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 frō 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance with god for asmuch as neither the sonne himselfe is simplie omnipotent but as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 thē 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 cōmunication 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 cōfound 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 cōmunicated to creatures without cōmunication 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 cā 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 holiē 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 destructiō 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
the diuine in the abstract also by reason of the simplicity thereof For this proposition is as true and proper he deity is omnipotent as this God is omnipotēt yea euen omnipotency it selfe And againe Humanity and a man is mutable 34 Of the person expressed by the proper name and that name Rule 4 which noteth both the natures or by a name signifying the office of a mediatour as well the things which are proper to the one or to the other or to both the natures together may truely and properly be spoken as Christ is omnipotent also Christ is man Christ died Also Christ is a redeemer a mediatour Also the mediator is God is man is immortall died redeemed vs. 35 Of the person signified by a name of one nature Rule 5 the things which are proper therevnto may truely and properly be spoken as This God or onely begotten sonne of God is eternall and omnipotent Also This man or the sonne of man was borne in the last daies Rule 6 died 36 Those things which are proper to the wholle person cannot be spoken but by a Synechdoche a part taken for the wholle of one nature signified either by an abstractiue or concretiue name as The flesh quickeneth God redeemed his Church 37 Wherefore this saying of Leo each forma worketh that which belongeth to it selfe we with Damas say to be all one with this and that properly Christ worketh according to each forme 38 So where Iohn said his blood washeth vs from sinne and Christ saith my flesh is meate indeede also where it is said to quicken and that it is to be worshipped those wordes are put for concretiues namely the flesh of Christ for Christ incarnate and the blood of Christ for Christ by his blood 39 For he which said he that eateth my flesh hath eternall life the same said He that eateth me he shall liue by me And he which writ his bloode washeth vs from sinne the same expounding himselfe saith Christ shall wash vs from our sinnes by his blood And they which taught that Christs flesh was to be worshipped they also expressed the cause namely not because it was flesh but because it was flesh of God and therefore that Christians do worship not flesh properly but God incarnate 40 Of the person signified by the name of the one nature Rule 7 the things that belong to the other nature may indeede truely and really be spoken but yet improperly and figuratiuely by communicatiō of the proprieties As the sonne of man it both in heauen and on earth at once Also the onely begotten and Lord of glory was crucified 8. Rule 41 Here of followeth another of the one nature signified in a concretiue name the thinges propper to the other may truely be spoken by reason of the person togither noted yet not really but onely in respect of the name As God taken in the formall signification died man is eternall 42 Wherefore we say that those thinges are praedicated or spoken by communication of the proprieties which beeing proper to one of the natures are made common also to the other in the concrete by the mutuall manner of praedication namely while they are really attributed to the person wereof each nature is a part 43 For seeing Christ most truely and really is both God and man we doubt not to say and with the wholle Church to teach that he suffered namely for example sake according to the one nature and suffered not namely according to the other 44 And seeing the scripture saith both that God is immortall also that the same died was crucified we teach that in the former speech the name of God is taken essentially in the latter hypostatically or personally and therefore that both these are true in the speach concerning Christ but that both of them are spoken of the same in a diuerse manner of praedicatiō 45 Whatsoeuer things we reade to haue beene really giuen to Christ in time after the vnion the same may truely and really be spoken of the person in respect of the humanitie therfore also of the humanitie it selfe but it is to be vnderstood that they cannot be spoken in respect of the divinity and being signified by a concrete name but onely by communication of the proprieties An example of the first Esai 11. the spirit of wisdome shall rest vpon him c. An example of the other Ioh. 3. He hath giuen vnto him his sonne who is from heauen whōe the father sent his spirit aboue measure For he as he is the onely begotten sonne cannot be said to haue really receiued the spirit but onely by communication of the proprieties 46 But the thinges which we confesse were giuen after this manner were not the essentiall proprieties of God but onely gifts of creation and as they call thē habituall graces which belong partly to the perfection of Christs humaine nature partely to the perfecting of the office of a mediatour partely to the honour of the head of the Church 