within the compasse of their dutie which how profitable it is for the commowealth in generall and for every man in particular who knows not Thirdly and lastly whereas men found by dayly expeperience that they did alwayes sinne against this perfect Law and did feel that they could not keep it as they ought and so became more more every day subject to the wrath of God and guilty of eternall death From hence it came to passe that despairing in themselves and of their own strength they did the more ardently desire and long for the coming of their Redeemer and Deliverer and therefore the more they came to the knowledge of their sins and their own weakensse and the more sensibly they felt the wrath of God by the Law the more they did hunger and thirst after righteousnesse and fitted and prepared themselves for the receiving of Christ by faith So it is most true which the Apostle saith in both places a Rom. 3.20 By the Law is the knowledge of sin and b Gal. 3.24 The Law is our School-master to bring us unto Christ DOCT. IX That the Law at this time hath the same uses even in those which are regenerate ANd we believe that the foresaid uses of the Law abide and continue as long as we live in this world not onely in the unregenerate as was said before but even in the regenerate also For whereas our minds are overclouded with darknesse and our memories are slippery that we cannot either perfectly understand the things of God or understanding them keep them in remembrance Need we have of the Law of God to be our glasse wherein we may every day behold and see and certainly understand what is the will of God that we should do And again Whereas our hearts are not perfectly purged from all corruption So that they are not fully bent to doe the will of God but still a Gal. 5.17 The flesh lusteth against the Spirit Necessary it is for us to have the Law of God by the tenours and comminations thereof to keep us from falling into sin and by the promises thereof to incite us unto obedience and to follow after righteousness And thirdly and lastly For as much as there is b 1 Ioâ—â—â—8 no man so far forth sanctified but that he sinneth and hath sin dwelling in him which makes us weak and feeble to every good work and alwayes prone to that which is evil Therefore the Law is usefull and profitable for us that thereby coming to the knowledge of our sins and manifold weaknesses we may more and more every day acknowledge how impossible it is that we should ever by our own works be justified and saved and further so much the more ardently-hunger and thirst after Christs righteousness embrace him by faith And so the Law although it can never justify us yet it may bring us every day nearer nearer unto justification by bringing us unto Christ that justifieth DOCT. X. That the Morall Law as concerning the substance thereof was not abrogated by Christ FOr we know and believe that the Law as concerning the substance of Doctrine and those wholesome and saving uses whereof hath been spoken was not be abrogated by Christ and therefore was not abrogated but onely as concerning the curse and condemnation For a Rom. 8.1 There is no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit Yet further in respect of the curse and condemnation it self the Law alwayes was and still is usefull and profitable unto them which yet are not in Christ for as much as it drives them unto him that they be not condemned DOCT. XI Errours condemned WE therefore condemne those which cast out of the Church this Law as unprofitable and not usefull nor belonging unto Christians And again those which teach that a man may either totally or partially in whole or in part be justified by the Law whereas the Law rather was given a Gal. 3.22 to conclude all under sinne and to bring them unto Christ who alone b Iohn 1.29 taketh away the sinnes of the world And this is our brief confession concerning the Law which was delivered by Moses and expounded by the Prophets which fitteth prepareth disposeth and bringeth men unto Christ who is c Rom. 10.4 the end of the Law as the Apostle witnesseth CHAP. XI Concerning Christ our Redeemer DOCTRINE I. The summe of our faith concerning the Person and Office of Christ our Redeemer THerefore a Gal. 4.4 When the fulnesse of the time was come in which the promise of Redemption which was made unto the first man was to be fulfilled by the second God sent forth The eternall Father his Sonne onely begotten and eternall and therefore true God of the same nature with the Father made of a woman alone without the seed of man and therefore true man but without sinne and therefore true Christ made under the Law and therefore also circumcised that he might with most perfect obedience fulfill the Law for us all becoming obedient unto his Father even unto death to wit for us for being without sinne himself 5. he deserved not to die To redeem them that were under the Law them that were c. Therefore all the elect To redeeme them to wit by his obedience death and a Act. 10.28 bloud shed that is a sacrifice of infinite virtue and a price of redemption of the greatest efficacie for it was the bloud of God To redeeme them I say from their sinnes unto the former image of God and so unto the former image of God and so unto perfect righteousnesse and from death likewise unto eternall life and from the kingdome of Satan unto the Kingdome of God That we might receive the adoption of sonnes and so at length be received unto the full and perfect possession of an heavenly inheritance as sonnes and lawfull heires and to conclude a Eph. 1.10 That he might gather together in one head all things both which are in heaven and which are on earth and that he might make them cleave fast unto him b Eph. 1.12 to the praise of his glorie DOCT. II. That Christ our Redeemer is both true God and true Man WE believe therefore that Iesus Christ is c Iohn 1.14 the onely begotten Son of God and therefore his Son by nature coessentiall with the Father and d Mic. 5.2 coeternall true God and Lord Jehova and we believe that the same Iesus Christ is also true man of the seed of e Matt. 1.1 Abraham and David conceived of the holy Ghost without the help of man in the wombe of the Virgin f Hebr. 4.15 without sinne born of her having a true humane soul and mind being made like unto us in all things sinne onely excepted So that he is true g Athanas in Symb. God of the substance of his Father begotten
he addeth c But he that is Spirituall judgeth or discerneth all things and another place b 15. It is God which worketh in us both to will and to do of his good pleasure d Phil. 2.13 DOCT. VI. That the regenerate man is not onely moved by the holy Ghost to work but is himself also an Agent OUt of the writings of the Apostles and by other testimonies of the holy Scripture we are taught and confesse that the regenerate are so moved by the holy Ghost that yet themselves also are Agents and that in them God so worketh both to will and to do that yet they themselves are those which both will and do For they are not stocks or beasts but men endued with a minde whereby they understand and a will whereby they will and whereby they command other faculties and power both of soul and body to put in execution those things which are good DOCT. VII That the power of Free-will in the regenerate is still infirme and weak in such sort that we continually stand in need of Gods fresh supply and assistance and cannot do all that we would BUt because our regeneration is but onely inchoate or begun and not as yet perfect so that whereas we before were flesh altogether but now consist partly of Spirit and partly of flesh which still fight within us one against the other in such manner that the good which we would that we cannot do but do serve with our mind the Law of God and with the flesh the Law of sin Therefore we believe what also we find by experience that there is still much slaverie in the regenerate much blindnesse in the minde and understanding much pravitie in the heart and affections and many weaknesses and infirmities in all the powers of soul and body So that we dayly stand in need of a new supply of Gods grace whereby our mindes may be more and more illuminated our wills corrected and reformed and our powers to that which is good increased and perfected And therefore as long as we are here in the flesh our Free-will is never truely and perfectly free that is having by it's self sufficient power to eschew that which is evill and do that which is good especially when as the events also of all things are not in our power but in the hand of God and it is further necessarie that all those things come to passe or be done not what we have thought upon but whatsoever a Act. 4 2â— his hand and his counsell have determined before to be done DOCT. VIII That God doth so rule and govern the mindes and wills of the godly that even in the conflict of temptations and the flesh he suffereth them not altogether to fall away from him YEt still this we hold that as many as are truely ingrafted into Christ they have their mindes and wills endued already with the holy Spirit and that for Christ his sake they are by God so ruled governed and sustained that although he suffers them to be weakened sundry wayes and by divers tentations yet he never suffers them b Ier. 32.40 Luk. 22.32 Rom. 8.35 totally and finally to fall away sinking under their tentations and so at length perish everlastingly DOCT. IX Errours Condemned WE therefore condemne all those whosoever either deny or extenuate Regeneration holding that a man regenerate is as impotent and unable to that which is good and as mere a slave to sin as he was before his Regeneration contrarie to divers and those also most cleare testimonies of Scripture concerning the freedome of the regenerate from the slaverie of sin and their freedome also to that which is good to say nothing of the injurie which is done unto the holy Spirit which both dwelleth and also worketh in us And again we condemne those which will have a regenerate man so to be freed from all the slaverie of sinne but he cannot sinne any more at all We condemne them I say because they hold that which is contradictorie unto the word of God throughout the whole Scripture and contrarie also to dayly experience For although we are not suffered to sin unto death yet it is most certain that we commit many sins which of their own nature are worthy of death Neither do we like their opinion which in the regenerate man do so farre forth extenuate the power of the Spirit and again do amplifie the reliques of the flesh that they say the operation of the Spirit is oftentimes by the strength of the old man quite extinguished and further teach that even the regenerate man himself may altogether fall away from the grace of God and so perish everlastingly Whereas God by his Prophet contradicts them saying a Ier. 32.40 I will put my feare in their hearts that they shall not depart from mee and the Apostle affirmeth that b 2 Tim. 2.19 the foundation of God standeth sure c. And again c Philip. 1.6 He which hath begun a good work in you will perform or finish it untill the day of Iesus Christ CHAP. XXI Concerning good works DOCTRINE I. That those which are ingrafted into Christ have also from thence both to live themselves and also to shew forth the works of life unto others and that this is the chief end of being ingrafted into Christ AS the vine-branch from the vine draweth not onely for it self sap and nourishment whereby it self liveth but also that whereby it bringeth forth fruit unto us So also we believe that the Saints and godly upon earth have also from Christ into whom they are ingrafted not onely life whereby they live themselves but also wherewith all to shew forth the fruits of good works to the glorie of God and the edifying of the Church For the Lord himself saith a Ioh. 15.5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth mach fruit Whereunto also is very pertinent that of the Apostle a Eph. 2.10 We are his workmanship created in Christ Iesus unto good works which God hath before ordained or prepared that we should walk in them DOCT. II. What we understand by the name of good works NOw by the name of good works we understand all those actions and works which according to the prescript of the will of God revealed in his word out of a b 1 Pet. â— 5 lively faith in Christ and so c 1 Tim. 1.5 out of a pure heart are performed of the regenerate by the holy Spirit For as d Rom. 14.25 Whatsoever is not of faith is sinne so whatsoever works are done out of a e 1 Tim 1.5 lively faith and a pure heart and a good conscience good works they are necessarily Wherefore we hold that the works which are done by the ungodly without faith and the word of God and the leading and guidance of the holy Spirit howsoever they may have a glorious
