the satisfaction and performance due from them and that most certainly we are not commanded to ask any thing of God but what God is willing to grant and Christ hath cancell'd the obligation of our whole debt having made perfect payment and satisfaction thereof in our behalfe DOCT. III. That the afflictions wherewith the Saints are exercised after the pardon of their sins are not punishments or satisfactions for sins past but fatherly chastisements to restrain from future BUt for that God useth to afflict and scourge his children in sundry manners after forgivenesse of their sins we believe that he does it not to that end satisfaction either in whole or in part might be made thereby to his justice for sins committed since one full satisfaction of Christ imputed unto us is more then enough thereunto but that by them as by the strokes of a father which conduce much to the morification of sin dwelling in us we may be rendred more cautious hereafter and suffer not our selves so easily to fall into sin any more T. 7. de pecc mer. rem l z. c. 33. 34. wherefore with St. Austin we style them the combats of faith and exercises of the Saints but not the punishments of sin and accordingly teach them to be really so DOCT. IV. That properly sins are forgiven by God alone freely and through Christ the Mediatour Isai 43.25 WE believe also that sins are properly for given by God alone by by grace through Christ the Mediatour since it is he alone against whom properly sins are committed either mediately or immediately when we transgresse his Law and it lies in the power of the Creditors only to shew kindnesse to his debtors and remit their debts Whence also Christ as man a Luke 23.34 prayed the Father in behalf of those that crucified him that he would forgive them and pardon their sins and moreover for that the Iews said b Luke 5.21 Who can forgive sins but God alone he confirmed the same partly by being silent and partly by doing a miracle Wherefore inasmuch as Christ did forgive sins by his own authority we believe with the Fathers that it is evidently inferr'd that he is the true God seeing this cannot be done by any mere creature unlesse ministerially as they say and in the name and by the authority of God which we know to be given not to one only Mat. 18. Iohn 20.23 but to all the Apostles equally and consequently to all lawfull ministers of the Gospel DOCT. V. That Christ being both God and man doth indeed forgive sins but after a different manner as he is God and as he is man FRom whence flows this consequence which we confesse that Christ both God and man together with the Father and the holy Ghost doth forgive sins but this he doth after a different manner as God and as man For as God he doth it properly by his own authority truly and effectually but as man he doth and did it in the flesh as a cooperatour with the Deity by his humane will consenting with the divine and pronouncing the words Thy sins are forgiven thee And the same is attested by the exposition of Leo the first in an a Eph. 10. cap. 4. Epistle to Flavianus in these words Either form viz. of God and man acts in communion with the other what is proper to it namely the word working that which is proper to the word and the flesh doing that which belongs to the flesh To remit sins was an action proper to the divine nature but to say Thy sins are forgiven thee was humane DOCT. VI. That remission of sins is offered in Christ alone and obtained by the elect alone indued with faith BUt as in Christ only the Mediatour and Redeemer as head of the whole Church a Eph. 1.7 we have redemption through his bloud the forgivenesse of sins so that there is none without him so also we believe that the elect only being indued with true repentance and true faith and ingrafted into Christ by the holy Spirit as members into their head are made partakers of the same wherefore although forgivenesse of sins be pronounced to all men by the Gospel yet they are never forgiven to reprobates such as are impenitent and unbelievers but do alwayes remain upon them through their own fault and defect DOCT. VII That to the believing elect all their sinnes together are forgiven WE believe also that as Christ by once offering himself satisfy'd not for some but all our sins so also when we truly repent forgivenesse not of some only but of all out sins together is offered unto us by Christ and through Christ in the Gospel communicated by the holy Spirit and received by faith seeing God hath declared by a parable that he doth forgive the whole debt and not a part thereof DOCT. VIII That remission of sins is dispersed only in the Church received by faith alone and that onely in this life LAstly to conclude we believe that as in Christ onely remission of sins is to be found so also is the same dispersed in his Church alone and that as it was purchas'd for us a Mat. 18.23 c. by the merits and bloud of Christ alone so also it is received without our merits by a true faith only in Christ and that as in this life only the Gospel is preached and pardon of sins declared to those that repent and believe so also that we can only be made partakers of the same in this life seeing after it there is no place for faith and repentance and consequently the Church cannot longer by any ministry advantage those that are deceased towards the obtaining pardon for them according to that of St. Cyprian to Demetrius After departure from hence there remains no place for repentance no effect of satisfaction Here life is either lost or gained here provision is made for eternall salvation by the worshipping of God and believing in his mercy DOCT. IX The confirmation of the same doctrine from the order observed in the Creed WE expound the article of forgivenesse of sins in the Creed according to these three heads namely first that this article is placed next those of the Church the Communion of Saints to the end we might understand that remission of sins is not dispensed and hath no place out of the Church Secondly that it is placed after the confession of our faith in God the Father in the Son and in the holy Ghost and after that faith whereby we believe the Church of Christ to be holy and to consist of the society and Communion of Saints to the end we might declare that we do obtain remission of our sins continually not by reason of our own merits but through faith in God the Father the Son and the holy Ghost and because we are in the Church and have Communion with all Saints And lastly from this order of the articles of
as Iews and Turks which deny that the world is redeemed by the benefit of Christs death together with all them which place their salvation in whole or in part in any other thing but Christ onely or blasphemouslly say that sins are expiated and taken away by any other sacrifices beside that of Christs For we acknowledge one onely Redeemer Iesus Christ without whom as there is no God so there is no salvation and we acknowledge but one onely sacrifice by the oblation whereof the elect were once expiated in the Person of Christ but also are daily pardoned unto all believers even to the end of the world CHAP. XII Concerning the true dispensation of redemption salvation and life and therefore the necessitie of our union and communion with Christ DOCTRINE I. That salvation and eternall life is placed onely in Christ that from him it may be communicated unto us WE believe that as the sinne of Adam and death which followed thereupon remained not onely in Adam but also from him as from the head of all mankind a Rom. 5.12 passed upon all men whosoever are by common generation already come from him or are yet to come So also that the righteousnesse of Christ and eternall life which is onely due unto him remained not in him alone but was derived upon all men whosoever are by regeneration of the holy Ghost made one with him and doe as true members cleave fast unto him as being the head of all the Church and that Christ also came in the flesh to this end and that all salvation and life is placed in him to be really and truely dispensed and communicated unto all the elect which are united unto him DOCT. II. That indeed the grace of redemption and salvation is seriously offered unto all but really communicated to none but the elect which are made one with Christ FOr we believe that although a Mark 15.10 redemption salvation and life eternall which are the gifts of God be seriously propounded and offered unto all by the preaching of the Gospell for that many are not made partakers of it it is their own fault Yet they are really communicated unto none but those which being from all eternitie elected and predestinated in Christ as the head of all the elect to be made his members and so partakers of salvation and being afterwards in due time called by the preaching of the Gospell and indued with faith by the holy Ghost are grafted into Christ and so made one with him DOCT. III. To the true participation of salvation how necessarie our union or communion with Christ is AS neither a Iohn 15.1 2 c. the vine branch from the vine nor the bough from the tree can suck sappe and life unlesse both the one and the other be united as a part unto the one and the other And again as the members of the body can neither draw motion nor sense nor life from their head unlesse they be united to the head So neither can men receive life and salvation from Christ in whom they are alone unless they be truely ingrafted into Christ and be united unto him by a true and reall union and being united do also remain and abide in him DOCT. IV. That we cannot be united unto Christ unlesse he do first unite himself unto us SEeing then the participation of true righteousnesse salvation and life depends wholly upon the most necessarie communion of us with Christ and hereunto both the preaching of the Gospell the administration of the Sacraments and all the Ecclesiasticall ministerie is referred For this cause what our faith and belief is concerning this matter briefely and plainly as near as we can we thought good to declare and testifie unto all the Church of Christ in certain Theses or Positions here following And first we believe that as a 1 Iohn 4.10 we love Christ as Iohn speaketh because he first loved us and therefore we come unto him with our Spirit because he first came unto us by his and therefore we embrace him by faith because he first embraced us by the virtue of his Spirit and begate faith in us So neither can we be joyned united unto him unless he first joyne and unite himself unto us For one is the cause of the other the former of the latter Wherefore we are to pray that he would be pleased to a Iohn 14.23 come unto us and make his abode with us DOCT. V. That Christ's union with us and ours with Christ is threefold and what their order is FUrther we acknowledge a threefold union of Christ with us and us with Christ The first in our nature once made the second which is every day made in the Persons of every one of the elect but as yet absent from the presence of the Lord and the last which shall be with the Lord in our own Persons when we shall be personally present with him when God shall be b Coloss 3.11 1 Cor. 15 2â— all in all And the first of these is referred unto the second and the second unto the third As nature was ordained unto grace and grace unto glorie For the first was made by the assumption of our nature into the unitie of the Person of the Word The second is made by the assumption of our Persons into grace and into one Mysticall body with him and so unto the a 2 Pet. 1.4 participation of the divine nature as Peter speaketh The third and last shall be made by the assumption of us all into glorie everlasting with Christ And we doubt not but Christs will was to shew unto us before the second by the first and the third by the second that by what is done already we might be confirmed in hope of that which shall be hereafter DOCT. VI. That as the first union was made to expiate and take away sins so likewise the second to make us partakers of that benefit WE believe therefore to omit things that are impertinent to our present purpose and to come nearer to the matter we believe I say that the Son of God according to the eternall will of the Father of himself and of the holy Ghost as to expiate and take away our sins he assumed into the unitie of his Person which was conceived in the wombe of the Virgin by the power of the holy Ghost and in it fulfilled the Law of God perfectly for us and became obedient unto his Father even unto death and by the same flesh offered up for a sacrifice for our sinnes purchased in himself eternall salvation for us So also to make us really partakers of the salvation purchased for us by the sacrifice of his own flesh after another manner of union he takes and kuits us unto himself in such sort that we are united unto him though not into one Person yet into one true mysticall body whereof he is head and all we are members whereby we become partakers of