47 For the essentiall proprieties of God are vnited most really with the humaine nature in the same person but they are not really communicated to it in it owne verie essence 48 For to omitte almost infinite of other reasons testimonies of the Apostles aūcient Fathers what things Christ receiued as Man in the essence of his humaine nature he receiued the same that he might as beeing head deriue thē into his mēbers as Athanasius Cyril are witnesses seing he therefore sanctified himselfe that we also might be sanctified and the oile was powered vpon Aarons head that it might runne downe on al his members euen to the skirts of his clothing 49 And who except a mad man would saie that the essentiall proprieties of God are deriued vnto vs. 50 The cause also why Christ as he is God cānot be said to haue receiued gifts of creation is by Cyrill assigned to be this Because as God he needed them not Therefore if also as he is mā he receiued the essentiall proprieties of God really communicated vnto him he cannot then be said to haue receiued the created gifts of the holy ghost For to that ende serueth a finite power in him which is indued with an infinite power really communicated vnto him Finis
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Iohn himselfe but by some one of Iohns disciples who expounded not vnto thē the true doctrine concerning God and therefore baptized them not rightlie But all the fathers doe hold beyond all controuersie that they which are not rightly baptized into Iesus Christ as the naturall Sonne of God mediatour and so also into his father and the spirite of them both the same must bee rightlie baptized And therefore those twelue were not as being not baptized rebaptized but as being not rightlie baptized Paule did baptize them with true baptisme first teaching them the true doctrine of the trinitie which also Iohn had preached vnto them And thus much of the authoritie of the fathers from whome either in their assertions or in their expositions of Scriptures especiallie where they all for the most part doe agree I dare not decline for my cōscience sake vnlesse I be cōstrained by most apparant reasons Thus I freelie cōfesse to the whole church of Christ The reason also besids the authoritie of the fathers brought as we saw before euen by the fathers out of the verie text confirmeth me in the same opinion This reason is partly gathered out of those words which these Ephesians being asked by Paule whether they had receiued the holie ghost that is the gifts of the holie ghost aunswered saying that they had not so much as heard whether there bee that is whether that holie ghost bee existent whome Paule would haue to bee the author of those gifts so farre from thē it was that they should haue receiued him and his gifts and partlie it is gathered out of the wordes which Paule vsed concerning the doctrine and baptisme of Iohn saying Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus as if he had said you haue not rightlie beleeued in Christ such as he is the sonne of God God seing yee know not his spirite The conclusion followed that therefore they although they were baptised by I knowe not whome into Iohns baptisme yet were not rightlie baptized seing they were not instructed in the doctrin of the person of Christ in whome they ought to beleeue namelie that he was not onelie man and the Messias but also the sonne of God God from whome also from the father proceedeth the holie ghost and consequentlie not in the doctrine of god the father the sonne and the holie ghost in the name of all which baptisme is to be giuen And therefore that they ought to learne the true doctrine concerning the father sonne and holie ghost and resting therein to receiue lawfull baptisme that afterwardes by laying on of hands they might receiue the gifts of this holy spirite which Luke teacheth to bee afterwardes done saying but vvhen they heard it namely those twelue Ephesians what whē they heard euen when they perceiued Paules doctrine concerning true faith in Christ the sonne of God and so in his father and the holie ghost which faith Iohn had also preached and wherein they resting were baptized c. This is the interpretation of the fathers namelie that those twelue were not rightlie instructed in the doctrin of god the father the sonne holie ghost and so neither rightlie baptized and it may be confirmed both by the kindred and cuntrie of those twelue and also by the cause for which Paule letting alone al the rest peculiarly asked them whether they haue receiued the holie ghost since they beleeued By kinde they were Iewes as appeareth by Iohns baptisme vnto which they saide they were baptized and they were baptized by a Iewe. But the Iewes for the most part neuer rightlie held the doctrine of the three persons subsisting in one essence And therefore these 12 Iewes also though they graunted Iesus to bee the true Messias yet they seemed to acknowledge but onely two persons the person of God the father and the person of the Messias euen as the most thought a bare mā but yet such a one as in whome God the father dwelt but that they were altogether ignorāt that the holie ghost was an existing thing the giuer of those graces they are conuinced by their owne words But surely there was some cause why Paule comming into Ephesus where were manie of Christs disciples asked this question of the 12 Iewes onely Surelie it is to bee thought by their aunswer that the Apostle either