the Romanes and others not converted unto the faith were in them the singular gifts of God DOCT. VI. The Confirmation of the fore-going opinion FOr all infidels or unbelievers are not indued with the same or alike equall virtues sciences That even from thence it may manifestly appear that they are not the gifts of nature but the gifts of God added unto nature DOCT. VII That in things belonging unto God and true pietie the unregenerate man can do nothing BUt as concerning things belonging unto God true pietie and religion and a Christian life we believe that the mind of an unregenerate man is so blinded and his heart so depraved and all his powers and faculties so weak or none at all that he can neither truely know God nor the things of God neither love him nor desire things pleasing unto him much lesse obey his will as he ought For according to the Apostle a 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he perceive or understand them How can he then of himself either will or do any thing b Iohn 15.5 Without me saith our Saviour ye can do nothing DOCT. VIII The confirmation of the fore-going opinion FOr even as a man dead to men and nature can perform no action belonging unto men and nature So neither can he which is a Pâ—â— 2. â— dead to God in trespasses and sinnes truely know those things which belong unto God and true pietie much lesse can he do them but he lies rotting and stinking in his sinnes unless he be delivered from them by the grace of God through Christ and so be restored again unto life But all men that are without Christ and not regenerated by the Spirit of Christ are truely dead and therefore they are truely said to be b Iohn â— 21 quickned to be raised from the dead and to be regenerated or born again whosoever are by faith in Christ delivered from their sinnes and ingrafted into Christ DOCT. IX Errours condemned THerefore we condemne all Pelagians which teach the contrarie lifting up the power and strength of free-will against the grace of Christ And we detest and abhorre the opinion of the Manichees and all others which will have a man to be like a stock as if he had no judgement or libertie of will at all in civil matters CHAP. IX Concerning the Promise of Redemption and Salvation through Christ DOCTRINE I. That Christ the heavenly man was of grace promised to save us WHen a 1 Cor. 15.47 the first man which was of the earth earthy was b Gen. 3.17 fallen into such a miserable estate and condition by his own fault through disobedience and not he onely but together with him all his posteritie which sinned in him and were to be c Psalm 5â— 5 conceived in sin to be born d Eph. 2.3 the children of wrath We believe that God of his mere grace and mercie to Adam and Eve and in them to all mankind e Gen 3.15 Matt. 1.21 promised another man f 1 Cor. 15.47 from heaven of the true substance of man indeed but to be a Luk. 1.34 conceived without the seed of man and therefore to be b Isa 7.14 Matt. 1.23 Luk. 1.34 born of a Virgin c Heb. 4.15 without sinne in whom as in another head of mankind consisting of a divine and humane nature being the true d Heb. 1.3 expresse image of God the Father and filled with the holy Ghost that might be fulfilled which in the first head succeeded not through his own fault that is That he the second man in our name and for us which were to be e Rom. 6.5.11.7 grafted into him by his Spirit and by spirituall generation to be f Eph. 5.29 flesh of his flesh and bone of his bones might most perfectly g Rom. 5.19 obey God the Father and by his h Phil. 2.8 obedience and death take away sinne appease the wrath of God redeem us justifie us sanctifie us rule us by his Spirit set us at libertie give us grace and strength to that which is good and finally save us unto everlasting life and glorifie us DOCT. II. That the Promise Concerning the Redemption by Christ was necessarie FOr Adam not as a private person but as the parent and root of all mankind as he was indued at the first with righteousness that he might propagate it unto all his posteritie as in an inheritance for which cause it is commonly called Originall righteousness So by his disobedience he hath transmitted unto all men great unrighteousnesse in stead of righteousnesse and eternall death in stead of life eternall Necessarie therefore was it that there should be another head that is Christ from whom by reason of his obedience there might be derived on all his members true and heavenly righteousnesse holinesse and life DOCT. III. To what end the Promise was made presently after that the sinne was committed WE believe That therefore the promise was presently after the sinne committed made from the begining of the world and afterwards by the holy fathers was often repeated expounded and confirmed by divers wayes signes and seales That not only we which have been since the coming of the Messias but also all others from the foundations of the world as many as should believe this promise and by true faith embrace Christ to come might also be made partakers of redemption justification and salvation DOCT. IV. That from the beginning of the world as many as believed on Christ to come were saved WE believe That from the beginning of the world as many as believed on Christ promised and to come they were grafted into him by faith they were made partakers of his future obedience passion death and redemption they did eate his body which was afterwards to be delivered and drink his bloud which was afterwards to be powred out and last of all they were all Christians indued with the Spirit of Christ and saved unto everlasting life no lesse then we are DOCT. V. Errours condemned ANd further we condemne and detest their opinon which hold that no man was saved before the coming of Christ and that the Fathers which were before received no promise of eternall salvation but onely of things temporall CHAP. X. Concerning the Law DOCTRINE I. That the Law of Moses came between the promise of salvation by Christ and the fulfilling thereof and to what end BUt between the Promise of Redemption by Christ which was first made unto Adam and afterwards more manifestly declared unto others but especially unto Abraham sealed by the Sacrament of Circumcision and as it were confirmed by the death of Isaac the first born offered for a sacrifice and established by an everlasting covenant Between this promise I say and the fulfilling thereof the Law which was delivered by Moses came between the people which descended from the seed of Abraham of
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
heart we both love again and also glorifie God the Father and Christ our Redeemer that we are inclined and moved to good will and bounty towards all men in generall yea even towards our enemies but especially towards the Saints and those which are of the houshold of faith Therefore we condemne all those which say that a man by his own naturall powers may love God above all things 1 Iohn 4.7 For Love is of God as saith St. Iohn DOCT. XI The signes and tokens of charitie BUt we do not believe that to be true Christian charitie which agreeth not with that description set down by St. Paul in his first Epistle to the Corinthians which is after this manner 1 Cor. 13.4 Charitie suffereth long and is kind Charitie envyeth not Charitie vaunteth not it self is not puffed up 5.6 Doth not behave it self unseemly seeketh not her own is not easily provoked 7. thinketh no evill Rejoyceth not in iniquitie but rejoyceth in the truth Bearethall things believeth all things hopeth all things endureth all things c. DOCT. XII That our communion with Christ and his Church is cherished and maintained by love and Charitie WE believe that by true love and charitie our communion with Christ and his Church is very much cherished increased and maintained Forasmuch as love joyneth together in one the persons loving and the persons loved For St. Iohn saith a 1 Ioâ— 4 16. He that dwelleth in love dwelleth in God and God in him CHAP. XVIII Concerning Repentance ALthough all these faith hope and charitie repentance justification the study of good works and a holy life cannot really be separated one from another Yet forasmuch as they depend one upon another we know that in this regard they are to be distinguished and we are to take them into consideration each apart and enquire what they are and what their efficacie is We think good therefore briefly to set down our opinion and deliver our judgement concerning each of them beginning with Repentance which is the perpetuall individuall and inseparable companion of faith For although after Iustification it is perfected every day more and more yet because no man is justified without Repentance and the beginning thereof goeth before Iustification it self Therefore in the first place we are resolved to declare what our faith and belief is concerning this DOCTRINE I. That Repentance is necessarie to our Iustification and so also to our Communion with Christ WE believe that to our true partaking of Christs righteousnesse and our communion with him Repentance is necessarie whereby turning from sin and from the world by change of mind and will we may turn unto Christ cleave unto him and obtain in him and from him remission of sins and be endued with his righteousnesse and holinesse For the first thing that a Matt. 1.4 15. Iohn the Baptist and our Saviour preached was the Doctrine of Repentance for the remission of sins And Except ye Repent saith our Saviour ye shall all likewise perish DOCT. II. What we understand by the name of Repentance BY the name of Repentance we understand two things more especially The first is true and serious grief and sorrow for sins committed against God and that not so much for fear of punishment due unto sin as that we have offended God himself the chiefest good who is our Father and Maker The second is a true change of heart and mind will and purpose and of our whole life This part of Repentance which properly is by Christ called Resipiscence and by the Prophets Conversion unto God and Circumcision of heart according to the Doctrine of the Apostle proceedeth from the former for he joyneth both together saying a 2 Cor. 7.10 Godly sorrow worketh Repentance to salvation not to be repented of DOCT. III. That