abide in them So neither can we from Christ our head foundation tree and vine unlesse we be truely ingrafted into him by the holy Spirit and be made flesh of his flesh and bone of his bones And they do us great injurie that therefore say we deny the true participation of Christ's flesh and bloud and hold onely the participation of his gifts and benefits because we do not admit that which ought not to be admitted that Christ true body doth really passe through our mouthes into our bodyes As if the communion which is made by the holy Spirit and by faith were not true and essentiall whereas nothing can more nearely joyne divers substances and natures together into one then the holy Spirit As we see it in the incarnation of the Son of God and the creation of man compounded of soul and body Certainly if the communion with the body and bloud of Christ which is made by the Spirit onely and by faith be not true and saving unlesse the body bloud passe through our mouthes into our bodyes Christ hath not provided well for his Church And further he would have the same to be made at the receiving of the Gospell as also in Baptisme As a 1 Iohn 1.3 Iohn witnesseth of the first and the b 1 Cor. 12.13 Apostle of the second This is our confession concerning communion with Christ in generall and concerning the dispensation of salvation and life which is in Christ Iesus DOCT. XIX Errours condemned WE therefore disallow and mislike the errour of those which teach that by the opus operatum or performance of the outward work without faith and true union with Christ remission of sins may be obtained and salvation communicated unto men But we condemne for blasphemie the doctrine of those which teach that remission of sinnes and salvation may be obtained by works not commanded by God but invented by men and those such as are full of superstition and idolatrie We condemne likewise those which making no account of the ministerie of the Word teach that salvation may be had as well without as by the hearing of the Word and the receiving of the Sacraments and likewise those which contend that the children of infidells as well as the faithfull in their mothers wombes are made partakers of Christ's benefits CHAP. XIII Concerning the Gospell and the abrogation of the Law by the Gospell FOrasmuch as the Gospell in the first place and then also the Sacraments to wit Baptisme and the Lords supper are the outward instruments and meanes by the lawfull use and administration whereof our Redeemer and Lord Iesus Christ is wont to offer and dispense unto the would the benefit of redemption and remission of sinnes and communicate himself unto us his chosen by the power of his Spirit and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself Therefore we have studied and endeavoured briefely and plainly to declare unto the Church of God what is our faith and belief concerning them DOCTRINE I. What the Gospell is AS concerning the Gospall then according to the signification received and used in the Church we believe that it is none other but the heavenly Doctrine concerning Christ preached by Christ himself and his Apostles and contained in the books of the New Testament declaring unto the world most wellcome and joyfull tidings to wit that mankind by the death of Iesus Christ the onely begotten Son of God is redeemed so that for as many as repent and believe in Iesus Christ free pardon and forgivenesse of sinnes salvation and eternall life is prepared For which cause it is worthily called by the Apostle the Gospel of our salvation Eph. 1.13 DOCT. II. That the Gospel was indeed promised by the Prophets but published by the Apostles FOr though this mysterie was revealed unto the Fathers even from the beginning of the world and the Prophet also spoke concerning it yet they preached promises Evangelicall that is of the Gospell which the Iews retained amongst themselves rather then the Gospel it self which was to be published to all nations For they prophesied and foretold that which was to come but did not declare any thing present or past As the Apostle teacheth in the Epistle to the a Rom. 1.2 Romanes and Peter in his first b 1 Pet. 1.10 Epistle DOCT. III. That the Fathers by faith in the promises concerning Christ the Redeemer to come were saved as well as we which now believe the Gospell YEt we doubt not but that the Fathers which believed the promised of the Gospel concerning the coming of Christ and his breaking the Serpents head were saved as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come and that he hath redeemed the world As the Apostles abundantly teacheth both in other places and especially in the Epistle to the c Rom. 4.3 Romanes concerning Abraham and in the d Hebr. 11.1 Epistle to the Hebrews concerning all others That it is high blasphemie to say that the Fathers had onely promises of earthly things and that they received them but not heavenly as remission of sins and eternall life For what the Gospel is to us properly taken the same were the promises of the Gospel to them that is a Rom. 1.26 The power of God unto salvation to every one that believeth DOCT. IV. That the Doctrine of the Gospel for the substance thereof is most ancient yea eternall FRom whence we understand that the Doctrine of the Gospel as concerning the substance thereof is not new but most ancient being preached to the Fathers even from the foundation of the world That the Gospel not without good reason is called by Iohn the b Revel 14.6 Everlasting Gospel DOCT. V. What the parts of the Gospel be and how many THe Gospel may be reduced to three heads concerning our duty The first is c Act. 20.21 Repentance towards God The second faith toward our Lord Iesus Christ The third care a Matt. 28.20 to observe all things whatsoever Christ hath commanded us DOCT. VI. The explication of the opinion fore-going FOr the Gospel propounding and setting before us Christ with the full grace and mercie of God with full expiation and remission of sins with perfect salvation and eternall life requireth onely three things of us The first is that grieving heartily and truely for the sins committed in the whole course of our life past we desire of God even from our hearts and souls to change and renew our minds wills and affections to the obedience of his divine will earnestly studying for it and begging it of him by our prayers The second is that by faith laying hold on Christ with all the treasure of his merits we believe certainly without all manner of doubting that all our sins of the grace and mercie of God for Christ's sake onely are
mouth of the body cannot be demonstrated unto us out of the holy Scripture and again Though we should grant that there may be some probabilitie for it yet it is neither necessarie nor behoofull for the soul but contrarily doth bring with it many mischiefs into the Church as monstrous heresies idolatrie worshipping of idolls stirrs contentions schismes dissipation of Churches so exposes our Christian Religion to be derided by infidells We believe that true pietie requires that we rest contented with that manner of eating which is by the Spirit and faith not troubling our selves about the other but taking our leave of that embrace after a godly manner and entertain brotherly charitie peace one with another for which end also the holy Supper was instituted For last of all that manner of speech cannot be granted in any other sense but as we are wont to say that we have received with our ears what we understand by hearing the word with our ears But we are altogether against bringing in into Christian Religion such phrases or manner of speaking as is strange and not used in holy Scripture especially if it be not onely unprofitable but also pernicious DOCT XIII That in the Lord's Supper the flesh of Christ is truly present but yet after a Spirituall manner FRom what hath been said both concerning the true union and also the true eating is easy to be gathered what our belief is concerning the true presence We believe then that if we be truly and really united with Christ and so with his flesh and bloud and if we eat his flesh and drink his bloud indeed the same Christ is present with us not onely by his Deitie but also by his flesh and bloud to as many as are united with him and eat his flesh and drink his bloud For what can be more present to thee then that which thou doest truly eat and drink and whereunto thou art conjoyned by thy substance and which again is coupled unto thee by it's substance and from whence as from the head life sense and motion is derived unto thee as unto a member DOCT. XIV That as the union and eating is such is the presence to wit Spirituall ANd as the union as well as the eating is wrought by the Spirit and faith so also we are taught and believe that the presence is onely Spirituall and in such men as are endued with the Spirit of God and faith And therefore that it cannot be hindred by any distance of place though never so great DOCT. XV. That a thing is so farre said to be present or absent as it is either received or not received FOr it is not the nearnesse or distance of place that makes a thing to be present or absent but the partaking thereof or the not partaking The Sunne we know although it be farre remote and distant from us is notwithstanding said and truly said to be present to our eyes forasmuch as we are made partakers of the light thereof and again it is said to be absent when as it is either by the interposition of clouds concealed from us or else is gone down to the other Hemisphere that it cannot be seen of us August ad vol. Epist 3. Col. 10. With the blind man the Sun is never present although it shine upon his eyes never so much As the case is likwise with the deaf man as concerning Musicall Harmonie and with the unskilfull and unlearned man as concerning the understanding of an unknown tongue or scholarlike oration God also is said to be farre from the ungodly because he is not received of them by faith although by his essence he is not farre from any one of us For in him we live move have our being As farre forth therefore as a thing is received or not received by us whether it be by way of nutrition or by the senses or the understanding or any other way so farre forth it is said either to be present or absent DOCT. XVI What manner of presence it is that we deny and what it is that we admit WHerefore although we deny that either the substance of the bread is changed or annihilated and reduced into nothing and that the true flesh of Christ succeedeth in the place thereof and so is made present that the true substance of the body of Christ lies hid under the accidents of bread and again Although we deny that the flesh of Christ is really and substantially present in the bread which hath no union with it but onely Sacramentall which is sounded in the mysticall relation and again Although we deny that it is present to the wicked and ungodly which have not that Spirituall communion with Christ neither can be said truely to eat his flesh And further Although we do not admit of such a presence of the body of Christ by which as at the first Supper it was present to the Apostles after a visible manner Yet now it is present to the faithfull upon earth at the time of the Supper though after an invisible manner and not comming within the compasse of sense because this is not onely contrary to the nature of Christs body but also manifestly repugnant to the holy Scripture And to conclude Although we detest and abhorre that manner of presence after which some feigne that the flesh of Christ is really and substantially every where present Yet we believe and confesse such a presence as by reason of the things which are truely present to us because we are truely made partakers thereof is no lesse essentiall then it is Spirituall and that both for the things which are truely present to us because we are truely made partakers thereof and also for the manner after which they are present and and truely communicated unto us Moreover we do in no wise deny that the flesh of Christ is present in the bread and his bloud in the wine but yet we would have it to be understood in such manner as we are wont to say that whatsoever is preached and offered unto us in the word of the Gospel the same is also present and contained in it For the Sacraments are the visible word and every thing signified is after some manner in it's signe and is wont to be exhibited together with it DOCT. XVII That the presence of Christs body in the Supper depends not on ubiquitie but on the words of Christ FRom whence it is manifest that the presence of Christs body in the Supper depends not on ubiquitie as some have dreamed but on the words of Christ working in us to whom it is made present by the holy Spirit For had the Apostles eaten the bread which they received from the hands of Christ before they had heard and received by faith these words of his THIS IS MY BODY they had certainly received and eaten nothing else but bread So that for the establishing of the reall presence in the bread that monstrous and prodigious opinion