by their owne talke or by telling of some other of the brethren perceiued that these twelue did not thinke aright concerning the holie ghost Finallie this was the Apostles argument whereby he would prooue by their owne aūswere that they were not baptized with the true baptisme of Iohn Whosoeuer hath bin baptized with the true baptisme of Iohn he hath also heard his doctrine concerning god the father the sonne the holy ghost and hath professed the same and consequently hath knowne also the holy ghost This proposition is not expressed but the proofe of it the Apostle bringeth in the 4. verse saying Iohn baptized c. that is Iohn preached not onely repentance but also faith in Christ namely that he is not onely man the Messias but also the sonne of God God from whome as also from the father proceedeth the holie ghost and that hee shall baptize in the holie ghost and therefore all which desire to bee saued must also beleeue in him as the true Sauiour But you haue not heard this doctrine nor professed it therfore haue not truely beleeued in Christ such as he is For yee your selues say yee haue not so much as heard whether there bee an holie ghost namelie when yee were baptized Therefore c. So consequentlie it remaineth that professing this doctrine and faith yee nowe receiue lawfull baptisme and afterward by the laying on of handes those giftes of the holie ghost This is the declaratiō of the argument according to the exposition of the fathers but Luke as the Prophets and Euāgelists vse to doe cōprehended the whole summe in few words And I praye what absurditie can followe hereō or what iniurie is done to the Apostles narration is the heresie of the Donatiftes Anabaptists maintained nothing lesse For they rebaptize such as are rightlie baptized the Apostle baptizeth them which had not beene rightly baptized as hauing not heard nor professed the true doctrine concerning God he tooke care they should be rightlie baptized And such when they come into the catholicke church we speake of them that bee of yeares of discretion all the fathers teach they must be baptized with true baptisme instructing them first in the doctrine concerning God Christ their Sauiour Touching the text it selfe it is no whitt wrested That their aunswer But wee haue not so much as heard whether there be an holie ghost cā not bee vnderstood of the giftes of the holie ghost it appeareth by Paules demaund following being asked with an admiration Vnto what were yee then
election of the Saintes by free gift For as the calling vnto Christ and iustification in Christ is wholie of free gift Eph. 2.9 Tit. 3.5 and not of our owne vvorkes so likewise we vnderstand that the whole praedestination of Saintes is freelie giuen Eph. 1.4 Rom. 9.11 1. Cor. 1.31 because it is wrought in Christ and for Christ is put in execution that no man might glorie in himselfe but he vvhich glorieth should glorie in the Lord. V. We are pradestinate not onely to the ende but also to the meanes Whereuppon wee also beleeue sith God hath chosen vs in Christ that wee might bee faithfull holie vnblameable in his sight that wee are praedestinated not onely to the ende that is to eternall life and glorie but also to the meanes by which wee attaine vnto the ende and chieflie vnto faith whereby wee are ingrafted into Christ and to regeneration and true repentance 2. Cor. 5.17 Gal. 6.15 Mat. 5.16 whereby being made new creatures in Christ we might liue holilie to his glory and edification of our neighbour VI. They bee not elect neither can they bee saued vvhich are neuer grafted into Christ by his spirite and true faith They therefore are shamefully deceiued to their owne destruction which perswade themselues they are elect Tit. 1.16 Eph. 2.10 and therefore shall be saued although they bee not grafted into Christ by faith nor repent them of their sinns nor regard the will of God or to doe anie good workes For they separate that which god will haue ioyned together VII Euerie one ought stedfastlie to beleeue he is â—lect in Christ yet we may be more assured by the feeling of our faith in Christ Hence it is manifest although no man in generall ought to exempt himselfe out of the number of the elect sith the Scripture doeth not so but rather stedfastlie to trust that when he is called to Christ he is called according to the eternall decree and election of God 2. Cor. 13.5 yet if any man will be more assured of his certaine election he must runne to his faith and the witnes of his conscience whether he perceiue that he truely beleeueth in Christ and whether he carrie a sincere loue towards god and his neighbour Yea if he finde himselfe herein not altogether soundlie and throughlie setled yet let him not desparre but desire of god that he will helpe his vnbeleefe hoping that he may in time be better assured Mat. 9.24 VIII The causes why the doctrine of predestination is deliuered in the Scriptures For neither is the doctrine of the eternall free and vnchangeable predestination deliuered in the holie scriptures that we should neglect Christ or despaire of saluation or with securitie let loose the raines to our concupiscence or growe insolent but contrariewise for these especiall causes Act. 4.12 2. Tim. 2.19 First that wee may knowe that without Christ none can be saued sith the foundation of our whole saluation was fastened and laide in him before the world was made Then that in time of our temptations wee which beleeue in Christ should