Repentance is the gift of God WE believe that Repentance is the gift of God proceeding from his mere grace not due to any meries or preparations of ours according to what the Apostle saith b 2 Tim. 2.25 If God peradventure will give them Repentance to the acknowledgement of the truth c 26. And that they may recover themselves out of this snare of the devil and according to the Prophet d Ier. 31.18 Turn thou me and I shall be turned For thou art the Lord my God DOCT. IV. That for the stirring up of Repentance in us God ordinarily useth the word of the Law and Gospel and That the hearing of them both in the Church is therefore necessarie GOd to stirre up Repentance in us doth ordinarily use the expounding of the Law which discovereth our sins unto us and Gods wrath against sin as likewise the preaching of the Gospel which declareth unto us remission of sins and the grace of God in Christ As it is manifest to every godly man which looketh into the holy Scripture And therefore we judge that in the Church both are necessarie both the expounding of the Law and the preaching of the Gospel DOCT. V. The summe of the Doctrine concerning Repentance and in all every where and alwayes necessarie unto salvation to as many as are of years THe summe then of our belief concerning Repentance every where and alwayes necessarie unto salvation to as many as are of yeares is this That Repentance is the change of heart and mind wrought in us by the holy Spirit by the word of the Law and of the Gospel whereby Forasmuch as our sins and corruption of nature are as the Law teacheth things repugnant to the will of God and so stand in need to be purged away as the Gospel preacheth by the death of the Son of God We from our souls lament and bewail them detest and abhorre them humbly confessing them before God and begging pardon for the same resolving upon amendment of life and a constant studie of innocency and all Christian vertues and therein exercising our selves diligently all the dayes of our life to the glorie of God and the edifying of the Church DOCT. VI. That simply and absolutely we condemne not those parts of Repentance commonly so called viz. Contrition confession of sins and satisfaction COncerning the parts of Repentance before spoken of we list not much further to dispure being thoroughly perswaded out of the holy Scriptures that in brief it consists in a serious and earnest mortyfying of the old man and quickning of the new the former whereof hath force and efficacie from the death of Christ and the latter from his resurrection the holy Spirit communicating both unto us Yet simply and absolutely we condemne not that long agoe received and yet retained distinction in the Schooles of the parts of Repentance into contrition confession of sins and satisfaction with this proviso that they be examined at the rule of the holy Scriptures and not found to decline from the godly customes of the ancient Church As concerning contrition and confession of sins likewise both before God and our brother
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
representations Therefore we adde further the manner how this union and Incorporating is made to wit by the Spirit of Christ really communicated unto us and abiding in us and kniting us unto Christ and stirring up faith in us to embrace and lay hold on Christ DOCT. XV. The confirmation of both To wit that this union is essentiall and that it is made by the holy Ghost onely and by our faith BOth these to wit that this our union is essentiall and that it is made by the holy Ghost onely and by our faith the holy Scripture doth fully and clearly shew unto us The Apostle writing to the a Eph. ◠14 15 16. Ephesians forasmuch as Christ having abolished enmitie and broken down the wall of partition hath reconciled both unto God one with another two most divers people both Iewes and Gentiles and forasmuch as all are ingrafted into Christ and regenerated by the holy Ghost Therefore doubted not to say that both were made not One people as one would have thought but to show how near this union is One new man even in Christ Therefore seeing that we are all regenerated by one and the same Spirit and live as it were by one and the same soul and are united unto one head which is Christ Not without just cause are we all called One new man And again in the same a Ephes 4.15.16 Epistle describing our most near essentiall incorperating into Christ he compateth him unto the head and us unto the members compacted and joyned together unto the head by joynts nerves and ligaments which draw their life and motion from the head This similitude is verie ordinarie and frequent in the Scripture so that from hence we may easily and cloarly understand what and how great this our union is with Christ by reason of his Spirit which dwelleth in all the regenerate For the same cause also the same b Ephes 2.20 c. Apostle compareth Christ unto a soundation and all the faithfull unto stones but living stones as it likewise the soundation that they may grow up and receive increase from him built upon the foundation c 〈◊〉 In whom all the building fitly framed together groweth unto an holy Temple in the Lord d 22. through the Spirit Which also before the Apostle e Matt. 16.18 Christ himself did more then once making himself the foundation and his Church the building which resteth really upon the foundation and is unseparably joyned unto it Hither also pertaineth that place where Christ calleth himself f Iohn 15.1 c. the vine and us the branches which drawing life and sappe from the vine do both live and bring forth good fruit The same thing also is declared by the similitude of an g Rom. 11.17 Olive-tree into which the faithfull being as boughes cut off from the wild-olive-tree are grafted that they may bring forth good Olives And this ingrafting is by the holy Ghost and by faith whereupon in the Epistle to the Philippians it is called the h Phil. 2.1 fellowship of the Spirit and in the Epistle to the Ephesians i Eph. 3.17 Christ is said to dwell in our hearts by faith Neither is it obscure that the Apostle calls the incorporating of the Church with Christ and Christ with the Church and every faithfull member thereof a Spirituall marriage speaking after the manner of the Prophets in which two are made one flesh a Gen. 2.24 They two shall be one flesh said God But the Apostle saith b Eph. 5.32 This is a great Mysterie but I speak concerning Christ and the Church And this we often meet with all which Iohn writeth concerning this union and the Spirit whereby it is made and known c 1 Iohn 4.17 Hereby saith he know we that we dwell in him and he in us because he hath given us of his Spirit Therefore he dwelleth in us and we in him by the same holy Spirit which is in him and in us Hither may we adde also That to the Romanes d Rom. 2.9 If any man hath not the Spirit of Christ he is none of his Now the Apostle understood those to be Christ's which are his true and lively members DOCT. XVI A conclusion that this union is essentiall and that it is made onely by the holy Ghost and our faith BY these and the like places of holy Scripture we are perswaded and doubt not but Christ his Apostles would signifie unto us That the communion which all the faithfull both great and small have with Christ and with his flesh and bloud is true and reall and yet not made any other way but by the power and bond of the Spirit And therefore although it be secret full of mysteries and Spirituall because it is made by the Spirit and by faith Yet we are not to doubt but by reason of the same Spirit it is as true and essentiall as that is between the man and the wise which are made 〈◊〉 flesh and that between the foundation 〈◊〉 the stones which are built thereupon and that between the tree and the boughes between the vine and the branches and last of all that between the head and the members which are knit together with ligaments and sinewes and live work by one and the same soul Insomuch that we can have no greater union with Christ whilst we are in this mortall flesh DOCT. XVII The confirmation of the same by another similitude and even out of Philosophie it self CErtainly If one and the same soul were in all men it would cause innumerable Persons to be but one man As from one and the same essence in three divine Persons divines conclude that there is but one God And this would appear much more to be true if those many men should have but one head whereunto to be annexed and from whence alone to derive sense and motion What wonder then if the holy Spirit which is but one in Christ and in all the godly knit us so really together that we become one with him and with our selves Yea that we all become one new man in Christ our head For in two respects saith the Apostles that all the faithfull are One new man to wit Epes 2.15 in respect of one Spirit by which and one head unto which we are annexed and knit DOCT. XVIII That from our union with Christ the participation of the benefits of his death and resurrection are derived unto us FRom this our communion with Christ followeth and thereon dependeth the participation of his benefits and salvation which he hath purchased for us and hath residing and abiding in his flesh and bloud For as vine branches cannot suck their nourishment from the vine nor boughes from the tree nor members of the body from the head nor living stones from the foundation unlesse they have a true and reall dependance and connexion with their foundation head tree and vine and
abide in them So neither can we from Christ our head foundation tree and vine unlesse we be truely ingrafted into him by the holy Spirit and be made flesh of his flesh and bone of his bones And they do us great injurie that therefore say we deny the true participation of Christ's flesh and bloud and hold onely the participation of his gifts and benefits because we do not admit that which ought not to be admitted that Christ true body doth really passe through our mouthes into our bodyes As if the communion which is made by the holy Spirit and by faith were not true and essentiall whereas nothing can more nearely joyne divers substances and natures together into one then the holy Spirit As we see it in the incarnation of the Son of God and the creation of man compounded of soul and body Certainly if the communion with the body and bloud of Christ which is made by the Spirit onely and by faith be not true and saving unlesse the body bloud passe through our mouthes into our bodyes Christ hath not provided well for his Church And further he would have the same to be made at the receiving of the Gospell as also in Baptisme As a 1 Iohn 1.3 Iohn witnesseth of the first and the b 1 Cor. 12.13 Apostle of the second This is our confession concerning communion with Christ in generall and concerning the dispensation of salvation and life which is in Christ Iesus DOCT. XIX Errours condemned WE therefore disallow and mislike the errour of those which teach that by the opus operatum or performance of the outward work without faith and true union with Christ remission of sins may be obtained and salvation communicated unto men But we condemne for blasphemie the doctrine of those which teach that remission of sinnes and salvation may be obtained by works not commanded by God but invented by men and those such as are full of superstition and idolatrie We condemne likewise those which making no account of the ministerie of the Word teach that salvation may be had as well without as by the hearing of the Word and the receiving of the