sake consider'd in themselves but only for the imputed merits of Christ DOCT. VI. That judgement being ended the godly shall immediately be in heaven with Christ and the wicked in hell with the Devil and his Angels MOreover we believe that immediately after that judgement the godly shall follow Christ into heaven and the wicked with the Devils shall be thrust into hell Christ saying unto those Come ye blessed of my Father but to these Goe ye cursed into fire everlasting DOCT. VII That that day shall be most joyfull to the godly and therefore to be desir'd but to the wicked most sad and so intolerable to them even to hear of it SO we believe that last day will be to them who are grafted into Christ most happy and joyfull and that therefore it is beloved wished for by them and so ought to be desired and loved by us but the most unhappy and sad of all to the wicked whence it is no wonder that they hate that day 2 Tim. 4.8 and cannot endure the mention of it DOCT. VIII Errours 1. WE condemn those who deny that Christ is truly and really in his humane body to descend from heaven to the clouds and from thence to return into heaven with the elect but maintain that all this shall be without any mutation of place only by a sort of appearance as they call it and disappearance who are contradicted by sayings of Angels to the Apostles a Acts 1.11 As ye have seen him ascending into heaven so shall he come 2. We dissent from those who teach that works of godlinesse consider'd in themselves are the true cause for which eternall life is given and are the true deserts of the same the Apostle being of the contrary opinion and saying b Rom. 6 2â— The gift of God is life eternall Neither do we approve the opinion of the Câ—iliasts concerning a thousand years wherein after judgement Christ shall converse with his elect in this world who shall live in the delights of the flesh but such as are seemly and shall beget issue but holy and at length be translated into heaven 4. We condemn and abominate their errour who hold that the fire into which the wicked are sent shall be in time extinct so that even all the devils that live happily in the kingdome of God contrary to the expresse words of Christ a Matt. 25.41 Go into eternall fire CHAP XXX Of life Eternall DOCTRINE I. That all shall receive eternall life who by their good works shall have testified that they were truly ingrafted into Christ and believed in Christ THerefore we believe that at last eternall life that is a full and perfect possession of life eternall shall be given in that last day to all who by the evident works of true faith and piety shall be openly declared before all Angels and men most clearly demonstrated and by the sentence of Christ the Iudge be pronounced to have been truly ingrafted into Christ by the holy spirit and so to have believed in God the Father in his Son Iesus Christ and in the holy Ghost to have been living members of the holy Church and to have had communion with all the Saints and to have obained remission of their sins the Lord himself teaching this who saith a Mat. 25 34 c. that he will say unto those that are on his right hand Come ye blessed of my Father enter into the kingdome prepared for you from the foundation of the world For I was an hungred and ye gave me to eat c. DOCT. II. The foregoing doctrine confirmed and that life eternall is given not in consideration of our works but through Christ in whom we are freely elected blessed and made the sons of God FOr in these words the Lord seemeth to have declared unto us that our good works are the evidences of our election blessing adoption and so of right an inheritance but that the cause for which we shall obtain life eternall and the possession of the kingdome of heaven is partly for that even before the foundation of the world that is before we had done any good that kingdome was freely prepared for us through Christ Eph. 1.3 partly for that we a have been blessed by the Father with all spirituall blessing in Christ and so called by grace justified obtained forgivenesse of our sins sanctified and adopted to be the sons of God through the same Christ and regenerated by his spirit whereby we are made coheirs of that kingdome Therefore forasmuch as the Lord will remember works of piety we do not question but he doth the same that it may be manifest to the whole world that we have truly been blessed elected just children of God to whom the inheritance was due according to that of the Apostle If children then heirs but that we are the children of God is declared by regeneration and regeneration by the effects of regeneration which are the works of faith and piety DOCT. III. That as the life of the godly shall be eternall so also the pains and fire of the wicked shall be eternall BUt as we believe that the children of God shall obtain life eternall so also we confesse that hypocrites and all the wicked shall goe into eternall fire never to be extinguish'd Mat. 25.48 and there be tormented for ever when Christ shall openly say Go ye into eternall fire DOCT. IV. That it can neither be express'd nor conceiv'd how happy that eternall life shall be BUt what that life is and after what manner and how great the felicity which is signify'd by the name of the kingdome of heaven we confesse ingenuously with the Apostle that neither eye hath seen it 1 Coâ— 2.9 nor ear heard it nor hath it entred into the heart of man being a thing greater and of more excellency then that it can be comprehended by human understanding and of such happinesse that greater cannot fall within our desires Therefore we simply believe we who are of Christ we are ruled by his Spirit who depend on his word and who place all our confidence of salvation in him that all shall be most happy and all shine like the Sun in the sight of God Mat. 13.43 1 Cor 11 12. Phil. 1.23 that we shall see God as he is and all live a heavenly and divine life with Christ and his Angels freed from all sin all misery all evil without any more sorrow without fear with out want or desire of any thing because God will be all in all 1 Cor. 15.28 Apoc. 22.3 4 c. and we shall see his face and in that city there shall be no night nor shall there be need of any candle or light of the Sun because the Lord God shall give us light and we shall reign for ever and ever with Christ Iesus our head Spouse Saviour Lord to whom praise honour and glory for evermore Amen FINIS THE CONTENTS OF THE CHAPTERS CHAPTER I. Concerning the Holy Scriptures which are the foundation of all Christian Religion Pag. 1. Chap. II. Concerning God the divine Persons and Properties Pag. 13 Chap. III. Concerning Gods foreknowledge and Pradestination Pag. 19 Chap. IV. Concerning Gods Omnipotency and will Pag. 26 Chap. V. Concerning the Creation of the world the Angels and the first estate of man Pag. 29 Chap. VI. Concerning Gods Providence and his governing the world Pag. 37 Chap. VII Concerning the Fall of man and originall sin and the fruits of it Pag. 44 Chap. VIII What free-will was left unto Man after his Fall Pag. 53 Chap. IX Concerning the Promise of Redemption and Salvation through Christ Pag. 61 Chap. X. Concerning the Law Pag. 65 Chap. XI Concerning Christ our Redeemer Pag. 77 Chap. XII Concerning the true dispensation of redemption salvation and life and therefore the necessitie of our union and communion with Christ Pag. 108 Chap. XIII Concerning the Gospel and the abrogation of the Law by the Gospel Pag. 131 Chap. XIV Concerning the Sacraments of the New Testament Pag. 143 Chap. XV. Concerning Baptisme Pag. 169 Chap. XVI Concerning the Lords Supper Pag. 178 Chap. XVII Concerning Faith Hope and Charitie Pag. 201 Chap. XVIII Concerning Repentance Pag. 209 Chap. XIX Concerning Iustification Pag. â—16 Chap. XX. Concerning the Free-will of a man regenerate and his power unto that which is good Pag. 232 Chap. XXI Concerning good works Pag. 242 Chap. XXII Concerning Invocation and swearing Pag. 252 Chap. XXIII Concerning the Church of Christ in general Pag. 258 Chap. XXIV Concerning the Church Militant Pag. 259 Chap. XXV Of the Government of the Church Militant and of the Ecclesiasticall Ministry Pag. 307 Chap. XXVI Concerning Magistrates Pag. 361 Chap. XXVII Of the perpetuall remission of sins in the Church of Christ Pag. 372 Chap. XXVIII Of the state of souls after death and of the resurrection of the dead Pag. 383 Chap. XXIX Of the glorious coming of the Lord Iesus to judge the living and the dead Pag. 392 Chap. XXX Of life Eternall Pag. 400
2 Cor. 5.17 Gal. 6.15 Matt. 5.16 that we may leade a godly life to the glorifying of him and the edifying of our neighbour DOCT. VI. That they are not elected and so cannot be saved whosoever are ingrafted into Christ by the holy Ghost and by a true lively Faith THerefore those are shamefully mistaken and deceived to their own destruction whosoever think that they are elected and so consequently shall be saved although they be not ingrafted into Christ by Faith nor repent them of their sins nor study to do the will of God and practise good works which God hath before ordained that we should walk in them Eph. 2.10 For they disjoyne what God would have conjoyned DOCT. VII That every man ought to believe that he is elected in Christ And that we may be certain of it by the sense of our Faith in Christ FRom hence it appeareth That although no man in generall ought to exempt himself out of the number of the elect seeing that the Scripture it self hath not done it but rather be confident that in as much as he is called unto Christ he is also called according to God's eternall purpose and election Yet if any man would be certain of his election he must run to his faith and the testimonie of his Conscience and Examine himself whether he be in the faith of Christ 2 Cor. xiii v. or no and whether he feeleth within himself the sincere love of God and his neighbour or no. But if he feele it not solidly and effectually yet let him not despair but pray unto God to help his unbeliefe Mar. 9.24 and hope that he may yet be made certain of it DOCT. VIII The causes why the Doctrine of Predestination is delivered unto us in the holy Scripture FOr the Doctrine of the eternall free and immutable predestination of God is not in holy Scripture delivered unto us that either we should neglect Christ or despair of our salvation or through securitie let the reignes loose unto concupiscence or to conclude that we should wax insolent and proud but contrarily for these reasons especially First That we may know There is no salvation in any other Act. 4.4.12 but in Christ For the foundation of all our salvation was laid and setled in Christ 2 Tim 1.11 before the foundation of the world Secondly That in time of tentations we which believe in Christ Rom. 1. throughout the whole 2 Tim 2.19 may be underpropped and supported by the certaintie of our salvation so that we neither despair nor distrust for as much as it standeth firme and sure in God's eternall decree Thirdly That we may from thence be stirred up to the studie of faith in Christ to sanctitie of life and the practise of good works for as much as we were elected and chosen of God that we should be faithfull and holy and without blame before him Eph. 1.4.2.10 in love and walk in good works Fourthly and Lastly that we should not wax insolent or proud but He that glorieth should glorie in the Lord 1 Cor. 1. â—1 because if we believe in Christ and live a holy and godly life we are to attribute it onely unto the mere grace and mercy of God to us in Christ who from all eternitie ordained that we should be such and that of his free grace to us in Christ CHAP. IV. Concerning Gods Omnipotence and will DOCT. I. That God is so Omnipotent that he can do more then he will WE believe that God is so Omnipotent or Almightie that he hath not onely done and also still doeth whatsoever it was or is his will to do but also that he can both will and do infinitely more then he will do And our beliefe one this part is grounded upon the doctrine of St. Iohn who said God is able of these stones to raise up children unto Abraham Matâ— 3. â— and the doctrine of the Apostle who wrote thus concerning God speaking unto Moses Rom. 9. â—â— I will have mercy one whom I will have mercy whereas he might have said I will have mercy on all men and again he hardneth not all as he might but whom he will 〈◊〉 Tertulâ— contra Prax. So then it is more then impious for a man from God's Omnipotence onely without declaring it to be his will once to presume to conclude that any thing hath been is or should be done by God DOCT. II. That it is not repugnant to Gods Omnipotence to say that there are some things which God cannot do SEeing that the Apostle writes that God cannot deny himself 2 Tim. 2.13 we believe that there is no wrong done to Gods Omnipotence if we say that there are many things which God cannot do viz. such as are repugnant to his nature and imploy a contradiction DOCT. III. The confirmation of the foregoing FOr seeing that God is the chief and soveraigne Good he can neither become evil nor do that which is evil Seeing that he is the chief and Soveraigne Truth he cannot lie Seeing that he is the chief and Soveraigne Iustice He can do nothing unjustly Seeing that he is Life it self How can he die And to conclude seeing that he is but one onely true God uncreated eternall subsisting in three persons onely We believe and confesse that he cannot assume any creature to himself in such manner as to make it coessentiall with him and such altogether as he is or constitute any fourth person and we are fully perswaded that by this our confession we derogate or detract nothing from Gods Omnipotence As surely what hath been God cannot cause not to have been what formerly hath been done he cannot cause now not to have been done For it is most certain that he who is Truth it self cannot do any thing which implies a contradiction For to say He can is openly to deny his Omnipotence by which he hath done whatsoever hath been done DOCT. IV. That we are to search for the Will of God onely in the holy Scripture FUrthermore seeing that the counsels of God are infinite and secret and such as are not made known Mark 13.32 no not to the Angels themselves We believe that when there is any question concerning the will of God Iohn 5.39 we are to search for it no where else but in the holy Scriptures where God of his great goodness hath made known unto us Iohn 15 15 17 29. by his Spirit what is his will and hath abundantly and perspicuously declared and afforded unto as whatsoever is necessarie unto salvation CHAP. V. Concerning the Creation of the world the Angels and the first estate of man DOCTRINE I. That all things were created of God and that they were exceeding good WE believe That God the Father by the Sonne together with the holy Ghost Gen. 1. Coloss 7.16 Gen. 1.1 in six dayes created all things visible and invisible which the holy Ghost in the holy Scripture