strengthen our selues by the certainetie of our saluation Rom. 8. and so neither dispaire nor distrust knowing the same to be certaine and sure in the eternall decree of god Thirdlie that thereby wee might be stirred vp to the studie of faith in Christ of holinesse and of good works Eph. 1.4 2.10 sith we are chosen that we should be faithfull and holie and blamelesse in his sight and walke in good works Lastlie that wee growe not proude if we trust in Christ and liue godlie in Christ and that he which glorieth may glorie in the Lord 1. Cor. 1.13 sith god through his grace did from the beginning decree in Christ that we should be such CHAP. IV. Of the omnipotencie and will of God I. So is god omnipotent that he is able to doe more then he will doe VVE beleeue that God is so omnipotent that he not onely hath done doeth whatsoeuer he would will but also he is able to will and to doe infinite works which he wil not following also herein the doctrine of Iohn who said Mat. 3.9 God is able of these stones to raise vp children vnro Abraham which yet he would not doe and also the opinion of the Apostle who writt Ro. 9.15.18 that God will haue mercie on whom he vvill whenas he could haue mercie on all and he will harden not all Turt con Prax. as hee could but those vvhome he vvill so that it is verie impious to conclude anie thing to haue beene done to bee done or shall bee done of the onely omnipotencie of God wherein his will is not also reuealed II. Jt infringeth not the omnipotencie of god that certaine things can not be done by him Where the Apostle writeth that god can not denie himselfe we holde that there is no iniurie done against the omnipotencie of God if a maÌ„ say there are manie thinges which cannot bee done by god namely such thinges as are repugnant to the nature of god and do implie a contradiction III. A confirmation of the former assertion For he being the chiefest good he can neither be made euill nor can doe ill and beeing trueth it felfe he cannot lie being iustice it selfe he cannot doe vniustlie beeing life it selfe how should he die Finallie being onely one god and that vncreated and eternall subsisting only in three persons we beleeue and confesse that he can not so take anie creature to himselfe to make the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consubstantiall to himselfe and wholie such as he himselfe is or constitute a fourth person and wee are perswaded that nothing is drawne or taken away from the omnipotencie of god by this confession yea surely whatsoeuer is alreadie done it cannot be that the same should not haue bin done so that it is certaine that what so implieth a contradiction the same cannot bee done by God who is the especiall trueth it self For by this reason euen the omnipotencie of God whereby they were done should be apparentlie denied IV. The will of god to be searched for onely in the holie scriptures Furthermore sith the counsells of god are infinite and secret which he reuealeth not to the Angells themselues wee hold Mar. 13.32 that when there is anie question concerning the will of God the same is not to bee sought for in anie other place then in the holie scriptures wheras whatsoeuer thinges were necessarie to our saluation Ioh. 15.15 17.29 god hath plentifullie and perspicuouslie laide open vnto vs and whatsoeuer he would haue vs to doe he hath of his singular goodnesse reuealed vnto vs by his spirite CHAP. V. Of the creation of the worlde of Angells and of mans first estate I. All things were made by god Gen. 1. 2. and that exceeding good WE beleeue that God the Father Col. 1.16 by 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 frō the other heauēs 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 iudgemēts 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
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 secōd 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 operatiō 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 thē 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 Sacramēts 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 heauē 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 copulatiō 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
Christ and he shall raigne in the house of Iacob for euer and the Apostle that he is as the sonne ouer his owne house and this house we are that is the church and in another place that he is the head of the church Eph. 5.23 the same is the Sauiour of his bodie II. Christ ordereth his church partly by himselfe and partly by assistance of fellowe labourers But the gouernment wherewith Christ guideth his church we know to be two fold one wherein he of himselfe and by his holy spirit without any help or seruice of man Phil. 2.13 Eph. 1.23 raigneth inwardly in the hearts of beleeuers and worketh in them to will and to performe and is euen all in all and mooueth vnto that which is good defending vs from euill against Sathan the worlde and all our enemies The other wherein he so guideth the church as hee also vouchsafeth to vse the help and ministerie of others aswell Angells as men especially to the preseruation of the church As of Angells the Apostle speaketh Heb. 1.14 They are ministring spirits sent forth to minister for their sakes which shal bee heires of saluation 1. Cor. 3.5.9 and of men he saieth Wee are Gods ministers by whome yee haue beleeued For like as in a man the head of it selfe by vertue of the minde which