Sacraments and likewise those which contend that the children of infidells as well as the faithfull in their mothers wombes are made partakers of Christ's benefits CHAP. XIII Concerning the Gospell and the abrogation of the Law by the Gospell FOrasmuch as the Gospell in the first place and then also the Sacraments to wit Baptisme and the Lords supper are the outward instruments and meanes by the lawfull use and administration whereof our Redeemer and Lord Iesus Christ is wont to offer and dispense unto the would the benefit of redemption and remission of sinnes and communicate himself unto us his chosen by the power of his Spirit and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself Therefore we have studied and endeavoured briefely and plainly to declare unto the Church of God what is our faith and belief concerning them DOCTRINE I. What the Gospell is AS concerning the Gospall then according to the signification received and used in the Church we believe that it is none other but the heavenly Doctrine concerning Christ preached by Christ himself and his Apostles and contained in the books of the New Testament declaring unto the world most wellcome and joyfull tidings to wit that mankind by the death of Iesus Christ the onely begotten Son of God is redeemed so that for as many as repent and believe in Iesus Christ free pardon and forgivenesse of sinnes salvation and eternall life is prepared For which cause it is worthily called by the Apostle the Gospel of our salvation Eph. 1.13 DOCT. II. That the Gospel was indeed promised by the Prophets but published by the Apostles FOr though this mysterie was revealed unto the Fathers even from the beginning of the world and the Prophet also spoke concerning it yet they preached promises Evangelicall that is of the Gospell which the Iews retained amongst themselves rather then the Gospel it self which was to be published to all nations For they prophesied and foretold that which was to come but did not declare any thing present or past As the Apostle teacheth in the Epistle to the a Rom. 1.2 Romanes and Peter in his first b 1 Pet. 1.10 Epistle DOCT. III. That the Fathers by faith in the promises concerning Christ the Redeemer to come were saved as well as we which now believe the Gospell YEt we doubt not but that the Fathers which believed the promised of the Gospel concerning the coming of Christ and his breaking the Serpents head were saved as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come and that he hath redeemed the world As the Apostles abundantly teacheth both in other places and especially in the Epistle to the c Rom. 4.3 Romanes concerning Abraham and in the d Hebr. 11.1 Epistle to the Hebrews concerning all others That it is high blasphemie to say that the Fathers had onely promises of earthly things and that they received them but not heavenly as remission of sins and eternall life For what the Gospel is to us properly taken the same were the promises of the Gospel to them that is a Rom. 1.26 The power of God unto salvation to every one that believeth DOCT. IV. That the Doctrine of the Gospel for the substance thereof is most ancient yea eternall FRom whence we understand that the Doctrine of the Gospel as concerning the substance thereof is not new but most ancient being preached to the Fathers even from the foundation of the world That the Gospel not without good reason is called by Iohn the b Revel 14.6 Everlasting Gospel DOCT. V. What the parts of the Gospel be and how many THe Gospel may be reduced to three heads concerning our duty The first is c Act. 20.21 Repentance towards God The second faith toward our Lord Iesus Christ The third care a Matt. 28.20 to observe all things whatsoever Christ hath commanded us DOCT. VI. The explication of the opinion fore-going FOr the Gospel propounding and setting before us Christ with the full grace and mercie of God with full expiation and remission of sins with perfect salvation and eternall life requireth onely three things of us The first is that grieving heartily and truely for the sins committed in the whole course of our life past we desire of God even from our hearts and souls to change and renew our minds wills and affections to the obedience of his divine will earnestly studying for it and begging it of him by our prayers The second is that by faith laying hold on Christ with all the treasure of his merits we believe certainly without all manner of doubting that all our sins of the grace and mercie of God for Christ's sake onely are
pardoned and forgiven for ever that we are received into grace and made the Sons of God and heires of eternall life The third and last is that being perswaded of the free pardon and forgivenesse of our sins and eternall salvation for Christ's sake and merits we afterwards labour to keep and observe all things whatsoever Christ hath commanded us for the glorie of God and the salvation of our neighbour keeping faith alwayes even unto the end and stedfastly believing that whatsoever sins we commit in our new obedience are not imputed to us and that for Christ's sake onely as also that by the imputation of Christ's most perfect obedience righteousnesse and holinesse unto us our imperfect obedience is made perfect and so reputed and accepted for most perfect in the sight of God The commandments of Christ may be all reduced unto three That denying ungodlinesse and worldly lusts we should live SOBERLY in respect of our selves RIGHTEOUSLY in respect of our neighbour and GODLY a T it 2.12 in respect of God in this present world a 13. Looking for that blessed hope and the glorious appearing of the great God and our saviour Iesus Christ This we believe to be the sum of all that Christ requireth of us in the word of his Gospel and therefore that they are true Gospellers and Christians indeed whosoever with studious care and diligence give themselves wholly to the observation hereof DOCT. VIII In what things most especially the Gospel differs from the Law ANd it appears sufficiently by what hath been said That we confound not the Law with the Gospell For although we confesse that God is the Authour of the Law as well as the Gospel and again that b Rom. 7.12 the Law of it self is holy and just and good as well as the Gospell yet we believe that there is a great deal of difference between them and that not onely because that was delivered to the Iews onely whereas the Gospell belongeth unto all nations nor yet onely because that was temporatie and to last onely untill Christ whereas the Gospel is everlasting not yet onely because that was delivered by Moser and expounded by the Prophets whereas the Gospel was brought unto us by Christ and published unto the whole world by the Apostles Not for these reasons onely I say but more especially for these which follow First because the matters of the Law consists in commandments with curses irrevocable added thereunto if they be broken in the least part It hath indeed the promises not onely of earthly and temporall blessings but also of heavenly and eternall but yet they are all with a condition of most perfect righteousnesse and obedience and not of free grace But the Gospel is properly the message of glad tidings freely setting before us Christ our Redeemer freely pardoning and forgiving sins and saving us not requiring any thing at our hands for the attainment of salvation but onely true faith in Christ which we cannot have without repentance together with a care to do Gods will as we declared before Secondly because the Law did not enable us for the doing of that which it required for it gave us no power whereby we might be saved and so was insufficient and a 1 Cor. â— 6 a killing letter and b 7. the ministration of wrath and death rather stirring up sin then taking it away But the Gospel requireth no more of us then it enableth us to performe and so communicateth really unto us what is offered forasmuch as the holy Ghost worketh thereby in the elect at the preaching thereof stirring up in them true faith whereby to lay hold on Christ when he is offered unto them and together with him everlasting salvation For c Rom. 10.17 faith cometh by hearing of the Gospel but obedience cometh not by hearing the Law For the holy Ghost at the hearing of the Law did not enable them to keep it whosoever heard the same whereas it doth stirre up faith in the elect at the hearing of the Gospel For which cause as the Law is called the killing letter so the Gospel is called the quickning Spirit or the a 2 Cor. 3.6 Spirit giving life And therefore it is a true and effectuall instrument and meanes unto salvation to every one that believeth From whence followes a third difference which is this that the Law was not wrote in the hearts of men but in tables of stone so that there was not any change in men wrought thereby But the Gospel is wrote in the hearts of the elect by the holy Ghost and worketh in them b 2 Cor. 3.18 a change and true renovation being used by the holy Ghost as an instrument of our sanctification and salvation DOCT. VIII That by the Gospel the Law of Moses is partly taken away and partly not IT appears manifestly by what hath been said what our faith is concerning the abrogation of the Law by the Gospell We believe first that by the Gospel forasmuch as it declareth unto us the fulfilling of all things which were fore-told by types and figures in the old Testament concerning Christ as we shewed before in the 11. Chap. The Law concerning Ceremonies and sacrifices and all the externall Mosaicall worship is absolutely abrogated according to that of the Apostle teaching that they were a Hebr. 9.10 imposed on them untill the time of reformation and that of the Evangelist that b Iohn 1.17 the Law was given by Moses but grace and truth by Iesus Christ Secondly Forasmuch the Gospel is one instrument of the holy Ghost whereby we are ingrafted and united unto Christ and made partakers of redemption and salvation as we shewed in the 12. Chap In that regard we confesse that even the Morall Law also as concerning the curse denounced against the transgressours thereof is by the Gospel of Christ abrogated according to that of the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus A signe whereof this is that they d ibid. walk not after the flesh but after the Spirit But forasmuch as the Doctrine of the Gospel requireth repentance of us and sanctitie of our whole life and that we live soberly righteously and godly In this regard I say it taketh not away the Morall Law For it agreeth altogether with the Doctrine of the Gospel concerning eschewing vices and following after virtues Thirdly and lastly forasmuch as Christ by his Gospel hath not taken away the Politicall or civill Laws by which commonwealths are governed which are agreeable to the Law of nature Therefore we leave it free to Magistrates to use the Laws which were delivered to the commonwealth of the Iews and to govern their people thereby considering that there are none more equall and just then they Wherefore if there be any one that dare presume to say that by the Gospel of Christ the government of commonwealths is overturned or troubled he offers
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