expresseth by the name of Heaven Earth and they were all exceeding good Prov. 16.4 And we believe likewise that he ordained them for the use of man and for his own glorie And therefore we acknowledge both the Sonne and the holy Ghost to be Creatour of the world as well as the Father For as much as the Father the Son and the holy Ghost is but one and the same God DOCT. II. That the Heaven is distinguished from the Earth and that the Heaven of the blessed doth differ from the other Heavens NEither do we mingle Heaven and Earth together 2 â—â—r 22.2 Matth. 6.10 nor make a confusion of the Heavens one with another but according to the holy Scripture we make a distinction as we see the elements and all kinds of creatures animate and inanimate to be distinguished And further we confesse that the Heaven in which the souls of the blessed live with Christ and the bodyes of all the godly shall which Christ also calleth his a Iohn 14.2 Fathers house and b Luk. 23.43 Paradise and which the Apostle calleth c Heb. 11.10 A citie which hath foundations whose builder and maker is God We confesse I say that this Heaven differeth from the other Heavens but much more from Earth and Hell Unto this Heaven also the Apostle alluded when he said 2 Cor. 12.2 That he was caught up to the third Heaven to wit above the Heaven of the aire and above all the visible and moveable orbs DOCT. III. That all the Angels were created good although they did not all stand fast in the truth WE believe also That the Angels were all created good and righteous being substances spirituall and immortall and indued with understanding and free-will although they did not all stand fast in goodness and righteousness Iohn â— 44 and the Truth as our Lord Iesus speaketh but did many of them from the very beginning sinne of their own free-will and so became the enemies of God and all goodness the enemies of all mankind and especially of the Church of God liars and speaking lies of their own murderers devils evil spirits and 2 Pet. 2.4 that therefore they were cast down to Hell and delivered into chaines of darkness to be reserved unto judgement DOCT. IV. The causes or reasons why many of the heavenly Spirits were permitted to sinne and became evil ANd this was not without cause permitted by the wisedome of God as we are taught in holy Scripture For besides that God would have his justice and judgement made known unto them as likewise his anger and wrath against sin by what creature soever committed he hath also appointed to use them as his instruments to a 1 King 21.22 tempt us and exercise our faith and patience in b Eph. 6.12 spirituall combats and all to further our salvation and to conclude He would have them to be the executors and administrators of his justice judgements against mans wickedness that as many as c 2 Thes 2.12 will not believe the truth whereby they may be saved should follow the d Tim. 4 1. doctrines of devils giving heed to seducing spirits and e 2 Thes 2 11. believing lies and so f 12. be damned DOCT. V. That the good Angels were by the grace of God preserved in goodness that so they might become God's ministring Spirits for our good AGain we believe That g D 10. innumerable of the celestiall spirits were by the grace of God in Christ preserved that they might not sin with the rest but persist in truth and obedience and that so they became Gods messengers and h Heb 1.14 ministring spirits for the good of his elect to defend and protect them against the devils and to promote the Kingdome of Christ And they do so love us and wait upon us that they do exceedingly i Luk. 15.10 rejoyce for our salvation But they will k Revel 22.9 not be worshipped of us by any means but put us in minde that God onely is to be worshipped and that they are but our fellow-servants with whom we shall also live a blessed and eternall life as the Angels of God in heaven Matth. 22.30 DOCT. VI. That man was created after the Image of God WE believe That after that all other things were created at last man also was a Gen. 1.26 27. created after the Image and likenesse of God his body being b 2 7. formed out of the earth but his soul which is a spirituall and immortall substance being made of nothing and c ibid. inspired by God into his body Not long after a wife also was by God given unto him d 2.22 made of his bone as concerning the body and created after the Image of God DOCT. VII Wherein especialy that Image of God consisted BUt we believe that the Image of God consisted in this especially That as God is the absolute Lord of all things So unto man were e Gâ—â— 1.28 Psal 8.6 7 8. all things made subject that he should have dominion over the fowles of the aire the fishes of the sea and the beasts of the land insomuch that he was the king of all the lower world And again more especially in this That as God is most holy and righteous So also man was f Eccl. 7.29 created upright at the first that is g Eph. 4 24. in righteousness and true holiness as the Apostle doth interpret it DOCT. VIII That Adam had free-will before his fall HEreupon we believe that man in his first estate had not onely this libertie that he could will nothing against his will which libertie hath alwayes remained in man and still remaineth but also that he was indued with such power from above that if he would he might have not sinned and so not have died but have persevered in righteousness and have escaped death Insomuch that his losse of both is to be justly attributed unto himself and not unto any other DOCT. IX Heresies and Errours condemned WE condemne therefore the Valentinians Alarcionites Manichees and as many as have taught or have left any thing in writing behinde them against this article of our Christian faith whether they feigned the world to be made by some other God then the Father of Christ or whether they held that all things that are good were made by one God that is good and all things that are evil by another that is evil For how can he be God which is not the chief and soveraigne good and the onely maker of all good things We condemne also all those which hold that the soul of man was made of the substance of God or which deny it to be immortall and alwayes working or which make the Image of God to consist onely in the dominion over his creatures or last of all which deny that the first man was created by God at the first with free-will truely so
means which God hath ordained for the salvation of soul and body as likewise those which contend that all things come to passe by such an absolute necessitie that they take away all contingency and leave man no libertie at all and lastly those which will have God so to work all in all that they stick not to commit blasphemie in making God to be the author of sin and to have a part in it CHAP. VII Concerning the Fall of man and originall sin and the fruits of it DOCTRINE I. That Adam voluntarily and of his own accord sinned against God by his disobedience WE believe That Adam the first man considering that he was a Gen. 1.27 created after the Image of God and b Eccl. 7.29 made just and upright and endued with free-will in such sort that if he would he might have not sinned and so never died considering this I say we believe that he c Gen 3.1 c. at the devils perswasion God not hindring him but leaving him d Eccl. 15.14 to follow his own counsel of his own accord with true freedome of will sinned against God by his disobedience so that he can neither translate the fault upon God nor his own nature as he received it from God nor any other creature but ought and must attribute it onely unto himself because he would so DOCT. II. What the nature and qualitie of Adams sin was WE understand That Adams sin was his voluntarie a Gen. 3.6 transgressing the b Gen. 2.17 commandment of God in eating the forbidden fruit as Moses sets it down and as the Apostle speaketh his c Rom. 5.19 disobedience which consisted not so much in the outward act as in his voluntarie purpose of mind in that he would not obey God DOCT. III. What and how manifold death followed upon Adams sin SO we confesse That man being destitute of the grace of God by his own fault lost that life by which he did live holily unto God having his understanding blinded his will depraved and the integritie of his whole nature perished as concerning things belonging unto God and a life well-pleasing unto God That he became a Ioh 8.34 the servant of sin and the slave of Satan and truly b Eph. 2.1 dead unto God That c Rom. 5.12 he incurred death both that of the body which is common to all men together with all bodily calamities and also and that especially that of the whole man which is eternall that is to say most miserable most grievous most unhappy to live with the devil in everlasting torments a life beyond all comparison worse then any death from which he could never have been d 1 Cor. 15.22 delivered but by Christ DOCT. IV. That in Adam all men sinned NOw for as much as all mankind which by naturall generation was to be propagated from Adam was in the loynes of Adam whereupon the commandment joyned also with a commination belonged not to Adams person onely but to all mankind Therefore we believe with the Apostle and confesse that a Rom. 5.19 in Adam sinning all men sinned so that the disobedience was not so much proper to him as common to all mankind because his guilt descended upon all his posteritie whether born already or yet to be born as the Apostle plainly teacheth and most firmely proveth by opposing b ibid. the disobedience of Adam and the obedience of Christ the one to the other For if the obedience of Christ be as well ours by imputation as it was Christ's own by his proper action because we are born again of his incorruptible seed and of his spirit then likewise it followes that the disobedience of Adam is imputed unto us and his guilt becomes ours because according to our carnall generation we are born of his seed who is the Father of all men DOCT. V. That presently upon Adams disobedience there followed the corruption of his whole nature in all men ANd as upon Adam's actuall disobedience there followed presently in the just judgement of God the corruption of his whole nature which is by the Apostle called a Rom. 7.7 August Tom. 7. contra Iul. Pelag lib. 5. cap. 3. lust or concupiscence which is both a punishment for sin foregoing and a sinne it self and the cause of other sins So also all men which by naturall propagation are descended from him are infected with the same contagion and corruption of nature This we believe as we have been taught out of Holy Scripture and and this we confesse with the whole Church For in Adam all men sinned and the guilt of his disobedience came upon all DOCT. VI. What we properly call Originall sin WHerefore we say that this hereditary stain and corruption of nature is so in all men a sinne and therefore commonly called Originall sinne that yet notwithstanding we in no wise separate it from the guilt and imputation of that first disobedience As on the contrarie we doubt not to affirme that the righteousness of Christians consists not so much in the regeneration of nature which is the work of Christs Spirit and commonly called by the name of Inherent righteousness as in the imputation of the perfect obedience and righteousness of Christ whose members we are DOCT. VII That the contagion of our nature is truely a sinne ANd although this contagion did overspread Adam and all his posteritie and was inflicted as a just punishment for that first transgression of Gods commandment Yet thus much we know as certainly as can be out of holy Scripture that it is not onely a punishment for sin but also the cause of all other sinnes and likewise a sinne it self and such a one as is alone sufficient to condemne us DOCT. VIII That concupiscence even in the regenerate is of it 's own nature a sinne ANd we have learned that concupiscence of it's own nature is so farre forth a sinne and so repugnant to the Law of God making all men subject to eternall damnation unless they be redeemed by Christ that yet we make no manner of doubt but in the very regenerate themselves although it be not imputed unto them any more for as much as the guilt thereof is taken away by faith in Christ it is truely and of it self a sinne and such a one as deserves eternall death seeing that it is as the Apostle also teacheth 1 Iohn 3.4 the transgression of the Law and is condemned by the Law of God DOCT. IX That from our naturall and imbred concupiscence as from a fountain there flow forth continually streams of actuall sins and transgressions WE believe further that this our naturall pravitie is such a fountain of all evil and so inexhaustible that from thence there spring forth continually the most filthy waters of evil passions wicked cogitations and ungodly desires which unlesse they be restrained and kept in by the Spirit of Christ will breake forth outwardly into wicked and
