Iohn himselfe but by some one of Iohns disciples who expounded not vnto thē the true doctrine concerning God and therefore baptized them not rightlie But all the fathers doe hold beyond all controuersie that they which are not rightly baptized into Iesus Christ as the naturall Sonne of God mediatour and so also into his father and the spirite of them both the same must bee rightlie baptized And therefore those twelue were not as being not baptized rebaptized but as being not rightlie baptized Paule did baptize them with true baptisme first teaching them the true doctrine of the trinitie which also Iohn had preached vnto them And thus much of the authoritie of the fathers from whome either in their assertions or in their expositions of Scriptures especiallie where they all for the most part doe agree I dare not decline for my cōscience sake vnlesse I be cōstrained by most apparant reasons Thus I freelie cōfesse to the whole church of Christ The reason also besids the authoritie of the fathers brought as we saw before euen by the fathers out of the verie text confirmeth me in the same opinion This reason is partly gathered out of those words which these Ephesians being asked by Paule whether they had receiued the holie ghost that is the gifts of the holie ghost aunswered saying that they had not so much as heard whether there bee that is whether that holie ghost bee existent whome Paule would haue to bee the author of those gifts so farre from thē it was that they should haue receiued him and his gifts and partlie it is gathered out of the wordes which Paule vsed concerning the doctrine and baptisme of Iohn saying Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus as if he had said you haue not rightlie beleeued in Christ such as he is the sonne of God God seing yee know not his spirite The conclusion followed that therefore they although they were baptised by I knowe not whome into Iohns baptisme yet were not rightlie baptized seing they were not instructed in the doctrin of the person of Christ in whome they ought to beleeue namelie that he was not onelie man and the Messias but also the sonne of God God from whome also from the father proceedeth the holie ghost and consequentlie not in the doctrine of god the father the sonne and the holie ghost in the name of all which baptisme is to be giuen And therefore that they ought to learne the true doctrine concerning the father sonne and holie ghost and resting therein to receiue lawfull baptisme that afterwardes by laying on of hands they might receiue the gifts of this holy spirite which Luke teacheth to bee afterwardes done saying but vvhen they heard it namely those twelue Ephesians what whē they heard euen when they perceiued Paules doctrine concerning true faith in Christ the sonne of God and so in his father and the holie ghost which faith Iohn had also preached and wherein they resting were baptized c. This is the interpretation of the fathers namelie that those twelue were not rightlie instructed in the doctrin of god the father the sonne holie ghost and so neither rightlie baptized and it may be confirmed both by the kindred and cuntrie of those twelue and also by the cause for which Paule letting alone al the rest peculiarly asked them whether they haue receiued the holie ghost since they beleeued By kinde they were Iewes as appeareth by Iohns baptisme vnto which they saide they were baptized and they were baptized by a Iewe. But the Iewes for the most part neuer rightlie held the doctrine of the three persons subsisting in one essence And therefore these 12 Iewes also though they graunted Iesus to bee the true Messias yet they seemed to acknowledge but onely two persons the person of God the father and the person of the Messias euen as the most thought a bare mā but yet such a one as in whome God the father dwelt but that they were altogether ignorāt that the holie ghost was an existing thing the giuer of those graces they are conuinced by their owne words But surely there was some cause why Paule comming into Ephesus where were manie of Christs disciples asked this question of the 12 Iewes onely Surelie it is to bee thought by their aunswer that the Apostle either by their owne talke or by telling of some other of the brethren perceiued that these twelue did not thinke aright concerning the holie ghost Finallie this was the Apostles argument whereby he would prooue by their owne aūswere that they were not baptized with the true baptisme of Iohn Whosoeuer hath bin baptized with the true baptisme of Iohn he hath also heard his doctrine concerning god the father the sonne the holy ghost and hath professed the same and consequently hath knowne also the holy ghost This proposition is not expressed but the proofe of it the Apostle bringeth in the 4. verse saying Iohn baptized c. that is Iohn preached not onely repentance but also faith in Christ namely that he is not onely man the Messias but also the