and the drinking of his bloud if any man will have life in him and consonant and agreeable unto the words of Christ are the words of the Apostle also saying b 1 Cor. 11.27 Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the true body and bloud of the Lord. Neither do we doubt but as Christ openly commanded the bread to be eaten so also not long after where he said this is my body he secretly commanded that also to be eaten no lesse then the bread but yet each after it's own manner DOCT. VIII That none but the faithfull do truely eat the true flesh of Christ BUt yet notwithstanding the flesh of Christ is in the Supper offered unto all to eat we believe that they are the true faithfull onely which do truely eat thereof And that for these reasons First because they onely have communion with Christ and so also with his flesh and bloud but others have not neither are they made partakers thereof when they receive the bread Secondly because they onely have the Spirit of Christ by the power of whom alone the flesh of Christ is truely communicated Thirdly because they onely bring faith with them without which there can be no true receiving and eating thereof For neither doth Christ himself truely and really exhibit his true body but to them who as truely believe that his body was delivered unto death for them and his bloud poured forth for their sins as they believe that those words are true THIS IS MY BODY DOCT. IX That Hypocrites eat the body of Christ Sacramentally MEan while we deny not but that even Hypocrites themselves void of true and justifying faith when they receive and eat the bread as the Sacrament of the Lords body may be said in some sort to eat the true body of Christ to wit Sacramentally but not truely and really As the Apostle in like manner saith that all the Corinthians which were Baptized with water were also sanctified and justified to wit Sacramentally as we declared before although they were not all truely made such DOCT. X. That of those that eat there are three sorts and so divers manners of eating FRom whence we are taught that there are three sorts of men of whom there may a question be made whether they eat the flesh of Christ or no. The first is of thē which receive the bread as common bread and not as a Sacrament And these eat not the body of Christ in any sort but are true Capernaites and their eating is merely carnall The second is of them which contrarily eat not the bread at all but yet not out of contempt but believe the Gospel onely and their eating is merely Spirituall The third and last sort is of them which not content onely with believing the Gospel receive the bread also not simply as the first as if it were bare and common bread but as the Sacrament of the Lords body whereupon they may be said also to receive and eat Sacramentally But forasmuch as this may be done by the true Godly as well as by those which are hypocrites and ungodly but yet after a different manner the one sort eating also by faith and the other without true faith Therefore also we say that the ungodly and hypocrites eat onely Sacramentally but the true Godly both Sacramentally and truely and Spiritually and so unto salvation DOCT. XI That by faith onely the true body of Christ is eaten BUt whereas we say that the faithfull onely receive the true body of Christ not Sacramentally onely but also truely we understand it of eating not with the mouth of the body but the mind and Spirit endued with faith and that by the operation of the holy Spirit effectually working in us and applying Christ wholly unto us For it is the food of the mind as a Cyprian Serm. de Coena Cyprian speaketh and not of the belly And as Christ speaketh and St. Augustine expounds it b Ioh. 6.36 It is the Spirit that quickeneth the flesh profiteth nothing And the Apostle teacheth That c 1 Cor. 12.13 by one Spirit we are all Baptised into one body and have been all made to drink into one Spirit And if all our true union with Christ is by the holy Spirit although he with his body be in heaven and we on earth It is necessarie also that the eating be after the same manner For what is it to eat but to receive and unite the food unto thee for the nourishment of that part for which it is appointed Now the flesh of Christ as we said before is the food of the mind and not of the belly Neither truely do we eat the body of Christ any otherwise but as it was delivered to death for us made without bloud as the words do sound and the breaking of the bread doth represent unto us and also as the passeover and other sacrifices were wont to be eaten But now the body liveth and cannot be without bloud As at the first Supper it was neither dead nor without bloud To say then that properly that body doth passe into our bodyes and that by the mouth it is no lesse then sacriledge To what end also is this that as the bread is distributed without the wine and the wine without the bread so also the body without the bloud and the bloud apart without the body is given in the Sacrament of the Lords Supper But that we may understand that the body and bloud in their very substance and as they are in heaven do not passe through our mouthes but are received onely by a faithfull remembrance stirred up in us effectually by the holy Spirit For this is the thing which the Lord required saying a Luk. 22.20 This do in remembrance of me And again b 19. This is my body which is given for you For in so speaking he required faith of them by which they should believe this and by believing eat that is apply it to themselves for the food and life of their souls Wherefore we are verily perswaded that they do truely and not imaginarily eat the flesh of Christ whosoever believe that it was delivered unto death for an expiatorie sacrifice to cleanse them from their sins and so believing embrace with a faithfull mind and apply it unto themselves And whosoever thus eat the body of Christ as dead we doubt not but they are more and more joyned and knit unto it now being living and quickning according to the promise of Christ who having first said c Ioh. 6.56 He that eateth my flesh afterwards added dwelleth in me and I in him DOCT. XII That the opinion concerning the eating of Christs body corporally is not to be admitted as being vain and improfitable Furthermore forasmuch as this manner of eating the flesh of Christ to wit by faith is certain and saving and that other feigned manner of eating by the
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
f Coloss 2.18.23 shew of much pietie and divine worship yet they are g Matt. 15.8 9. not to be reckoned in any wise amongst good works and such as are pleasing and acceptable unto God DOCT. III. That good works are not done of us as of our selves but by the virtue and power of Christ's spirit AS vine-branches or olive-branches bring not forth fruits of themselves but by virtue of the vine or olive-tree whereinto they are ingrafted So we likewise do not of our selves do good works but by virtue of Christs Spirit into whom we are incorporated and from whom we draw even that life by which we live Christ himself working in us by his Spirit a Phil. 2.13 both to will and to do of his good pleasure b Ioh. 15.5 For without me saith he ye can do nothing DOCT. IV. That good works are not the cause but the effects of our union with Christ and our justification and our life ANd further as vine-branches or olive-branches do not therefore bring forth good fruit that so they may be ingrafted into the vine or olive-tree or themselves receive life but therefore fructifie because they are already ingrafted into the vine or olive-tree and live therein from whence it followes that their good fruits are not the cause of their ingrafting or life but the effects and manifest signes thereof Iust after the same manner do we believe that the case stands between Christ and us as St. Augustine sufficiently teacheth August where he saith That good works do not precede or go before a man that is yet to be justified but follow after a man is justified And therefore we constantly believe and confesse that by works to speak properly and concerning justification of life a man is not justified but declared to be justified DOCT. V. That although we by our good works are not justified yet others thereby oftentimes are edified unto salvation BUt yet this we adde that as trees themselves are not nourished nor receive life from their own fruits and yet others are nourished and live thereby as men and other living creatures So notwithstanding we by our works are not our selves justified yet others thereby are very much edified and by our example excited and a Matt. 5.16 stirred up to glorifie God and to seek the true righteousnesse and life in Christ and are thereby saved For the Apostle himself b Rom. 11.13 saith that he did therefore magnifie or illustrate his office among the gentiles viz. by his diligence and sanctitie of life that he might provoke to emulation those which were his flesh and so save some of them and in another place he c 1 Cor 7.16 saith that it may so come to passe that the unbelieving husband or wife may be saved by the wife or husband which believeth that is which performeth a Christians duty in leading a godly and holy life and again writing to Timothie he saith that if he look diligently unto his office that is the office of a Bishop he shall both save himself and others DOCT. VI. That we do not condemne good works although we deny that a man is justified thereby WHerefore although we deny that good works are to be done of us to this end that we may be justified thereby forasmuch as this would overthrow the righteousnesse which is the free gift of God and the whole benefit of Christ we do not therefore condemne the study of holy life and good works yea we commend the same and exhort thereunto with all vehemencie upon all occasions DOCT. VII That there are many and those very weighty reasons why we ought to be exercised in the study and practise of good works FOr there are declared unto us in holy Scripture many and those very weighty reasons why we ought diligently to exercise our selves in the study and practise of good works although we are not justified thereby Of which reasons some have reserence immediately to the glorie of God others belong to the salvation of our neighbour and the good of the Church and others tend to our thankfullnesse towards God as likewise to our own salvation 1. a Matt. 15.16 They are commanded by God And him we must absolutely obey 2. a God is thereby glorified And we must by all means promote this glorie 3. God hath therefore elected created and redeemed us b Tit. 2.12 that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world And we must not disappoint him of his end 4. They please God Act. 10.35 Col. 1.10 for he c loveth righteousnesse and hateth iniquitie And whatsoever pleaseth God we ought to do although there should come no profit thereby either to our neighbour or our selves But unto our neighbour and the Church especially cometh much profit thereby not onely as concerning the body externall things but the soul also and eternall salvation whilst by our example to let passe other things the elect are a Heb. 10.24 provoked to the like studie of pietie and practise of good works And as concerning our selves they are profitable unto us many wayes I. b 2 Pet. 1.10 Because by our good works as the effects of our election and vocation we make them both sure both to our selves and others 2. c Tim. 1.6 Because faith doth not onely demonstrate and shew forth it self by good works as the fruits thereof but also is exercised stirred up strengthened and increased thereby as also all Morall virtues receive strength and increase by dayly exercise 3. Because as we d Eph. 4.30 grieve the holy Spirit by our sins So by our good works we make him glad and are our selves filled with spirituall joy and gladnesse in our hearts and consciences and resist the devills temptations 4. e Deut. 28.1 c. Because as by eschewing sin we escape many punishments So also following the study and practise of good works we obtain of God manifold blessings both in this life and in that especially which is to come 5. and lastly f Eph. 2.10 because they are the way by which God ordinarily leadeth this elect unto eternall life and a Ioh. 15.6 unlesse the vine-branch bring forth fruit it shall be cut off and cast into the fire DOCT. VIII That unto our good works a reward is promised and given but yet of grace and for the merits of Christ FRom whence we understand that although by our good works we b Luke 17.10 cannot to speak properly merit unto our selves the possession of a celestiall inheritance for c Rom. 6.23 The gift of God is eternall life Yet we may d Matth. 5.7 obtain it as reward but yet of the mere mercy of God and for the merits of Christ DOCT. IX Errours condemned WE therefore condemn all those who standing upon the condignitie of their works do teach either that remission of sinnes or eternall life or any other