the divine nature DOCT. VII As the first union so likewise the second is made by the power of the holy Ghost NEither doubt we but that the Son of God our Lord Iesus Christ as in the first union by the power of his Spirit he assumed and took upon him our flesh and bloud for he was conceived man by the holy Ghost and that without sinne for which cause also he is called the a 1 Cor. 15 4â— Heavenly Man so also in the second he gives us his flesh and his bloud and communicates himself wholly unto us and by this communion so knits conjoynes and incorporates us unto himself by the efficacie of his Spirit that still the bond that knits Christ unto us and us unto him is the same Spirit which Spirit as it effected in the wombe of the Virgin that the Son of God became flesh of our flesh and bone of our bones So also by working in our hearts and incorporating us into Christ it effecteth likewise that we by the participation of the body and bloud of Christ become flesh of his flesh and bone of his bones especially when it stirreth up faith in us whereby we embrace and lay hold on Christ and acknowledge him to be true God and Man and so a perfect Redeemer and Saviour DOCT. VIII That our union with Christ is in such sort Spirituall that it is notwithstanding true and reall SO believe we this other union also no lesse almost then the former if I may so speak to be Spirituall that yet it is true and reall For by the Spirit of Christ we though here on earth are really and truly joyned with the body bloud and soul of Christ now raigning in heaven and with his divine nature abiding in us insomuch that this mysticall body which consisteth of a 1 Cor. 12.12 Christ as the head and the faithfull as the members thereof is sometimes simply called Christ So great is the conjunction of Christ with the faithfull and the faithfull with Christ that it is not amisse in some sort to say that as the first union was of two natures in one Person so also this of many Persons as it were into one nature according to these texts of Scripture b 2 Pet. 1.4 That you might be partakers of the divine nature and We are members of his body of his flesh and of his bones DOCT. IX The Confirmation of the opinion fore-going How close and near this union is FOr as in man the soul which is one and the same and all in every part as well in the head and every particular member as in the whole body together causeth all the members to be united and grow together into one body under one head So also by the power of Christ's Spirit which is one and the same in Christ and in all the faithfull it cometh to passe that all of us being both in body and minde knit together into one Spiritually become one and the same body with Christ our head one body I say mysticall and Spirituall because it is connected and compacted together by the most secret bond of the same Spirit CHAP. X. That this union forasmuch as it is made by the holy Ghost cannot be hindred by any distance of place FRom whence it followes that this true and reall union though Spirituall of our bodyes and souls with the body and soul of Christ cannot be hindred by any no not the greatest distance of place because it is made by the efficacie of that Spirit which reacheth from earth even up to heaven and higher then so and knitteth together the members of Christ here on earth with the head in heaven sitting at the right hand of the Father conjoyning them together in one so closely and nearely as the soul of man doth the armes legs hands and feet and the other members with the head into one body though the man should be so great and tall for stature that having his feet set in the Centre of the earth his head should reach to heaven even to the ninth spheere So great is the virtue and power of the soul How great then is the virtue and power of the holy Ghost who is true God and omnipotent DOCT. XI That the holy Ghost by whom this union is made is given by Christ at the preaching of the Gospell and the administration of the Sacraments WE believe further that this Spirit by which Christ knitteth himself unto us and us unto himself his flesh with ours and ours with his is communicated by Christ at his own pleasure and according to his grace when and where and after what manner it pleaseth him but ordinarily at the preaching of the Gospell and the administration of the Sacraments A visible testimonie whereof there was in the infancie of the Church when as we read those which received the Gospell and were baptised or on whom hands were laid beside the invisible grace of regeneration received also sundrie and sensible gifts of the Spirit DOCT. XII That this union is the principall end of the Gospell and Sacraments FRom whence we easily gather what is the principall end of the preaching of the Gospell and the administration of the Sacraments to wit this Our communion with Christ the Son of God who for us was made flesh who suffered died for us but now raigneth in heaven and communicateth salvation and life to his elect and chosen Our Communion with Christ I say here inchoate and begunne but hereafter to be perfected and finish'd in heaven that further by this our true and reall connexion conjunction with his flesh and bloud and his whole Person we may at length be made partakers of eternall life which was purchased by him and resideth or abideth in him DOCT. XIII That this union is not imaginarie nor made by participation of gifts onely but also by communication of substance BUt for this cause do we call this our present incorporation with Christ true reall and substantiall to meet with the errour of those which think that the union which we hold is but onely imaginarie and therefore false or if true that then it is onely by the participation of Spirituall gifts and the grace of Christ without the communication of the substance of his flesh bloud DOCT. XIV That this union is made by no other means but onely by the holy Ghost and by faith BUt again lest any should falsely imagine that we hold this union to be made with the flesh of Christ either as if it were here really present upon earth by any Physicall or naturall contact whether grosse or subtill as all siensible things are united with the sense some after a more grosse and others after a more subtill manner Or else with the same flesh as it is abiding in heaven by Species in the minde which the Philosophers call Intelligible as all things Intelligible are united with the Intellect which receiveth them by certain images and mentall
we break is it not the communion of the body of Christ The breaking and the receiving the blessed bread he calls the communion of the Lord's body because they which eat thereof with actuall faith in the Lord himself grow up together in communion with the Lord himself and with his flesh and bloud Even as they also which with faith embrace the word preached by the Apostles b 1 Iohn 1.3 have also fellowship with the Apostles and that fellowship is with the Father and his Son Iesus Christ DOCT. II. A confirmation of the former FOr as Baptisme is an instrument to inchoate and begin this communion because thereby we are born again in Christ So the Supper was instituted to perfect the same because therein we are fed with the flesh and bloud of Christ that we may grow up in him a 1 Cor. 12.13 For as the Apostle saith by one Spirit are we all Baptized into one body and have been all made to drink into one Spirit DOCT. III. That the furthering and increasing of our communion with Christ is the chief end of the Lords Supper THe Lords Supper was indeed instituted for many other ends to wit that being admonished both by words and signes representing the Lords death and the effusion of his most precious bloud we might call to mind and thankfully acknowledge the great benefit of our Redemption For what saith the Apostle b 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come To these ends therefore serveth it that we may be confirmed in our faith about the remission of our sins that we may be nourished unto the hope of a blessed resurrection that we may be stirred up to give thanks unto God for so great a benefit and to repent us of our sins and last of all to renew our covenant made with God openly and in the presence of the whole Church But because all these tend to no other end but this that we may be more and more united unto Christ and become one with him and that a Gal. 2.20 he may live more effectually in us and we in him b Eph. 5. â—0 being made flesh of his flesh and bone of his bones Therefore we doubt not but the Supper was chiefly and principally instituted for the increasing and furthering this our union and communion with Christ in which is perfected and consummated our salvation Whereunto also serveth the bread and wine being bodily nourishments That we may know it for certain that what the bread and wine is for the nourishing of our bodyes and the preserving of this naturall life such also is the flesh and bloud of Christ for the feeding of our souls and the maintenance of our Spirituall life DOCT. IV. Why the bread is called the body of Christ FRom whence also we may learn why Christ calleth this bread his body Not so as if it were either properly his true body or as if his body were included in it or so as if it were but a bare and naked signe of his body which was broken and crucified for us But because it is a Sacrament thereof and Sacraments as St. Augustine saith are often called by the names of those things whereof they are Sacraments and so is made an instrument of the holy Ghost for the communicating unto us the true body of Christ and for the confirming us in the communion thereof As also the Apostle for the same reason speaking of Baptisme called it not a signe of regeneration but the very laver of regeneration without doubt because a Eph. 5.26 with the washing of water by the word as by a fit and convenient instrument Christ by the effectuall working of his Spirit doth inwardly wash cleanse and regenerate us DOCT. V. That the bread is but improperly and figuratively called the true and substantiall body of Christ WHerefore we doubt not but in the words of the Supper the true and naturall body of Christ is predicated of the bread especially seeing that for explication sake there is added b Luk. 22.19 Which is given for you So that this is a most true saying the bread is Christs body to wit that true boby which was given for us but this is improperly and figuratively seeing that in very deed the bread was given for us but the true body of Christ whereof the bread is a Sacrament DOCT. VI. That the body of Christ is not in the bread really and properly FRom hence also we are confirmed in our opinion that as the bread is not properly the very body of Christ but a Sacrament thereof so likewise the body of Christ is not really and properly in the bread For in Sacraments the things themselves whereof they are Sacraments are not really included although they sometimes receive the names thereof As it appeareth plainly in Baptisme without all controversie in which no man saith that either the bloud of Christ by which we are washed from our sins or regeneration it self is included For neither in the word of the Gospel are included really those things which thereby are declared Now the Sacraments are the visible word But neither did Christ say My body is in this that is in the bread but he used another farre different manner of speaking to wit This that is This bread is my body Now if any one list to be contentious and say that the sense is all one It will follow that if the body of Christ be really in the bread the bread likewise is really properly and substantially the body of Christ which if it be impious once to affirme then cannot the other be affirmed without great impietie And yet we deny not but that Sacramentally it may be so according to the sense in which we say that in the word of the Gospel is remission of sins life and salvation which thereby are declared and offered unto us But forasmuch as by such manner of speaking the vulgar sort are commonly drawn to superstition we judge it fitting to abstain altogether from them and we hold it most mete to use such formes of words as we find recorded in the sacred Scripture DOCT. VII That in the Supper not onely the signes but also the things themselves signified are distributed NOw without all manner of controversie this we hold for a sure position and a certain truth that although the very body and bloud of the Lord are not that is exist not in their own substance and really and properly in the bread wine but in heaven Yet together with the distribution of the bread and wine the very flesh and bloud also are truely offered unto all to be eaten and to be drunk But how Not simply but as the one was delivered unto death for us and the other poured forth for the remission of our sins For the words of Christ in a Iohn 6.51 Iohn are manifest concerning the eating of his flesh
