causes it was done all men do not know manie wondring at the deede yet ignorant of the true causes Hereuppon how diuerse suspitions many men might gather how diuerse iudgements might bee giuen of me and of the confession it selfe I say not of priuate men but euen of the whole congregations yea howe diuerse and sinister speaches might be throwne out among the vulgar sort who is it that perceiueth not I was therefore enforced before I dye to stoppe such sinister and false suspitions iudgementes and speaches concerning my doctrine That I thought could bee done by no better meanes then to publish a parte by it selfe both the confession euen as I write it and a part likewise my obseruations vppon the same wherein what so is darke is expounded and what so is doubtfull is confirmed so to leaue the iudgement of the whole matter together to all the true catholicke church I thought moreouer it would bee no little help to take away al suspicions of men if there be any conceiued if such iudgements as learned men haue giuen of my confessions I make knowne to all the godlie readers out of their owne letters especially sith by them it may well appeare vnto euerie man what were the causes why the confession came not forth in the same manner as was appointed One great learned man write vnto me concerning that matter in these words Whereas you write vnto me concerning your confession it hath beene read ouer both by me by N. and others with great pleasure which is written verie learnedly and with an exquisite methode and if you take out that same which you haue added in the ende concerning Arch-bishops and the hierarchie it pleaseth me passing well But whenas together with the brethren N.N. which are with vs we conferred about the way and meanes of an agreement among the churches of our confession to be begonne they all with one consent thought onely this to be the safest and speediest waye that the confessions of faith receiued and set forth by euerie of the churches in each prouince should bee composed and framed into one harmonie that they might bee alike touching the substance of faith all of them and each church embrace theÌ„ as their owne This their aduise sith they coÌ„mended to vs by many reasons we haue writteÌ„ vnto you

this signe of the new couenant consecrated vnto Christ in the sight of the congregation sealed for to hold fast the faith in him and to performe obedience to his commaundements and to bee ingrafted into the bodie of his church and receiued into the communion of Saintes and to a perpetuall amendment of life and to a continuance of faith in Iesus Christ to their liues end For the whole church and euery of the faithful are baptized into the death of Christ and buried with him whereof the signe is the very dipping into the water that thereby we may learne that throughout our whole life we must die vnto sinne and liue vnto righteousnesse which is to be truely baptized into the name of Christ who died and was buried for vs. The fourth aphorisme The substance also of the law yea the canonicall law is perpetual and for euer to be holden For Christ came not to destroy the law or the Prophets touching the substance of doctrine And it belongeth to the substance of the law of circumcision that they which are the couenant should be sealed vnto god with the signe of the couenant But now the signe of the couenant is baptisme which succeeded circumcision Coll. 2. Add the place of Peter out of the Acts. 2. ver 38. Repent ye and be baptized euerie one of you in the name of Iesus Christ for remission of sinnes and yee shall receiue the gift of the holte ghost For the promise is made vnto you and to your children to all that are a farre of euen as many as the Lord our God shall call To whomsoeuer therefore the promise of saluation by Christ belongeth to them also belongeth baptisme But Peter teacheth that the promise belongeth to the yong children of the faithfull therefore yong children are to be baptized Aphorisme 6. Whereas wee saide that Paule baptized againe those of whome it is spoken in the 19. of the acts as being not rightly baptized we said it without preiudice to any learned interpretor for we condemne none Onely we desire the reader to conster fauourably of that word rebaptize For we meant not that they which were rightly baptized were afterwards baptized againe but they which were not baptized with true baptisme where the true doctrine of God the father the sonne and the holie ghost went before it they after Paule had taught them the true and sound doctrine of Christ then they tooke true baptisme and after baptisme by the laying on of handes receiued the holy ghost and the gifts thereof this to speake properly was indeed not to be rebaptized but to be truely baptized Now why I thought so and do yet thinke I was induced by the authoritie both of the fathers and especially Ambrose and Hierome so expounding that place and also by a reason drawne from the text it selfe Touching the authoritie first neuer any of the fathers did teach that these words and when they heard it they vvere baptized were the words of Paule spoken of them which heard Iohn Baptist