liueth worketh chieflie therein doeth so rule the whole bodie that it also vseth the helpe of euerie member to the profite of the whole bodie so Christ the head of the church doth in like sort beare himselfe in the gouernment thereof not for his owne cause or that hee needeth our ministerie but doth it for our necessitie yea for our manifest commoditie and honour III. A difference betweene the ministerie of Angells and of men By the way wee acknowledge a difference betweene the ministerie of Angells and of men sith the Angells are not sent either to teach in the church or to administer Sacraments but to performe other dueties those for the most part inuisible neither come they ordinarily alwaies and to all but at such time and to such persons as God sendeth them but the ministerie of men is apparent and perpetuall and pertaineth to euerie one IV. Jt was most aduisedly done that Angells should not teach in the church but men And wee know it was most wisely and aduisedly done of God that Christ should teach in his church not by Angells but by men both because we can not more willingly suffer our selues to be informed familiarly of our equalles then to be taught of spirits of a farre diffring nature with an vnaquainted maiesty and also because we might more easily be deceiued of Satan falsly faining himselfe to bee sent of God and transforming himselfe to an Angel of light And those surely in our iudgement are two not the least causes why the sonne of God when he was to fulfill the office of a teacher in the church would bee made a man and our brother and familier and like vnto vs in all thinges sinne onely excepted whereto that same tendeth Heb. 4.15 Heb. 2.12 Heb. 1.1 I vvill declare thy name to my brethren in the midst of the congregation will I praise thee and that same In these last daies he hath spoken vnto vs by his sonne namely being nowe made man and liuing familiarlie in the church V. There be two kinds of men especially whose ministery Christ vseth to the gouernment and preseruation of the church And although there be not one member in this whole great body of the church but Christ vseth the same to some profite of the other mēbers 1. Cor. 12.7 and so of the whole bodie as Paule teacheth yet wee acknowledge two principall kindes of men whose help and seruice he is wont to vse for the gouernment and preseruation of the church namely first teachers and others to administer the word sacraments other ecclesiasticall dueties then godly princes and magistrats whose ministeries or offices we confound not but acknowledge them to be distinct and verie diuerse among which differences this also is not the least that the ministerie of teachers is alwaies verie necessarie to the church but of politicke magistrates not so sith the former the church cannot bee without but the other it often hath wanted and may want them VI. About what matters especially the ecclesiasticall ministerie is imployed But as the summe of christian pietie consisteth in three things in faith in Christ in continual repentance that is in the mortification of our flesh and of our sinnes and quickening of the spirite and lastlie in charitie towards our neighbour so also wee acknowledge three principall parts of the ecclesiasticall ministerie First to teach and to preach the worde of the gospell and also to administer the sacraments and offer vpp the publike sacrifice of praise to God through Iesus Christ Secondly to declared by the Apostles and lastly to do all such things which though they be not expressed in the scriptures yet doe belong to order and to decencie and do make for edification and not for destruction according to the generall rule giuen by the Apostle 1. Cor. 14.40 that all things ought to be done in the church in order decently and to edification Neither thinke wee that any authoritie is giuen vnto ministers beyonde the boundes of the word of God or to any other ende then for edification therefore we denie that one Bishop or all Bishops together haue authoritie to appoint any thing against the scriptures to adde or detract any thing or chaunge any thing in them to dispense with the commaundements of God to make new articles of faith to institute new sacraments to bring new rites into the church to prescribe any lawes which may binde consciences or may be thought equall to gods law to forbid any things which God hath graunted and left free or lastly to commaund any thing without the word of God as necessary to saluatiō sith not the whole church can haue or truely be said to haue this authoritie XXI The Bishops which are also princes their politicall authoritie is not denied By the way we disallow not but that bishops which are also princes besids their ecclesiasticall authoritie they haue also their politicall rites and secular powers euen as other princes haue the law of commaunding in secular causes the law of the sword some of them the law of choosing and confirming kinges and emperors and of directing and ordering other politicall matters and to constraine people that are their subiects to do them obedience and therefore we confesse that their politicall commandements which may be kept without breach of Gods law are to be obeyed by their subiects not onely for feare but also for conscience sake Rom. 13.5 For we know that all power is of God Rom. 13.1.2 and vvhosoeuer resisteth the power resisteth the ordinance of God and that kings are to be honoured 1. Pet. 2.17 and that we