sonne of God God from whome as also from the father proceedeth the holie ghost and that hee shall baptize in the holie ghost and therefore all which desire to bee saued must also beleeue in him as the true Sauiour But you haue not heard this doctrine nor professed it therfore haue not truely beleeued in Christ such as he is For yee your selues say yee haue not so much as heard whether there bee an holie ghost namelie when yee were baptized Therefore c. So consequentlie it remaineth that professing this doctrine and faith yee nowe receiue lawfull baptisme and afterward by the laying on of handes those giftes of the holie ghost This is the declaratiō of the argument according to the exposition of the fathers but Luke as the Prophets and Euāgelists vse to doe cōprehended the whole summe in few words And I praye what absurditie can followe hereō or what iniurie is done to the Apostles narration is the heresie of the Donatiftes Anabaptists maintained nothing lesse For they rebaptize such as are rightlie baptized the Apostle baptizeth them which had not beene rightly baptized as hauing not heard nor professed the true doctrine concerning God he tooke care they should be rightlie baptized And such when they come into the catholicke church we speake of them that bee of yeares of discretion all the fathers teach they must be baptized with true baptisme instructing them first in the doctrine concerning God Christ their Sauiour Touching the text it selfe it is no whitt wrested That their aunswer But wee haue not so much as heard whether there be an holie ghost cā not bee vnderstood of the giftes of the holie ghost it appeareth by Paules demaund following being asked with an admiration Vnto what were yee then
Sonne together with the holie ghost in the space of sixe daies created of nothing all things visible inuisible which the holie spirite in the holie scriptures comprehendeth vnder the name of heauen earth and the same all exceeding good Pro. 16.4 Heb. 1.10 Luc. 1.35 and appointed the same for mans vse and for his owne glorie so that wee acknowledge aswell the Sonne and holie ghost for creator of the world as the Father sith they are all one the selfe same god II. That heauen is distinguished from earth and the Saintes heauen doth differ from the other heauens Neither doe we mingle heauen with earth or confound the heauens among themselues 2. Cor. 12.2 Mat. 6.10 but with the holie scriptures wee distinguish them euen as we see the elements and al the kindes of liuing creatures of other things to be distinguished And therefore wee confesse this heauen likewise wherein the soules of the blessed doe liue with Christ where all the bodies of the faithfull shall be which Christ calleth his fathers house and paradise and the Apostle calleth a cuie hauing a foundation the maker and builder whereof is god Ioh. 14.2 Luc. 23.43 Heb. 11.16 to differ frō the other heauēs but much more from earth and the deepes Whereunto also Paule alludeth 2. Cor. 12.2 where he saieth he vvas taken vp into the third heauen namely aboue the heauen which we see and aboue all the visible and moueable spheares III. The Angells vvere all created good though some of them continued not in the trueth We beleeue also that all the Angells were created good and righteous spirituall immortall substances indewed with an intelligence and free will although all of them did not abide in that goodnes and righteousnes and as the Lord Iesus speaketh in the trueth but we are taught by the Scriptures that manie of them of their owne will euen from the beginning sinned beeing made enimies to god and all goodnesse yea and of mankinde especiallie of the church of god liers speaking lies of their owne menkillers diuells euill spirites and for this cause were thrust downe from heauen into hell and deliuered to the chaines of darkenesse and reserued to condemnation IV. Causes vvhy manie of those celestiall spirites were suffered to sinne and to become euill And that this also was not suffered of the diuine wisedome without cause we learne by the Scriptures For besides that he ment in this to set forth his iudgemēts and his wrath against sinne in all kindes of creatures he decreed also to vse their labour to tempt exercise vs in faith in spirituall fight in patience and so to help forward our saluation Eph. 6.12 lastlie he would haue them the executors ministers of his iudgements against mens offences that 1. Reg. 22.21 they which will not imbrace the loue of trueth wherby they might be saued 2. Thes 2.12 might followe the doctrines of diuells and might beleeue in their lies and so perish V. The good Angells were saued by the fauour of God that they might be Gods ministers and ours Againe we beleeue that innumerable manie of those celestiall spirites were saued by the fauour of god for Christ that they should not sinne with the rest Dan. 7.10 but should abide in the trueth and in obedience and that these are made the messengers ministers of god which doe their seruice for helpe of the elect Heb. 1.7 Ps 103.20 and doe defend them against the diuell and set forward the kingdome of Christ who do so loue vs and awaite vpon vs that they greatly reioyce at our welldoing yet will they not bee worshipped of vs Luc. 15.7 Apo. 22.9 Mat. 22.30 but doe instruct vs that god alone is to be worshipped and call themselues our fellow-seruants with whome also vve shall liue an eternall and blessed life in heauen VI. Man was created after the image of god Gen. 1. 