whom we have offended and before all the Church also when it is expedient they are not without testimonie in the holy writ Moreover if any man oppressed with the waight of his sins and perplexed with tentations is desirous to receive counsell instruction and consolation privately either from a Minister of the Church or any other Christian brother that is exercised in the Law of God we dislike it not Neither condemne we those Ecclesiasticall satisfactions of which Tertullian Cyprian and other Fathers speak which consisted onely in this that the persons delinquent and offending should give unto the Church publikely some certain outward testimonie of their true Repentance which they called doing of penance But we condemne those superstitions which having since been superadded butchering of consciences and wicked and ungodly opinions whereby the benefit of the death and satisfaction of Iesus Christ who alone hath purged away our sinnes and perfectly redeemed us from guilt and punishment is much impaired CHAP. XIX Concerning Justification DOCTRINE I. That whosoever are indued with the gift of Repentance are indued also with the gift of faith are ingrafted into Christ and in him justified WHosoever a Isai 56.2 is poor and of a contrite Spirit and detesteth his sins from the bottom of his heart and repenteth him truely of the evil course of his life past and a Psal 32.6 prayeth unto God with sighes and grones for remission of his sins b Matt. 5.6 hungreth and thirsteth after the true righteousnesse of Christ we believe that as he is indued by the holy Spirit with the gift of true Repentance towards God so also that he indued with the gift of a lively faith and knit unto Christ his head as a member thereunto ordained from eternitie and that therefore in him he obtaineth remission of sin and is indued with the perfect righteousnesse of Christ and so reputed just and absolved from all guilt for the merits of Christ into whom he is ingrafted For thus saith the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus and again d 1 Cor. 1.30 Who of God is made unto us wisdome and righteousnesse and sanctification and redemption DOCT. II. That whosoever for Christ into whom he is ingrafted is reputed just is also indued with the gift of inherent righteousnesse FUrthermore we believe that whosoever is for Christ into whom he is by the holy Spirit ingrafted reputed righteous and is also righteous indeed having already obtained in Christ remission of sins and the imputation of his righteousnesse he is presently indued with the gift of inherent righteousnesse in such manner that he is not onely most perfectly and fully righteous in Christ his head but hath also in himself true righteousnesse whereby he is made truly conformable unto Christ Although whilst we are in the flesh our righteousnesse can never be so perfect but still by reason of our corruption it will be blemished with many stains of sin Concerning which kind of righteousnesse thus saith St. Iohn a 1 Ioh. 3.7 He that doth righteousnesse that is righteous works is righteous And both these kinds of righteousnesse the Apostle St. Paul alwayes joyneth together both in the Epistle to the Romans and also in other Epistles and further teacheth that by Christ they are both bestowed on the faithfull which also he confirms in his Epistle to the Philippians Phil. 1 1â— Concerning he latter kind of righteousnesse whose fruits are made manifest unto men we say that it is so evident a testimonie of the former that where it is wanting we professe with the holy Apostles there can be no place for the former So farre are we from loosing the raines to all impietie by teaching the Doctrine of justification by faith alone apprehending remission of sins and the righteousnesse of Christ DOCT. III. That forasmuch as our inherent righteousnesse is alwayes very imperfect through our fault therefore before God we are justified by the righteousnesse of Christ onely BUt notwithstanding what hath been said we confesse that this inherent righteousnesse is through our pravitie so imperfect that by the righteousnesse of Christ alone whereby our sins are not imputed to us not onely at the beginning of our conversion when as of ungodly men we are made godly but afterwards also even to the end of our life we are justified before God and accounted for righteous The Prophet David saith as much and the Apostle subscribes unto it a Psal 32.1 Rom. 4.7 Blessed is he whose transgression is forgiven and again b Psal 32.2 Blessed is the man unto whom the Lord imputeth not iniquitie and again c Psal 143.2 In thy sight shall no man living be justified Therefore we conclude that our true justification before God consists onely in the remission of our sins and the imputation of Christs righteousnesse unto us DOCT. IV. That by faith it is felt and found whether a man be justified in Christ and that therefore he is said to be justified by faith BUt because justification is not without the knowledge sense and assent of him that is justified which is spoken and to be understood of those which are come to ripenesse of years and that sense is the sense of faith Therefore we say that then at length a man is justified by faith when he is ingrafted into Christ and upon a sense and feeling thereof is perswaded that of the mere mercie of God for the onely obedience satisfaction and sacrifice of Christ into whom he is ingrafted his sins are so remitted that he is absolutely freed from all guilt and punishment due unto the same and so perswaded that the perfect righteousnesse of Christ is in such manner imputed unto him that thereupon he finds and feels that eternall life is as due unto him as it was to Christ and so comes to understand that justification is merely and truely of grace and not due unto his good works DOCT. V. The confirmation of what was last said and what it is to be justified FOr first in holy Scripture as well in the Old Testament as in the New but especially according to St. Paul where he speaks professedly concerning this matter to justifie signifies to remit sins and so to absolve from all guilt and punishment to receive into grace and favour to pronounce one righteous and to account him for righteous not such a one that is simply and absolutely unrighteous but one that is no longer unrighteous by reason of remission of sins obtained And further although whomsoever God in Christ hath from eternitie elected to be his Sons he doth acknowledge the same to be his in Christ and of his mere grace makes them acceptable unto himself in the beloved Yet because we are never truely in Christ untill such time as we are by the holy Ghost ingrafted and incorporated into him and that cannot be wrought in us as many as are of years untill we
remission of sins and the imputation of Christ's righteousnesse and not by works although by them is declared that a man is justified and righteous BUt if the question be moved concerning the former our answer is that a man is never justified by his own works but alwayes by faith alone properly yet this we say that by works it is declared whether or no a man he righteous as well by the one as by the other forasmuch as no man is justified by the former but he is also endued with the latter both are declared by good works In which sense we do not doubt but St. Iames did speak DOCT. XII Errours condemned WE therefore condemne all Pelagians whose opinion it is that infants are conceived without sin and therefore have no need of remission of sins and the benefits of Christ to their salvation we condemne likewise those which teach that although they have need of remission of sins yet it may be obtained without faith on Christ and likewise those which although they grant that there is need of faith on Christ yet hold that not sufficient but require also our works as merits and those necessarie for the obtaining of remission of sins but especially we condemne those which have taught that this is done by their impious adorations worshippings and superstitions Neither like we those which have delivered either by word or writing that we are not justified by any other righteousnesse but that which is inherent and within us But yet again neither like we those whosoever have thought that remission of sins can consist without inward renovation and righteousnesse We further condemne those which think that they may be justified by that faith concerning Christ which is commonly called historicall but by St. Iames no better the a dead faith which is none at all Last of all we condemne the opinion of those which have taught that a man is justified not by remission of sins and the imputation of Christ's righteousness but by the very essentiall righteousnesse of Christ as they call it really communicated unto us CHAP. XX. Concerning the Free-will of a man regenerate and his power unto that which is good DOCTRINE I. That those which are justified in Christ are in him also regenerated and from him receive power unto all that which is good WE believe that as many as are ingrafted into Christ as they are in him justified so also they are in him regenerated and become new creatures by the participation of his divine nature and therefore that they are made free and receive from Christ himself as members from the head and vine branches from the vine both power to eschew evil and to follow that which is good For the Lord himself saith it a Ioh. 8. â—6 If the Son shall make you free ye shall be free indeed And then are we made free when we are ingrafs ted into Christ and regenerated by his Spirit For the Apostle saith it a 2 Cor. 3.17 Where the Spirit of the Lord is there is libertie DOCT. II. That Christ liveth and worketh in those which are regenerate FOr we believe that b Gal. 2.10 Christ liveth in us as many as are regenerated by his Spirit and that he liveth not idle but c Pila 13. worketh in us both to will and to do of his good pleasure and by his d Rom. 8.36 Spirit also helpeth our infirmities DOCT. III. That the man regenerate even in actions pertaining to the naturall and humane life carries himself more worthily then the unregenerate and therefore is more free SO the regenerate man besides that he retaineth his will alwayes free from coaction as even the unregenerate man himself doth he doth in all actions pertaining to the naturall and humane life wherein the man unregenerate hath any power carry himself farre better and more worthily then the unregenerate doth forasmuch as even in these actions he is moved by the holy Spirit illuminating his understanding guiding his will and cogitations and drawing forth actions out of a good fountain that is a good heart and directing them to a good end that is to the glorie of God The holy Apostle teacheth us thus much where he saith a 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glorie of God And therefore even in this kind of actions he is more free then the unregenerate because he is not by his own lusts and concupiscences carried away unto these actions as the unregenerate is but being moved by the holy Spirit whatsoever he thinketh willeth worketh he doth all more circumspectly more prudently and more religiously being alwayes wholly intent upon this that all may be done to the glorie of God his own salvation and the good of his neighbour For he alwayes keepeth in minde that of the Apostle b Rom. 14.7 None of us liveth himself and no man dieth to himself c â— For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's And therefore he commendeth all his actions to the divine providence and saith with St. Iames or at least thinketh thus with himself a Iam. 4.15 â— If the Lord will I will do this or that I will go to such a place or such a place but alwayes If the Lord will DOCT. IV. That for the attaining unto morall virtues also the regenerate man is more free and hath more power then the unregenerate MOreover although we confesse that a man unregenerate by Gods especiall aid and assistance may attain unto morall vertues Yet we believe that this especiall aid and assistance is farre more excellent in the regenerate and that for the presence of the holy Spirit whereby he is illuminated guided and governed So that the b Fathers have justly demonstrated against the vain boasting of the Gentiles that even those virtues which they call Morall are in Christians farre different from those which have been or can be in Infidells a Tertull Apolog cap. 45. August contra Iul. Pel. lib. 4. cap. 3. At de Civit. Dei lib. 19. cap. 25. Orig contr Cels and unbelievers because in them they are no more but the mere shadowes of virtues but in true Christians virtues in deed truely so called DOCT. V. That for the understanding choosing and performing the things of God and which pertain unto his Kingdome the regenerate man onely is truly illuminated guided and governed by the holy Ghost BUt we believe that for the understanding choosing and performing of such things as belong to the true Kingdome of God the regenerate onely are so guided and governed by the Holy Ghost that they onely understand them will them and perform them For the Apostle saith it a 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God neither can he know them But concerning the regenerate man