but expouÌ„ded them as the words of Luke spoken of them which heard Paule So Chrysostome Tom. 3. in act hom 40. So Occum in act ca. 19. So Augustine Tom. 7. cont Petil. ca. 7. So Gregory Tom. 1. in euang hom 20. So Bede in act ca. 19. So all the rest Moreouer most of them do in plaine tearms write that these twelue disciples were baptized by Paule or at least by Paules commandement as hauing not bin rightly baptized before because they heard not the doctrine of the holie ghost nor were baptized into his name Ambrosius Tom. 2. de spi san ad Theo. imp ca. 3. Lastly they themselues also which said wee haue not so much as heard whether there be an holy ghost were afterwards baptized in the name of the Lord Iesus Christ And this abounded vnto grace because they then by Paules preaching knew the holy ghost neither must it be thought a contrarietie because although afterwardes no mention is made of the holy ghost yet it is beleeued and that which is omitted in wordes is expressed in faith For when it is saide in the name of our Lord Iesus Christ by the vnity of the name is fullfilled the whole misterie neither is the holy ghost separated from the baptisme of Christ because Iohn baptized to repentance Christ in the holy ghost Thus farre Ambrose Hierome Tom. 6. in Ioel. ca. 2. pa. 66. Therefore saith he the sauing health of God caÌ„not bee seene except the holy ghost bee powred downe and who so saith that he beleeueth in Christ and beleeueth not in the holy ghost he hath not the eyes of perfect faith Whereon also in the Actes of the Apostles they which were baptized by Iohns baptisme into him that was to come that is in the name of the Lord Iesus because when Paule asked them they aunswered wee know not whether there be an holy ghost they were baptized againe yea they receiued true baptisme because without the holie ghost and the misterie of the trinitie whatsoeuer is receiued in the name of the one or the other person is vnperfect c. Augustine cont Petil. cap. 7. coll 498. saieth Paule baptized those twelue either because they had not receiued Iohns baptisme but lyed or else if they had receiued it yet they had not receiued Christs baptisme For he thought with Cyprian and Tertullian and other fathers that Iohns baptisme and Christs did differ of which matter more hereafter Of our owne writers also that learned man Wolff Musculus about the place of the Act. 19. thinketh as Ambrose doth in his coÌ„mon place the place of baptisme whose words because he haÌ„dleth that place very largely we wil not repeat and before Musculus Bucer both on the third of Matth. and on the fourth of the epist to the Ephes vpon Math. he hath these words To those Ephesians which had beene baptized with Iohns baptisme not knowing what it was because as then they knewe not the holy gnost wherewith Paule had preached that Christ should baptize them wee reade that he said Act. 19. Iohn baptized indeed with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus Nowe what do we else or ought we to do in baptizing For ours is also the baptisme of repentance so long as those whome we baptize we also burie into the death of Christ that is we ascribe them into that nuÌ„ber which throughout all there life must die vnto sinne and liue vnto righteousnesse and yet shall not receiue that neither but by the gift of Christ Therefore of such as be of years of discretion whom we baptize we require their faith in Christ the infants we commit vnto the church to be brought vp to the same faith Therefore Paule would neuer haue rebaptized those EphesiaÌ„s if they had beene baptized with Iohns baptisme that is with that baptisme wherewith he vsed to baptize into

cannot bee mooued from place to place according to it whole selfe as true philosophie teacheth christian theologie coÌ„firmeth which sheweth that God therefore is not mooued from place to place because being immeasurable he fileth all things 78 Neither can that bodie also which is euery where be rightly said to sitt at the right hand or the left of another but you must needs coÌ„fouÌ„d the substance of him that sitteth with the substance of the right hand at which with the substance of him whose right hand he sitteth at seing therefore euen the father the sonne the holy ghost filling heauen earth are euery where both all and each of them because they are one and the same essence 79 Finally we think this doctrine of the inuisible vnpalpable presence of Christs flesh euery where is neither true nor profitable 80 Not true indeed because wee could neuer see the same shewed either by any manifest testimonies of holie scriptures or any necessarie consequences drawne out of them nay wee haue obserued the same to bee repugnant to the scriptures and to the catholicke consent of the old church rightlie expounded by the rule of faith contained in the Apostles creede 81 Yea and wee see it so contrary to the scriptures that without a manifest implying of a contradiction yee cannot graunt both those things which the creed deliuereth and those things which the authors of this Vbiquitary doctrine do deliuer 82 Neither is it profitable because that which is not agreeable