2. Wee beleeue that after all other thinges were created man also at the last was created to the image and likenesse of God his bodie being fashioned of earth and his soule being a spirituall and immortall substance made of nothing and inspired into that body and that shortly after woman was giuen him made concerning the bodilie partes of his bones and formed to the same image of God VII That image of god in what things it especially consisteth But we beleeue that this image of god especially consisted herein both in that as god is the absolute Lord ouer all thinges Gen. 1.28 Ps 8.7.8.9 so vnto man were all thinges subiect the foules of the aire the fishes of the sea and beastes of the earth so as he should bee king of the whole world most especiallie that as god is most holie and most iust Eph. 4.24 so man also was created righteousse in iustice and true holinesse as the Apostle interpreterh VIII Adam vvas meerelie free before his fall Hereuppon wee beleeue that man in that first estate was not onely indewed with such a libertie that he could not will anie thing without consent of his will Eccl. 7.30 Sirac 15.18 which libertie euer was and is remaining in man but also was furnished with such strength that hee might if he woulde not haue sinned and not haue died but haue continued in righteousnesse and eschewed death so that deseruedlie it is to be imputed to himselfe and no other that he lost both IX Errors We condemne therfore the Valentinians Marcionits Maniches and whosoeuer either taught or left anie thing in writing against this article of faith faininge either that all thinges were made of some other god then the father of Christ or that good things were made of one God which was good and euill things of another which was euill sith none can be god but he which is chieflie good and onely maker of al things We condemne likewise all those which either teache that the soule of man is of the substance of God or which denie the immortalitie and perpetuall action of the same or which referr the image of God in man onelie to his power and rule ouer creatures or lastly which doe denie that man was created meerelie free CHAP. VI. Of prouidence and gouernment of the world I. The vvorld and all that is Gen. 2.2 and is done therein is gouerned by gods prouidence WE beleeue that God hauing created all thinges did so rest from all the workes which he had finished that he neuerthelesse ceased not or left of to care for Wis 14.3 Matt. 10.29.30 to rule and gouerne the worlde and whatsoeuer is therein as well smale thinges as great and especiallie mankinde yea euerie particular man so that nothing can be done or may happen in the world which is not gouerned by the diuine prouidence II. The Church of God to bee gouerned by a peculiar care But although al and euery thing be subiect to the
all into euerlasting glorie with Christ Neither doe wee doubt but Christ purposed to foreshew vnto vs the second by the first and the third by the second that by that which was alreadie made we might bee confirmed in the hope of that which was to be made VI. As the first vnion was made that satisfaction might bee made for our sinnes so the second is made that vve might bee partakers of that satisfaction Wee beleeue therefore that letting passe those things which pertaine not to this matter in hand wee may come neerer that the Sonne of God by the euerlasting will of the Father and therefore of himselfe also and of the holy ghost like as he tooke vpon himselfe into vnity of his person our flesh that is mans nature conceiued by vertue of the holy ghost in the wombe of the virgine that he might in himselfe purge vs of our sinnes and in that flesh he most perfectlie fulfilled the lawe of God for vs beeing made obedient vnto his Father euen vnto death and at the length the same flesh being offred vp in sacrifice for our sinnes he obtained in himselfe eternall saluation for vs so also that he might make vs partakers of this saluation by sacrifice of his flesh assumed for vs he was willing accustomed to take vnto him and to knitt and ioyne all his elect vnto him in another kinde of vnion namelie in such a coupling as in it wee may bee vnited with him though not into one person yet into one misticall bodie whereof he is the head and euerie one of vs members and may be made partakers of his diuine nature VII As the first is made by vertue of the holie ghost so is the second