partly by the ministry of others BUt we understand a double sort of government whereby Christ rules his Church one by which he by himself and by his Spirit without any cooperation of men raignes internally in the minds of believers and worketh in them both to will and to do Phil. 2.13 and consequently all in all Eph. 1.23 and leads them to what is good and defends them from evil against Satan the world and all their enemies Another by which he so governes the Church as not to disdain to make use of the ministry and care of others as Angels and men especially to the well fare of the Church according to the Apostles saying concerning Angels That they are ministring spirits Heb. 1.14 sent forth to minister for them that shall be heires of salvation and likewise concerning men 1 Cor. 3.5 We are the Ministers of God by whom ye believed For even as in man the head of it self by the power of the mind which principally resides and acts in it doth rule the whole body in such manner as yet to make use of every member for the benefit of the whole so also Christ performeth the office of head of the Church in the government thereof and that not for his own sake or that he hath need of our ministry but he doth it in regard of our necessitie together with the manifold advantages and honour it receives thereby DOCT. III. The difference between the ministry of Angels and men BUt we admit a difference between the ministry of Angels and that of men in that they are not sent either to teach in the Church or to administer the Sacraments but to perform other offices and those for the most part invisible and not alwayes or ordinarily nor to all but when and to whom it seems best to God but the ministry of men is both manifest and perpetuall and belongs to all DOCT. IV. That it is not without great reason that Angels are not appointed to teach in the Church but men MOreover we conceive that it is not without great reason and wisdome ordained by God that Christ should teach in the Church not by Angels but by men aswell because we are more ready to suffer our selves to be familiarly instructed by such as our selves then by spirits of a strange nature and unwonted majesty as for that we might otherwise be with more ease deceived by Satan pretending a mission from God and transforming himself into an Angel of light which two reasons are not the least in our judgement why the Son of God when he assumed the office of a Teacher in the Church would be made man our brother and familiar Heb. 4.15 and like unto us in all things sin onely excepted whereunto that may be referred also Heb. 2.12 I will declare thy name unto my brethren in the midst of the Church will I sing praise unto thee and that Heb. 1.1 In these last dayes he hath spoken unto us by his son to wit when he was made man and conversed familiarly in the Church DOCT. V. That there are two sorts of men chiefly whose ministry Christ useth to the government and protection of his Church ALthough in all this great body of the Church there is no member which Christ doth not imploy to some benefit of the other members and consequently of the whole body according as St. Paul teacheth 1 Cor. 1â— 7 yet in the mean while we confesse there are two principall sorts of men whose ministry and help he useth to the government and preservation of the Church as in the first place the Teachers and other ministers of the word and Sacraments and charges Ecclesiasticall and next pious Princes and Magistrates Neverthelesse we do not confound their functions one with another but acknowledge them to be not onely distinct but of a much divers nature amongst whose differences this is not the least that the ministry of Teachers is alwayes necessary for the Church but that of the civil Magistrate is not so since the Church never was destitute of the former but hath oftentimes wanted and may want the latter DOCT. VI. In what things the Ecclesiasticall ministry is principally imployed BUt as the summe of Christian Religion confists in three things namely in faith in Christ in continuall repentance that is in the mortification of our flesh and lusts and in the quickning of the spirit and lastly in love towards our neighbour so also we conceive there are three principall parts of the Ecclesiasticall ministry first to teach and preach the word of the Gospel and likewise to administer the Sacraments and offer the publick sacrifices of praise to God next to watch over the flock to observe the conversation of every one to be diligent in the correction of wickednesse and to take care that every one as a true Priest present himself a living sacrifice Rom. 12.2.1 holy and acceptable to God and lastly to undertake the care of the poor and sedulously to endeavour that nothing be wanting to any one DOCT. VII That according to the three parts of Ecclesiasticall ministry there are appointed three orders of Ecclesiasticall ministers SO likewise according to these three parts of Ecclesiasticall ministry above-mentioned we see in holy writ three especiall orders of Ecclesiasticall ministers appointed by the Lord the first whereof is chiefly imploy'd in those things which appertain to the exciting and cherishing of faith in Christ such are the Teachers and Pastors which administer the word and Sacraments in the congregations of the faithfull the second in those things which are peculiarly ordained for the exciting of repentance in the brethren such are the Elders and Overseers of manners who undertake the care of discipline and use all their endeavours that every one live Christianly and piously to the glory of God and edification of the Church of which the Apostle treateth in severall places but chiefly in the Epistle to Timothy 1 Tim. 5.17 19. according as that place is expounded by St. Ambrose and all the best interpreters but the third especially manageth those things which appear to belong to charity as the taking care of the poor and sick Rom. 16.1 1 Tim. 3.2 12. Phil. 1.1 such are the Deacons spoken of in the Acts and otherwhere frequently by St. Paul DOCT. VIII That some ministers are ordinary and perpetuall others extraordinary and called onely for a time MOreover of Ecclesiasticall ministers especially of those which are to preach the word and undertake the care of the whole Church we understand there are two principall kinds One of those which the Lord Iesus doth ordinarily adjoine fellow-labourers with himself in the gathering teaching and ruling of his Church and consequently as his will is should be perpetuall in that charge who are wont to be called ordinary ministers such were the High Priests and Levites in the Church under the Old Testament and in the new the Teachers and Pastors The
be done rashly and imprudently therein or every man make his own pleasure his law but that all things be done in a due manner a 1 Cor. 14.26 to edification without injury to any whilest b Rom. 2.24 the name of God be blasphemed through us among the unbelievers DOCT. XXVII That they who are set over the Churches ought to take care that the children of believers be brought up in Christian Religion and instructed either in good literature or an honest profession TO what we have already said is conjoyned the care of children Therefore we believe it necessary for the perpetuall preservation of the Church that not only every private person do indeavour the education of their children in true piety and Christian manners either to good learning or some honest profession but also that the Church do undertake the cure of this a Faire to the end they may be in time rendred profitable both to Church Commonwealth to which effect do conduce as well publick Schools of literature and the exercising honest professions as Ecclesiasticall Catechising and institutions DOCT. XXVIII That Ministers with their families are to be supported with competent and befitting stipends WE also believe that the Church cannot be rightly govern'd unlesse the Ministers be liberally suppli'd with all things necessary to a seemly sort of living both for themselves and their families seeing no man is able to discharge his duty unless he be provided wherewith to live and our Lord saith a Math. 10.10 The labourour is worthy of his reward as the b 1 Cor. 9.7 c. 2 Tim. 2.17 c. Apostle writeth largely of this matter in sundry places demonstrating to the full that Ministers who serve the Church ought to receive from the Church it self whatsoever they have need of for this present life and that they have right to demand the same so far it is from a sin in them to receive them as some do unreasonably pronounce it Neverthelesse a 1 Tim. 3.8 with the Apostle we highly condemne coveteousnesse in all persons and especially in Ministers as likewise on the contrary we disapprove prodigality teaching that neither of these vices is to be cherished or endured DOCT. XXIX That the goods of the Churches are not to be imbezell'd but distributed to the support of Ministers and other godly uses MOreover whereas many gifts have by the liberality of Princes and other good men been heretofore and are still in some places conferred on the Churches we judge it meet that where Churches are possest of such gifts diligent care be taken that they be not wasted nor converted to profane much lesse to sacrilegious uses nor when so converted be permitted and conniv'd at but that they be distributed only to the ends they were intended to namely to pious uses Yet we approve that a Deut. 14. ancient partition of Ecclesiasticall goods so as one part thereof goe to the godly Bishops that is the Teachers and Ministers of the word and their families another part to students deputed to the Ministry of the Church and to all that serve therein a third part to poor people and strangers and a fourth to the reparation of Churches and Schools to which part belong not only the houses of Ministers Teachers and Students with their Libraries and all instruments and necessary to Churches and Schools but also Hospitalls and houses of charity for stranger and other like places where those persons dwell of whom the Church ought to take a peculiar care DOCT. XXX Of the manner of Christian Temples what tongue habit and ornaments are to be used in them what Festivals ought to be observed to whom Prayers are to be made and that rites ceremonies ought to be arbitrary free saving those which have been appointed by Christ or his Apostles BUt for that this reason is not the least