with gods word to propouÌ„d beleeue and obserue it as agreeable and necessary vnto saluation is a sinne The Lord saying Add not nor diminish and the Apostle Deut. 12 32 Rom. 14.23 Rom. 6.23 All that is not of faith is sinne and the wages of sinne is death 83 Finally because if that opinion of the Vbiquitie of Christs bodie should be beleeued to be true it would bee a hinderance that a man could not apprehend and eate with a minde lifted vp Christ to the true flesh of Christ Iesus being in heauen whereunto notwithstanding both the Apostle the church calleth vs saying lift vp your hearts And seeke those thinges which are aboue where Christ is sitting at gods right hand 84 They theÌ„ do nothing lesse then eate Christs flesh which doe not behold the same in heauen where indeede it is but imagine him to bee really present euerie where in his owne substance Aesops dogg leauing the true flesh did foolishlie catch at the vaine shaddowe of the flesh because it seemed a bigger peece A question out of the 1. of Ioh. 4.3 S. Iohn describing Antichrist saith Euery spirite which confesseth not that Iesus Christ is come in the true humane flesh is not of God and this is that spirit of Antichrist And seing that Christ neuer laid aside that flesh which he once tooke but carried it with him vp into heauen and shall returne againe in the clouds in the same appareÌ„t vnto all meÌ„ to iudge the quicke and the dead The question is of what spirite they are and by what name to bee called who make no doubt with the old heretikes to forge for our Lord Iesus Christ I know not what kinde of inuisible flesh vncircumscribed vnpalpable whole and in his whole substance forsoth really existing in all places in heauen in the starres in the ayre in the earth vnder the earth in hell in all the seuerall partes of the world and the parcells of the partes yea and in the least parcells of the parcells against Scripture and against the sound agreement of the whole catholike church Of the dispensation of saluation by Christ Out of the first chapter of the Ephesians yeare 1580. 1 OVr Lord Iesus Christ ver 7 8 in whome wee were elected vnto saluation not onely once redeemed vs by his owne blood hauing obtained remission of sinnes and gotteÌ„ the victorie but doth also dayly dispense and communicate vnto his the grace of redemption and saluation 2 For it belongeth to a perfect redeemer not onely by paying the ransome to redeeme but also to make the redemption knowne to them that be redeemed and to deliuer them quite out of the hands of the tyrant into freedome as it also belongeth to a good head to impart the life sense and motion which it hath vnto the members 3 Nowe Christ vseth to dispense this grace of saluation by the word of trueth that is ver 13 by the gospel of our saluation with which wee ioyne the Sacraments as seales and instruments of saluation 4 For by the gospell hee makes knowne vnto vs the misterie of his diuine wil ver 9 10 concerning our saluation through Christ and concerning the gathering together aswell those that are in heauen as these that are on earth concerning the knitting of them to one head Christ 5 Neither doth he onely make knowne vnto vs the mistery of saluation by the gospell ver 13 but also effectually calleth draweth vs to himselfe to the communion of himselfe so to the participation of redemption saluation 6 For by the preaching of the gospell ver 13 Rom. 10 hee vseth to stirr vp faith in our hearts whereby wee beleeue in him and are receiued into his communion 7 For he giueth vs his holy spirit by which he regenerateth vs ver 13 and sealeth vs with the expresse image of God to the full possession of an eternall inheritance 8 By the same spirite he stirreth vp worketh and leadeth vs to the studie of a holy life and good workes 9 And if it so be ver 14 we fall into sinne such is our frailtie he lifteth vs vpp by repentance giuen vnto vs maketh vs more assured of forgiuenesse and by that meanes through the same spirite as it were a pledge he more and more daily confirmeth vs in that assurance of saluation 10 And these benefits Christ bestoweth on vs neuer vtterly forsaking vs till he hath brought vs by his grace and singular loue towards vs from the first redemption which is our redeÌ„ption from the guilt and seruitude of sinne and from the power of the deuill to the other redemption namely the full libertie which consisteth in the perfect assuring and full possession of the heauenly inheritance 11 But our Lord Iesus as he is our redeemer the head of the whole church ver 22 according to both the natures so also he coÌ„municateth eternall life saluation not onely as he is god but also as he is man according to that same Beleeue my sonne thy sinnes be forgiuen thee And immediatly after but that he might know that the sonne of man hath power to forgiue sinnes he saieth to the sicke of the palsey arise take vp thy bed goe vnto thy house where each nature worketh that which is proper to it with communion of the other 12 For as the natures are so vnited within theÌ„selues in one person that yet there is made no

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