As we certainelie knowe that as the Sonne of God our Lord Iesus Christ in the first vnion coupled vnto himselfe our flesh and blood by vertue of his spirite for he was conceiued man of the holie ghost and therefore without sinne for which cause also he is called the man from heauen so also in the secōd vnion he doth communicate his flesh and his blood and his whole selfe vnto vs and in the same communion doth knitt ioyne and incorporate vs into him by the power of the same his spirite that alwaies the bonde where with Christ is coupled with vs and we with Christ might bee the same spirite of Christ which as it did bringe to passe in the wombe of the virgine that the sonne of god should be made flesh of our flesh and bone of our bones so also by working in our hearts and incorporating vs into Christ it bringes to passe that wee likewise by participation of the bodie blood of Christ should be bone of his bone and flesh of his flesh especiallie seeing hee stirreth vp that faith in vs whereby wee acknowledge and embrace him for true God and man and therefore a perfect Sauiour VIII The vnion of vs with Christ is spirituall yet so as it is true and reall So we beleeue that this other vnion also is almost no lesse then the former so spirituall if we may so speake that yet it is true reall Because that by the spirite of Christ wee allthough remaining on the earth yet are truely and reallie coupled with the bodie blood and soule of Christ raigning in heauen so as this misticall bodie consisting of Christ as the head and of the faithfull members sometime is simplie named Christ So great is the coniunction of Christ with the faithfull and of them with Christ that surelie it may seeme not to be said amisse that as the first vnion was made of two natures in one person so this is made of many persons as it were into one nature 2. Pet. 1.4 Eph. 5.30 according to those sayings That ye should be made partakers of the diuine nature And Wee are members of his bodie of his bones and of his flesh IX A confirmation of the former opinion hovve straight this vnion is For like as the soule in a man because it is one and the same and no lesse whole in the head and in each member then it is in all the bodie together it causeth that all the members do vnite and ioyne themselues into one bodye vnder one head euen so by vertue of Christs spirit because it is one and the same in Christ and in euery of the faithfull it causeth that all of vs knitte spiritually together both in soules and bodies into one we are all one and the selfe same body with Christ our head a body I say misticall and spirituall because it is ioyned and compact by a secret band of the same spirite X. This vnion because it is made by vertue of the holie spirit cannot be hindred by anie distance of place Whereupon it followeth that this true and reall vnion though spirituall of our bodies soules with the bodie and soule of christ can be letted by no distance of place though neuer so great because that spirite is so mightie in operatiō as it reacheth from earth to heauen and beyond and ioyneth in one no lesse strictly the members of christ being on earth with their head in heauen sitting at the right hand of the Father then the soule of a man ioyneth together the hands and leggs and other members into one bodie with the head yea though that man were so great that his head did reach vnto the ninth spheare and his feete stand fast in the center of the earth So great is the vertue of the soule thē how great is that of the holie spirit the true and almightie God XI The spirit by whome this vnion is made is giuen of Christ to the preaching of the gospell and administration of the Sacraments Furthermore wee beleeue that his spirite whereby christ both coupleth himselfe vnto vs and vs vnto him ioyneth his flesh with ours and ours with his is communicated of the same christ vnto vs by his meere grace when and where and how he please yet ordinarily at the preaching of the gospell and administration of the Sacramēts Of which thing was a visible testimonie which we read how that they in the primitiue church which imbraced the gospell by faith and were baptised in the name of christ or vpon whomsoeuer the hands were laid besids the inuisible grace receiued also diuerse sensible giftes of the spirite XII This vnion is the especiall ende of the gospell and Sacraments Whereuppon we do easily gather which is the principall end both of preaching the gospell and administring the Sacraments namelye this communion with christ the Sonne of God incarnate who suffered and died for vs but now raigneth in heauē and imparteth saluation and life to his chosen which communion was begonne here but was to be perfected in heauen so that we by this true reall copulatiō of our selues with his flesh blood and his whole person may also be made partakers of eternall saluation which was purchased by him and stil remaineth and