why believers doe and ought to live together in the same Cities Towns and Villages as far as possible they may namely to the end they might not only cherish their commou faith by holy communication daily amongst themselves in private and exercise mutuall charity in Christian offices but also that they might in certain places and times assemble together to praise and call upon God publickly to hear his word partake the Sacraments and perform the publick works of charity toward the poor which things cannot be done without speech and rites and ceremonies therefore we declare our opinion of them also in brief after this manner Seeing it is out of all doubt that all things ought to be done in the Church to edification all appearance of superstition removed from it we conceive that true piety and the edification of the Churches do require First as concerning Places that if old and profained Temples be allow'd of they should be purg'd from all Idols and from the reliques and footsteps of all idolatrie and superstition For a 2 Cor. 6.16 what agreement hath the Temple of God with Idols Secondly that no Language be used but such as is understood by the whole Church For what edification can arrive to the Church from an unknown tongue The Apostle also expressely commands b 1 Cor. 14.21 them to keep silence in the Church who speake in an unknowne tongue unlesse the interpretation be added thereto Thirdly that all loosnesse in apparell all vanity and every such ornament which is more beseeming the profane Theaters of the Gentiles then the sacred Temples of Christians and condure more to the delighting of the flesh then edifying of the Spirit be abolish'd But that all things be performed in the Churches with the highest reverence and modestie as in the sight of God and Angels And although we conceive not that the form of apparell which Ministers ought to wear either in or out of the Ministry is to be so much Contended about as thereby to disturb the peace of the Churches yet where the simplicity of the Apostolike times is nearest approached unto and immitated those Churches are judg'd most worthy to be commended Fourthly that every Lords-day the Church be assembled into one holy Congregation since we see that even from the times of the Apostles to these present that day hath bene consecrated and sanctified to a sacred rest Next to the Sabbath-day we cannot but approve the sanctifying of those daies wherein the remembrance of the Nativity of our Lord Jesus Christ of his Circumcision Passion Resurrection Ascension into Heaven and sending of the holy Ghost upon the Apostles was celebrated by the old Church Upon other daies as every Church shall judge it expedient they may congregate the people to an assemblie to hear the word and receive the Sacraments c. a Col 2.16 But this with care that all superstitious observation of dâ—â—es be avoided Fiftly that prayers be poured forth to God alone and to Jesus Christ without invocation either of Angels or Saints departed as the Prophets and Apostles
and all the old Church did as is evident in their ancient Collects to say nothing of the command of God who will have b Heb. 13.15 the Sacrifice of praise the fruit of the lips offered to himself alone Sixtly concerning rites and ceremonies to be observed in the Church the same true piety and edification of the Churches requires that debates and disputes concerning them be not too sharp and passionate as if life and salvation depended thereon but that they be left free to the sense of every particular Church as we read in Socrates and other Ecclesiastical writers it was wont to be in the ancient Church In reference to which matters in generall we approve the c Tow. 2. Ep. 118 and 119. two Epistles of St. Austin to Ianuarius For these things conduce to the edification of the Church DOCT. XXXI That publick Fasts are sometimes to be appointed being most profitable and commendable but no man ought to be compelled thereunto TO the same effect namely to the well governing of the Church it is requisite that as private Fasts are free so also that all be invited to join in publick but no man constrained The benefit of Fasts is beyond all commendation and it doe's not seldome happen that there is a necessity for them so that the pious Magistrates and Ministers of the Church are induc'd to injoin publick Fasts to the whole Church for diverting the heavy anger of God as we find it to have been usual both in the Old Testament and in the Primitive Church Not as if we merited remission of sinnes thereby and a mitigation of the divine wrath but for that the flesh being subdued the spirit is excited to call upon God more ardently and to appease him by our faith full supplications Neverthelesse it is of importance to the edification of the Church that no mans conscience be forc'd and compell'd to these kind of Fasts being they ought to proceed from a free voluntary and truly humbled Spirit according to what the Apostle writes of distributing almes to the poor that it is not to be done with relenting or out of necessity but as every one is disposed in his own breast DOCT. XXXII That at no time not even that of publick Fasts any sort of food is to be prohibited the Faithfull HEnce likewise it follows at no time either of Fasts or not any fort of food is to be forbidden to any person soever since a Matt. 15.11 nothing of that kind defiles a man but all things are pure to the pure and the Apostle b Tit. 1.15 1 Tim. 4.1 calls their doctrine of Devils which commands to abstain from meats upon the account of Religion how then can it conduce to the edification of the Church DOCT. XXXIII That the Sick ought to be visited comforted and confirmed in the Faith and that dying persons be accompanied with our prayers and commended to the Lord and that the bodies of the departed are to be buried with decencie NOr ought the Church to have lesse care of the Sick then of those that are in heath or of the deceased then the living seeing they are all members of Christ and their bodies temples of the Holy Ghost Wherefore we look upon it as pertaining to the right governing of the Church that there be godly and prudent men appointed for the visitation of the Sick to comfort them out of the word of God and confirm them in the Faith and if it be so that the Sick be called out of the world by the Lord to encourage them in their departure shewing them that the souls of the faithfull as soon as they forsake the body do instantly goe to Christ in heaven being carryed thither by the Spirit of Christ and accompanied with his Angels and that they are blessed which die in the Lord. Moreover they may joyn in Prayer and so goe along with the expiring persons even to the haven commend them to Christ And for their bodies we judge it meet that they be carryed to the Sepulchre with decencie as our Churches teach both in words and practise plainly testifying that they were the temples of the Holy Ghost now indeed cast down but to be raised again in due time and restored to eternal life In the mean while their Sepulchres and Dormitories are to be decently and reverently preserv'd as is used amongst us Furthermore the children or parents kindred and relations are to be comforted and we do both teach and indeavour to perform all Offices of humanity toward them after the utmost of our power And if a portion of the Psalmes concerning the resurrection of the dead be any where sung in the solemnity of the Funeral or some kind of Sermon or exhortation made to the people after the body is committed to the earth wherein an honourable mention may be made of other also who have piously slept in the Lord this we in no wise disallow seeing it is not intended for the benefit of the dead but for the comfort and good of the living and the edification of the whole Church For we believe that the souls of the faithfull being separated from their bodies do immediately depart unto Christ in Heaven and so have no need of our suffrages but that the edification of the Church is to be alwaies promoted upon every occasion DOCT. XXXIV That the Church cannot be rightly governed without lawfull free Christian Assemblies and Synods of Ministers MOreover we are of a full perswasion being taught both by Scripture and daily experience that the Church cannot be rightly governed unlesse at certain times there be Assembles of Ministers as well private in every particular Church which are termed Consistories and Convocations as publick in every Province and kingdome which for this reason use to be called Provincial Synods and Universal as far as may be of all Nations in the whole Christian world which were call'd Oecumenicall Councils in which it may be deliberated concerning all things that belong to the safety preservation and edification of the Churches every ones judgement freely heard and determinations made by general consent out of the word of God and other the most approved Councils as we read to have been done by the Apostles and the whole ancient Church DOCT. XXXV The same further comfirmed and also of Ecclesiasticall discipline FOr the Church is governed by discipline and cannot be rightly governed without it Discipline is the Method and institution whereby we as disciples of Christ learn in his School to live unto God and to do all things according to the doctrine of the Gospel both privately and publickly to the edification of the Church and our own salvation So that it comprehends the whole summe of Religion the beginning progresse and end thereof DOCT. XXXVI That Discipline is twofold MOreover this discipline in the Church is of two kinds one general and common to all Christians called by many the discipline of the people the
God expounded by the Word of God it selfe and understood agreeably to the first principles of faith or as they say according to the analogy of faith to the glory of God and salvation of his people For so we find it commanded by God and Moses and to have been observed by all godly Princes DOCT. VI. The explication of this opinion in particulars FIrst therefore we believe it the duty of a godly Magistrate to know out of the Word of God in general and the summe of the principles of faith what the true and Christian religion is and what the Apostolical doctrine whereunto the Churches are to be reformed to the end he do not any thing or presume to do any thing by the judgement of others onely but of his own certain knowledge in a matter of so great importance Secondly when this is known to take care that Ministers fit for that office be chosen called and ordained not guided therein by his own fancy and pleasure but by the rule of God's Word and examples Apostolical Thirdly to cause that by them the doctrine of Salvation deliver'd in holy writ be preached expounded and inculcated that the Sacraments be administred according to Christs institution and also that the discipline ordained by Christ be exercised Fourthly to see that schooles be erected in which laudable arts languages may be diligently taught and the students instructed in the summe of Christianity Fifthly to the end that Ministers and teachers may perform their charges and so true religion be preserved by them in the Church to take order that besides ordinary and private conventions there may be provincial Synods assembled at least twice a yeare Sixthly to have carefull oversight of the goods of the Church that they be layd out faithfully to their proper that is to truly pious uses and that all things necessary be supplyed to the Church and the Ministers of the same DOCT. VII That a pious Prince ought not to use all sorts of men of a different religion after the same manner TO proceed to the remaining duty of a pious Prince since there are divers sorts of men which a Prince may have under his dominion namely either absolutely unbelievers or such as do indeed professe the faith of Christ but are neverthelesse manifest Idolaters and apostates in many things from the Apostolical Church or obstinate Hereticks in some article of faith or only seduced into errour or lastly of sound opinions throughout We conceive a Prince ought not to proceed in the same manner towards all these distinct orders of men for some are to be accounted deare cherished and honoured some tolerated others not and some also even to be punished with death but none are to be suffered to blaspheme Christ or worship Idols and retaine impious ceremonies DOCT. VIII That all men ought to be subject to the higher powers and all powers even the highest to Christ and his word LAstly we believe that a Rom. 13.1 every soul that is every man none excepted and so every inferiour power ought to be subject to the superiour and higher but that the higher power no lesse then the inferiour and all other men to Christ the b Apoc. 17 14. 