marry which oath he cannot keep without manifest transgressing of the divine Law we determine that he is in no wise to keep that oath DOCT. VII Errours condemned WE therefore condemne all those whosoever invocate or adore call upon or worship either idols or dead men or any thing whatsoever without life As likewise all Anabaptists who simply and absolutely condemne all manner of oaths contending for this that it is not lawfull for a Christian man to swear in any kind And again those who call upon any other besides God to be witnesse to their souls and consciences And to conclude all those whosoever contend for this that vowes and oaths though of themselves impious and such as cannot be kept without wickednesse are yet notwithstanding to be kept CHAP. XXIII Concerning the Church of Christ in generall BEcause the Church of Christ which is his body is known to consist of such as by the bond of the holy Spirit are knit unto him as members unto their head And again the word and the Sacraments are the means by which men are knit unto Christ and these means no where to be had but in the Church And further whosoever are endued with the gifts and graces of Hope Charitie Repentance Studie and care to exercise good works do belong unto the Church Therefore we judge it worth the pains to declare what is our belief concerning the Church especially seeing that there be very great controversies about this article above all the rest And first we will speak of the Church of Christ in generall and so we make confession of our faith with all the Church Afterwards we will speak in speciall of the Church Militant and what pertaineth thereunto DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed WE believe the holy Catholike Church the communion of Saints DOCT. II. What we understand by the name of the Church and the description thereof BY the name of Christs Church we understand a certain number and companie known unto God both of Angells and Men which are not onely predestinated and elected to have perpetuall communion with Christ and mutually one with another as also to worship the true God perpetually according to his will and commandment and to love one another with sincere and perpetuall love and charitie but are also in time effectually called by the holy Spirit out of the number of others and neerely united unto Christ and so true Saints indeed begun from the foundation of the world and by a continuall succession even unto these times gathered together and continued by the bond of the holy Spirit and to be continued even unto the end of the world yea to all eternitie in part already triumphing with Christ in the heavens and in part as yet militant on earth for Christ with sundry enemies preaching and hearing the word of the Gospell administring and receiving the holy Sacraments and in publike and private looking to the observing keeping of Christs commandments DOCT. III. That the Church is a companie consisting of many THat the Church is a companie consisting of many and as it were a body compounded of divers members we are taught in holy Scripture where it is called a Eph. 1.23 the body of Christ which is distinguished by diuers members as also b Iohn 10.3 c. a flock of sheep and the Kingdome of God and c Heb. 11.10 a Citie which consisteth of divers Citizens and by other such like names DOCT IV. That the Church consists onely of the elect which are already incorporated into Christ ANd that these many whereof the Church consisteth are none other but the elect which are already ingrafted into Christ and endued with sanctitie from him we are likewise taught abundantly out of the said holy Scripture both in other places and especially in the Epistle to the Ephesians where the Apostle speaking of the Church and the members thereof saith that we are a Ephes 1.4 chosen in Christ b 7. to have redemption in him c 13. being sealed with that holy Spirit of promise d 22. that Christ was given to be the head over all things to the Church and e that the Church is his body Such a body therefore it is whose members are every one by one and the same Spirit both knit unto Christ their head and likewise one together with another from their head they receive life and from him they are endued with sanctitie so that the whole body of the Church is truely holy and therefore is called the holy Church DOCT. V. That the holy Angells are not excluded from the body of the Church ANd yet from this body of Christ which is the holy Church we do 23. not exclude the Angells and that for these reasons following a Heb. 12.22 1. Because the Apostle speaking expressely and plainly of the Church includeth therein even the Angells also 2. b Eph. 1.10 Coloss 2.10 Because they together with us under one and the same head which is Christ are gathered together into one body and Christ is manifestly by the Apostle called the head of the Angells 3. c Rev. 22.9 Because they call themselves our fellow servants and have with us the same Father and worship the same God and we are all to be together for ever in the same Citie d Heb. 12.22 the heavenly Ierusalem 4. And lastly Because they are holy And the Church is the communion of all Saints DOCT. VI. That reprobates and hypocrites although they be in the Church yet they are not of the Church WE therefore upon good grounds do believe and professe that reprobates and hypocrites although they have their dwelling in the Church and converse with the Saints yet they are not of the Church nor any members thereof forasmuch as they are not truely united unto Christ the Head nor endued with his Spirit and therefore not truely holy For the Apostle St. Iohn speaking of certain hypocrites saith thus a 1 Ioh. 2.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us They are not therefore of the Church whosoever do at length revolt from Christ and not retain perpetuall communion with Christ and with all the Saints howsoever they may for a time seeme great worthy men in the Church either bearing rule and authoritie in a Christian Commonwealth or being set over the whole Church For they are the members of Satan and not of Christ whosoever have not the Spirit of Christ but of Antichrist DOCT. VII That the Church of Christ alwayes was and is but one onely ANd we confesse that the Church of Christ alwayes was and is one onely because the body whereunto Christ was given by his Father to be the Head thereof alwayes was and is but a â—ph 4.4 one one onely Spirit whereby all the members of the body have their
pay your life for your refusall DOCT. XVII That whoso hath departed from the Romane Church hath not thereby broken the unity of the Church and forsaken the body of Christ FOrasmuch therefore as we are accused of Apostacy from the Catholick Apostolick Church of Christ and censur'd to have broken the unity thereof in regard we refuse to communicate any longer with the assemblies of the Romane Church in their wicked superstitions and Idolatrous worship but choose rather to follow the old doctrine worship and discipline revived through divine mercy by the servants of Christ we protest before God and his Angels and the whole Church to the end of the world that they do a high injury not to us alone but even to the holy Ghost and all the primitive Church since we have neither done not do any thing in this particular whereunto we have not been commanded by the holy Ghost and taught by the Fathers and likewise inform'd of by the Popish Doctors themselves DOCT XVIII The same confirmed FOr our Lord giveth particular advertisement a 1 Cor. 5.11 2 Cor. 6.14 c. Tit. 3.10 Rom. 16.17 that weeschew communion with idolaters and obstinate apostates and hereticks in their idolatries and heresies b C. 24. q. 1. c. 24 and 26. and q. 3. c. 9. Nor have the Fathers taught otherwise as they are produced for witnesses hereof even in the Decree it self then that if not onely any man but any Church do reject the faith and retain not the principles of Apostolicall Religion preached by the Apostles nor persist in the doctrine of Christ it is to be deserted And it is certain C. 24. q. 1. c. 9. the Roman Church which flourished in the dayes of the ancient Fathers was then extolled so much by them and stiled the holy Church and the Mother of the Churches for no other cause then for that it held stedfastly the doctrine received from the Apostles when most part of the rest had departed from it But in these dayes what doctrine and worship they professe and how much they have in many particulars degenerated is sufficiently known Wherefore we again protest that we have separated from the present Roman Church onely upon inducement from the word of God and in obedience to the command of God therein and in that respect deemed it necessary to depart from the idolatries of this most corrupted Roman Church that we might no longer continue in apostacy from the Catholick and Apostolick Church but at length return into her bosome DOCT. XIX That we have not absolutely departed from the Roman Church but onely in some particulars FOr we have not forsaken the Roman Church generally and in all regards but onely in those things wherein she is fallen from the Apostolick Church and from her self the ancient and pure Church Nor have we departed from her with any other mind then of returning to her and renewing communion in her assemblies in case she would reforme and resume her former purity Which that it may at length come to passe we pray unto the Lord Iesus with our whole souls For what can be more desireable by every pious man then that where we were born again by Baptisme there also to live unto the last so it be in the Lord I Hierome Zanchie with my whole family do declare this to the whole Church of Christ to all eternitie DOCT. XX. That the whole Catholick Church is not suffer'd to fall into errour but that all particular Churches may erre BUt we believe and acknowledge that this Catholick Church which we have described above is so governed by the Spirit of Christ that he will never suffer all of it to erre at the same time because he alwayes preserves the light of truth in some pious persons and by their ministry keepes it pure to the end of the world and propagates it to succeeding ages Whereunto we do not doubt to apply that of St. Paul 1 Tim. 3.15 that the Church is the pillar and ground of the truth because there is no truth out of the Church but it is constantly preserved in it seeing there is alwayes some assembly found great or small in which the word of truth is preached But we conceive the matter is farre otherwise in the case of particular Churches which are alwayes mixt of good and bad For first in these assemblies either the pure word of God is preached or errours are taught with it But where there is no ministery of the word at all there we acknowledge no Church If therefore false tenets be preached together with the truth how can it be affirmed that such assemblie cannot erre when it erres manifestly But if the pure word of God be taught yet the hypocriticall reprobates who believe not doe alwaies erre seeing they reject the light of truth and walk in darknesse and of such there is almost ever the greatest number in all places Neverthelesse the godly although they are never suffered by Christ so to erre as to persevere in errour and perish Mat 24.14 since Christ saith the Elect cannot be seduced even by the miracles and wonders of Antichrist namely to the end unto destruction yet they may erre both severally and many together and that not only in point of manners but also in the doctrine of faith as is apparently evidenced by the holy and Ecclesiasticall histories and what hath hapned even to the godly and religious Bishops and to their Churches in the East and West DOCT. XXI The confirmation of the precedent assertion St. Peter indeed erred at Antioch and sundry persons in the Church of Corinth and very many in those of Galatia being seduced by false Apostles fell into hainous errours although they were not long after reclaimed from their errours by the Apostle Gal. 2.11 c. 1 Cor. 11 c. Gal. 1.6 c. Psal 119.176 David also teacheth that even the sheep of Christ may erre when he saith I have gone astray like a lost sheep And why is the ministry of the word in the Church necessary for all the faithfull if they are not lyable to errour Therefore since all even godly men have often erred severally and do frequently erre in some particular Church and that true and pure too and that hypocrites never have the gift of true faith by which to understand that which is right with what reason can it be said of any particular Church that it is impossible for it to erre And with much lesse can it be affirmed of those which are estranged from the truth and in which lies and the Spirit of iniquitie and grosse darknesse do prevaile Certainly they that are so qualifi'd cannot be the true Churches of Christ if the Church be the pillar and ground of truth Wherefore we conclude 1. Tim. 3.15 that every particular flock and all the severall sheep thereof are so farre incapable of erring as being lead by the holy Spirit they give eare onely to