which being also in Christ doth so really couple vs with him that we are one body with him and amongst our selues yea al of vs one new man in the same head Christ for in those two respects namely one of the spirit by whome the other of the head Eph. 2.14 to whome wee are ioyned Paule saide all the faithfull vvere one nevve man XVIII By the vnion vvith Christ the participation of the benefits of his death and resurrection is conueied vnto vs. Now of this communion with christ there followeth and dependeth the participation of his benefites and of saluation gotten and remaining for vs in his flesh and blood For as the branches can draw no nourishment from the vine nor the members from the head nor the liuely stones from the foundation vnlesse they be really ioyned with their foundation with their head with the tree with the vine abide in them so neither can we from Christ our head our foundation our tree our vine vnlesse wee bee truely grafted into him by the holy ghost and do abide in him beeing made flesh of his flesh and bone of his bone Wherfore they doe vs very great iniurie that say we therefore denie the true participation of his flesh and blood and that we affirme a participation only of his gifts and benefits because wee will not admit which wee cannot admit that the true bodie of Christ doth passe reallie through our mouth into our bodies As though it were not a true and an essentiall communion which is made by the holy ghost and by faith sith nothing can knitt more strictlie diuerse substances and natures into one then the holy ghost As we see in the incarnation of the sonne of God and in the creation of man being compounded of the soule and the bodie Surelye if that communion which is made by the onely spirit and by faith with the flesh and bloode of Christ were not able to saue vnlesse he should also passe through the mouth into our bodies Christ had prouided but slenderly for his church Therefore in receiuing of the gospell and in the profession of Baptisme he would haue the same communion to be made 1. Ioh. 1.3 1. Co. 12.13 as Iohn witnesseth of the first and the Apostle Paule of the second This therfore is our confession of the true communion with Christ in generall and therefore of the dispensation of saluation and life which is in Christ XIX Errors Wherefore we disallow their error which teach that remission of sinnes and saluation is communicated to men Opus operatum by the vvorke wrought as they call it without faith and without the true vniting with Christ Yea we condemne their blasphemie who labour to proue it may be done by works not commaunded of god but deuised by men and full of superstition idolatry and theirs also which setting nought by the ministerie of the worde doe teach that saluation is communicated aswell without as with the hearing of the word and receiuing of the Sacraments and much more those which affirme that al infants in their mothers wōbes aswell of faithfull parents as of infidells are made partakers of the benefite of Christ CHAP. XIII Of the gospell and of the abrogation of the lawe by the gospell SEing first the gospell and then the Sacraments Baptisme and the Lords Supper are the outward instrumentes whereby our redeemer the Lord Iesus Christ vseth to offer and bestowe the grace of redemption remission of sinnes vppon the worlde and to communicate himselfe vnto vs his elect and to incorporate vs likewise into himselfe so to make vs indeed partakers of that saluation and life which we haue in him Therefore wee haue purposed briefly and plainely to declare vnto Gods church what our faith is concerning the same I. The gospell what it is Concerning the gospell therefore according to the signification receiued and vsed in the church we beleeue that it is nothing else but the heauenly doctrine concerning Christ preached by Christ himselfe and the Apostles and contained in the bookes of the newe Testament bringing the best and most gladsome tidings to the world namely that mankinde is redeemed by the death of Iesus Christ the onely begotten sonne of God so that there is prepared for al men Mat. 3.2 if they repent beleeue in Iesus Christ a free remission of al their sinns saluation and eternall life Wherefore it is fitlie called of the Apostle Eph. 1.13 The Gospell of our saluation II. The gospell was promised by the Prophets but published by the Apostles For albeit that this misterie euen from the first beginning of the world was reuealed vnto the fathers and that the Prophetes spake of the same yet that which they preached was rather Euangelical promises and those reserued among the Iewes then the gospell it selfe which was to be published to all nations sith they foretold of a thing which was to come but did not declare the thing present or that was past Rom. 1.2 1. Pet. 1.10 as the Apostle teacheth to the Romaines and Peter in his first epistle III. Aswell the fathers were saued by faith which they had in the promises concerning Christ the redeemer