1 Tim. 6.15 King of Kings and Lord of all Lords For if it is the will of God that all should c Psal 2.12 kiss the Son and submit their neck themselves to his yoke discipline Wherefore we believe that it belongs to the true government and edification of the Church that Princes render themselves especially to be instructed admonished and corrected by the Word of God by which others may be incouraged to do the same and in case they refuse the Prince may with more freedome punish them and retain all in their duties DOCT. IX Errours 1 WE therefore condemn all despisers of Magistrates rebells seditious and enemies to the State they live in and whosoever either openly refuse or craftily detract to perform all duties they owe unto the Magistrate 2. Particularly we condemn the errour of the Anabaptists who affirm it unlawfull for a Christian man to be a Magistrate much lesse to use his authority over his Subjects in point of religion and that it is free for every one to follow what religion hee pleases and consequently that no man is to be compelled to the faith 3. We disapprove their judgement who attribute only the shadow of authority in religion to Magistrates and deny them the power to convocate Synods to deliberate touching religion to reform Churches and to ordaine according to the word of God such things as belong to the welfare of the people making them only impoured to execute the decres and determinations of the Bishops 4 But neither do we approve of such magistrates who without sufficient understanding of matter change religion at their pleasure condemning spoyling and prescribing the dissenters though unheard and who introduce Canons concerning religion not out of the Word of God but rather against it behaving themselves in the Church of Christ as Lords of the Churches not as the servants of God and refusing to submit their necks to the yoke of the Son of God whom we beseech God the Father the Lord Jesus Christ to indue with more knowledge of God and a better rectified understanding CHAP. XXVII Of the perpetuall remission of sins in the Church of Christ DOCTRINE I. That there is in the Church a perpetuall dispensation of remission of sins and that a perpetuall Ministry of the Word is ordained to that end WE have confessed above that as soon as any person is ingrafted into Christ by the holy spirit he does immediately obtain forgivenesse of all sins committed and partakes a new life from Christ the head and so becomes a living member of the Church But because even such as are the most holy in this militant Church do neverthelesse sin daily to the end of their lives and consequently have alwaies need of new pardon for their offences as likewise of new repentance and new faith apprehending remission of sins through Christ because faith repentance use to be stirred up by the ministry of the Word and Sacraments therefore we believe that remission of sins is perpetually dispensed in the Church and that the whole Ecclesiasticall ministry which is perpetually in the same is ordained in reference thereunto DOCT. II. What we understand by the remission of sins WHereas there are three things to be considered in sin the transient action the irregularity or deformity of that action and the fault remaining upon the sinner with the guilt of punishment coherent thereunto we understand that sin is then forgiven us when not onely the fault and irregularity is not imputed unto us but also the punishment and condemnation due unto us for the same is pardoned and we are acquitted from such guilt and liablenesse to justice seeing we are not said to forgive the offences of our brethren but when we free them from
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
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
ungodly actions some more grievous then other so farre forth that there is not any one godly man living which carries not about with him this sink of sinne and feels not from thence filthy vapours and exhalations alwayes ascending and is not contaminated and defiled with the pollutions thereof a Iam. 1.14 Every man saith St. Iames is tempted when he is drawn away of his own lust and enticed b 15. Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death DOCT. X. That God is not the Authour of sinne BY all which we are confirmed in this faith that we believe that God is in no wise the Authour of sin seeing that he neither created Adam evil nor with an inclination to evil but just and upright so that he sinned of his own free-will and accord not moved much lesse forced by God a 1 Iohn 2.16 Neither was this pravitie any corruption of his nature as he was created by God but by Gods just permission followed as a punishment upon his disobedience having willfully lost his Originall righteousness DOCT. XI Errours condemned THerefore with Ireneus and all the Church we condemne all those which make God the Authour of sinne and likewise all Pelagians both old and new which either deny that all men sinned in Adam and so are guilty of Originall sin or else dispute that this imbred lust or concupiscence is onely the punishment of sin but not truely sin indeed or else in the regenerate at least will not have it to be called by the name of sinne We condemne also those which have taught or do teach that Originall sinne is a substance because this opinion either makes God to be the Authour of sin or else denyes him to be the maker of every substance and because it serves also to confirm the Doctrine of the Manichees concerning two causes or Originalls of all things to wit one chief and prime good and another chief and prime evil so that all things which are good have proceeded from the beginning unto this present and still do proceed from the good and all evil from the evil one We condemne also all stoicks and those that are like unto them which teach that all sinnes are equall and not one greater then another And last of all those which contend that there may be some one found in this world which is altogether void of sinne CHAP. VIII What free-will was left unto Man after his Fall DOCTRINE I. What we understand by the name of free will SEeing that all men since the Fall and by reason of the Fall of Adam are a Psalm â—1 5 conceived insinne and are b Eph. 2. â— by nature the children of wrath having no inclination at all to that which is good but c Gen. 6. â— â— 21 altogether prone to that which is evil This is our belief and confession concerning the free-will of a man not regenerate By the name of free-will we understand the will of man so to be free that from it we do not separate the facultie of understanding by which we judge what is good and what bad what to be chosen and what to be refused DOCT. II. That the question concerning free-will is two-fold either concerning the nature or else concerning the power thereof IN the question concerning free-will we distinguish between the power and strength of free-will and the nature of mans will The nature we call the naturall and essentiall propertie thereof created in it by God that whatsoever it willeth whether it be good or bad it willeth freely voluntarily willingly and free-from all manner of coaction By the name of power we understand a power or facultie either innate that is by nature or else conferred that is of grace by which we are enabled by our understanding to know what is good and what evil and by our will to choose the good and refuse the evil DOCT. III. That free-will is alwayes free from coaction AS therefore the substance of free-will perished not by reason of sinne for the understanding and will and the whole substance of the soul remained so neither do we believe that the nature thereof perished that whatsoever it willeth as well evil as good it willeth it freely and without all manner of coaction That it is true which Augustine saith That free-will is alwayes free that is from coaction but yet that it is not alwayes good DOCT. IV. That there are three ranks or sorts of things and actions about which the power of free-will is exercised COncerning our power in choosing of good and refusing evil we are of this opinion We distinguish good and evil into three kinds those which pertain to the Animall or naturall life the rationall or humane life the divine or Christian life Of the first kind are those which are common to us almost with beasts and belong to the soul by which we live and increase and have sense and motion Of the second kind are those which are proper to man and belong to mans understanding as Arts as well Mechanicall as liberall virtues morall and politicall and last of all sciences of all sorts and all Philosophie The third kind contains onely those things which are good and good actions which are ordained for the kingdome of God and a Christian life As the true knowledge of God faith and the effects thereof regeneration obedience charitie and others of the like kind DOCT. V. That the power and strength of a man unregenerate is very weak even in things belonging to this life TO say nothing then of the power strength of man since the Fall in knowing and desiring such things as make for the preservation of this present life and living here happily as also in making choise of them and pursuing after them if they be offered unto him and in eschewing and avoiding the contrary To say nothing I say of this because it nothing belongs to religion and manners although as concerning even this dayly experience teacheth us how great a depravation of judgement and appetite is in man following as a punishment upon the Fall We believe that although by the mercy of God there is yet left some light in mans understanding partly in discerning between right wrong good and bad in humane affaires and partly in acquiring the knowledge of many things arts sciences and divers other virtues Yet the light that is in the understanding is so little and the will so depraved that unlesse the one be enlightened from above and the other be inclined by Gods speciall grace to choose the good propounded and to refuse the bad he cannot acquire the knowledge of Arts and sciences and other virtues which may be in men even unregenerate And not without cause saith St. Augustine a August Tom. 7. cont Iul. Pel. lib. 4. cap. 3. That all the Arts sciences and other virtues or rather shadowes and resemblances of virtues which were in