of the Church to the Ecclesiasticall function and next that he be in a lawfull manner chosen and ordained by the Church it self according to the saying of the Apostle a Heb. 5 4. No man taketh this honour unto himself but he that is called of God as was Aaron c. DOCT. XIV Who are called to the ministry by Christ BUt we believe them to be called by Christ to the ministry whom he hath enabled and made fit to undertake it and those fit to whom besides the desire of propagating the Kingdome of God and glorifying God by a holy life he hath given the knowledge of sound doctrine and abilitie to propound it to the people for their salvation as the Apostle teacheth both otherwhere and b 1 Tim. 3.2 Tit. 2.6 in the Epistles to Timothy and Titus For whom God chooseth and calleth to any function he endues them with gifts necessary to the performance of the same since he calleth us rather in deed then by words And therefore they who hold not the sound doctrine of the Gospel nor teach the same to the people but rather that which is contrary unto it whether they runne of their own accord or are sent by men entrusted with the ordinary authority of sending yet we acknowledge them not for ministers called by Christ and consequently do not account them fitting to be heard as St. Iohn saith a 2 Iohn 10. If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed and God also by the Prophet Ieremie describeth those Prophets which were sent by him and those which were not in these words b Ier. 23.21 I have not sent these Prophets yet they ran I have not spoken to them yet they prophesied where explaining the former clauses by the latter he teacheth that those are not sent by him who speake not out of the mouth of God and on the contrarie that they who bring the word of God are sent by him And we are not to seek for the reason hereof For seeing c Eph. 4.12 ministers are sent of God for the edification of the Church which is rather destroyed by the doctrines of men but built up by the word of God certainly they are not sent by God who bring not his word with them DOCT. XV. That Christ calleth men to the ministry two wayes FUrthermore seeing all truly ministers are called by Christ we believe that he calleth men to the ministry after a double manner namely either a Gal. 1.1 immediately by himself alone or mediately by men that is by the Church and therefore they are both equally to be heard and accounted the true ministers of God DOCT. XVI How Christ declares to the Church those that are sent by him to be sent by himself alone WHereas those whom Christ himself calleth he declareth to be sent by himself by rendring them all fit for that charge he doth it more especially in them whom he calls and sends immediately by himself and by his Spirit extraordinarilie For he is wont to endue them largely with peculiar and excellent gifts and chiefly with the holy Ghost in abundant measure with ardent zeal of the glory of God singular knowledge of the word of God which they bring a profitable and perspicuous manner of teaching and consequently with happy successe of their labours whereby they are inabled with more speed and efficacie to reduce the Churches to the ancient that is the Apostolike frame and their lawfull and divine calling is more easily and certainly made known to the Churches a Eph. 4.12 Because all that Christ gives to the Churches as ministers he gives them to the edification thereof from whence the conclusion is easily consequent that by whose meanes we observe the Churches to be edified they are such as are called by Christ and their ministry is divine and lawfull DOCT. XVII That the calling of those ministers whom Christ sends extraordinarily and by himself is not alwayes confirmed by miracles nor is it needfull it should be so FOr we do not believe that miracles are alwayes necessary to the confirmation of the ministry of this kind of ministers since we do not read that the mission of all the Prophets was confirm'd by miracles but onely by the Spirit of God and the zeal of his glory wherewith they were enflamed and especially by the truth of the divine word which they preached not without advantage to the Saints that is the elect in the Church whereas on the other side some even false Prophets did performe signes and wonders a 2 Thes 2.9 which also the Apostle hath foretold should be done by Antichrist b Matt. 24.24 Christ before him Which notwithstanding because they brought not the word of God but lies and exhorted the people to go after strange Gods the Lord forbad them to be heard yea a Deut 3.2 10. he commanded they should be stoned to death DOCT. XVIII That the Churches which Christ restoreth by ministers extraordinarily sent are true Churches and consequently there is a lawfull ministry in them and they have lawfull authority of calling and ordaining ministers COnsidering the truth of what we have already deliver'd concerning ministers extraordinarily called by Christ we believe likewise that the Churches which Christ by their meanes and ministry restores and happily reformes in setting up the preaching of true doctrine with the lawfull administration of the Sacraments and purging the worship of God from idolatries and superstitions and recalling the true forms of discipline as much as is possible to be done and consequently communion with the Apostles that they are true Churches And from thence it followes that they have authority of calling and ordaining ministers in a lawfull manner and by that meanes to continue the succession of ministers amongst themselves So that there remaines no doubt but that ministers do there lawfully succeed and are the true ordinary ministers of the Church namely so long as together with the personall succession as it is called they likewise succeed and persist in the preaching of sound doctrine DOCT. XIX That as where true doctrine is there is a true Church so where it is not there is neither a true Church nor a lawfull ministry FOr we are well assured that as where the true doctrine onely even without a continued succession of Bishops from the beginning can be shown there is a true Church and likewise a true and lawfull ministry so on the contrary where onely a personall succession is boasted of but the purity of doctrine truely Christian is defaced there is no lawfull ministry since as the Church so the Ecclesiasticall ministry is not ty'd to persons but tot he word of God DOCT. XX. That the authority of ministers extends onely to those things whereunto themselves are called by Christ WE believe also that great authority is given by Christ to lawfull ministers namely as to the
Christ by vertue of the glory it received after his resurrection received the power of being every where then ours also will by reason of the same glory be every where which seeing it shall not be neither do we believe that the body of Christ however full of glory and majesty is now every where with its substance since it is finite and the glory thereof also finite especially for that he hath said that b Ioâ— 17.24 he will that where he is there we should be also but we shall not be every where with our bodies DOCT. VII Errours FIrst we condemn the wicked dotage both of those Philosophers who taught the humane soul is mortall and 2. of those hereticks who imagin'd that the souls of men separated from their bodies did either sleep in certain secret places that is are deprived of all sense and operations of the mind or that they are awake indeed but rest untill they resume their bodies and then are either to be admitted into heaven or thrust into hell 3. Moreover we condemn those who dream that the souls of many of the godly are purged in a certain purgatory fire from the reliques of their sins and undergoe temporall pains 4. We disapprove their opinion who do not distinguish heaven where the godly shall be from hell where we read the wicked shall be but make the difference to consist only in this that some are made happy and others miserable although all be in the same place 5. But neither can we assent to them who say that the certain time month or year if not the the certain day and hour may be determin'd and known Act. 1.7 in which the Lord will come and put an end to to this world seeing Christ hath said It is not for you to know the times 2 Pet. 3 3. 6. We detest those Scoffers whom St. Peter mentions who think the world shall endure thus for ever and deny deride all life to come 7. We also condemn all those who reject the resurrection of the dead and also those who fancied we shall not have the same but other new bodies 8. We likewise condemn them who taught that bodies after the resurrection shall be so spiritual that like a spirit or ayre they can neither be seen nor felt such as some have attributed to Christ after his resurrection and others also impudently feign to have been changed into the divine nature so that it cannot be any longer termed a Creature CHAP. XXIX Of the glorious coming of the Lord Jesus to judge the living and the dead DOCTRINE I. That the dead being rais'd and the living chang'd at the coming of the Lord Iesus from Heaven Christ will immediately shew himself in the Clouds to be seen by all and all the faithfull shall goe meet him in the aire WE believe that at the coming of the Lord Jesus the resurrection of the dead being performed by the ministry of Angels they that are then alive shall not die but shall be instantly changed into the same condition with them that are raised and then Christ being returned from heaven to the Clouds to judge and passe sentence upon all will exhibit himself to be seen by all men and being attended with his Angels and appearing in his majestie and glory all the godly shall be translated from earth even to the heaven of the Clouds to meet him Mat 24.3 25.31 1 Thes 5.1 c. according as Christ himself and the Apostles have taught and left a recorded DOCT. II. That Christ will visibly move from place to place and so with a visible locall and finite body THerefore we believe that Christ will so return visibly as before he ascended from earth to heaven in the sight of his Apostles and that he will return from that heaven wherein he now is and which is consequently distant from the Clouds to which he shall descend and from the earth and so we believe he will descend with his natural body that it is necessary the same should be local and finite and therefore not ubiquitary seeing such a descending is by the holy Ghost described to the simple people as is not possible to be made without mutation of place DOCT. III. That the reprobate unbelievers shall not go unto Christ sitting in the clouds but remaining upon the earth shall heare the sentence of the Iudge BUt whereas the Scripture pronunces only of the godly that they shall be snatched up into the Clouds and goe meet Christ in the aire we believe that the wicked shall not go unto Christ but remaining under his feet heare the sentence of the Judge 1 Cor. 6.2 3. Goe ye Cursed into eternall fire all the Saints which shall be in the aire with Christ approving the sentence according to the opinion of the Apostle a that the Saints shall judge the world the Angels DOCT. IV. For what Causes that universall judgement is appointed WE believe that that judgement wherein Christ shall judge all being made visible to all is appointed chiefly for two reasons first to the end that those things which are now hid unto men aswell innocence faith and good conscience of the godly as the hypocrisie and crimes of the wicked may be layd open to the whole world and thereby it may most evidently appeare at the last how just the judgements of God have alwaies been whence that day is called by the Apostle a Rom. 2.5 the day of revelation Secondly that the recompense of good works promised to the good and of bad to the bad may be rendred fully to every one according to that of the Apostle We must all appeare before the judgement seat of Christ 2 Cor. 5.10 that every one may receive the things done in his body according to that he hath done whether it be good or bad whence it is called by the same Apostle c Rom. 2.5 The day of the righteous judgement of God DOCT. V. That eternall life which is given to the elect is called and is a reward but al together fully bestowed in no manner due to us saving through Christ FOr although what the elect shall then receive is the meer gift of God obtained by the merits of Christ alone yet we are not ignorant that it is and is truly called a reward seeing the Lord Iesus hath daigned to give it that term namely a free reward seeing even the good works of the godly all the causes from whence they proceed are the free gifts of God free election free redemption free calling faith justification regeneration forgivness of sins lastly the pardoning of the defects and weaknesses wherewith our good works themselves are attended on the other side the free imputation of the perfect obedience of Christ by which our imperfect is cloathed and rendred most acceptable to God so that it followes that if we will speak properly the reward is not due to us for our own works