as wee which beleeue in the gospell Meane while we doubt not but aswell the fathers Rom. 4.3 who beleeued in those Euangelicall promises of Christ which was to come and should bruise the serpents head were saued Heb. 1.10 as we also by our faith in the gospell telling vs that Christ is come and that he hath redeemed the world are saued as the Apostle both in other places and in the epistle to the Romaines doth largely teach vs concerning Abraham to the Hebrues concerning all the other so that it is a foule blasphemy to say that only earthly matters were promised to the fathers and that they receiued onely such and not heauēlie as remission of sinnes and eternall life For looke what the gospell is vnto vs properly receiued the same were the Euangelicall promises to them Rom. 1.16 namely the power of God to saluation vnto euerie beleeuer IV. The doctrine of the gospell touching the substance is most auncient and eternall Whereby wee knowe that the doctrine of the gospell touching the substance thereof is not new but most auncient and preached vnto the Fathers euen from the worlds creation so as Iohn not vnfitly called the gospell Apo. 14.6 an euerlasting gospell V. The parts of the gospell how many and what Furthermore there ar three especial points in the gospell which wee are called vppon to performe Repentance towardes God Faith in our Lord Iesus Christ Act. 20.21 Mar. 1.4 Mat. 28.10 and a care to obserue whatsoeuer Iesus Christ hath willed and commaunded VI. A declaration of the former opinion The Gospell therefore which setteth out vnto vs Christ with the whole fauour and mercy of God with the purging forgiuenes of sinnes and with the whole saluation and eternall life
as the sacramentall signe whenas the matter of the sacrament is that which the signe that is obiect to our senses makes to come into our thought not to fall into our hands or mouth neither those likewise which do consider nothing in the sacraments but what they see with their eyes or which will haue them onely tokens or badges by which we are discerned from other people or bare signes and not the instrumeÌ„ts of the holy ghost by which he worketh mightily in vs and confirmeth vs in the communion of Christ And we condemne them which institute new sacraments other then them which Christ instituted and those which tye the grace of God and the things signified by the sacraments to the sacraments so that euerie one which receiueth the signe should be said euer to receiue truely the thing it selfe CHAP. XV. Of Baptisme BEsides that which we haue spoken of the sacraments in generall we also especially beleeue and confesse of Baptisme thus I. Baptisme what it is and vvhat are the effects of it Baptisme Mâ—t. 28 1â— first is a sacrament of the new couenant wherewith all men which either hauing professed true repentance of their finnes doe also professe faith in Iesus Christ and so in God the father Cor. 7.14 the sonne and the holie ghost or at least are beleeued to appertaine vnto the couenant Act. 19.5 1. Cor. 6.19 through the faith of their parents but especially they which truely doe belong vnto the couenant as beeing now incorporated into Christ are sealed by him that they should be no longer their owne men but his by whome they are called into the societie of the couenant and consequently into one bodie with him and all the Saintes and into participation of all spiritual heauenly good things Eph. 1.12 Eph. 5.26 Apoc. 5 Tit. 3.5 Rom. 6.4 Mar. 1.4 and are cleansed by this Baptisme as the water of regeneration from al their sinns by vertue of Christs blood and buried into the death with Christ that as he rose froÌ„ death by the fauour of the Father so wee should walke in newnesse of life whereupon it hath bin vsually called the sacrament of repentaÌ„ce for the remission of sinnes the sacrament of faith the seale of the couenant the water of regeneration the washing away of sinnes the sacrament of new life II. The vertue of Baptisme takes place only in the elect and they onely are baptized vvith water and with the holy ghost But though all these things are said of baptisme and are truely attributed vnto it as to the holy ghostes instrument to worke these things and that therefore all which are baptized are truely said to be made and to be such sacramentally yet we beleeue that it is not indeed and really performed but only in the elect which are indued with Christs spirit sith they onely doe beleeue rightly and do truely belong vnto Christ and to his misticall body And therefore that all are baptized indeede with water but the elect onely with the spirit and all doe receiue the signe but not all are made partakers of the thing signified offred by baptisme but onely the elect III. Of what parts the whole sacrament of Baptisme consisteth And we beleeue that vnto the making of the whole sacrament of Baptisme those two thinges are sufficient which Christ instituted namely the simple element of water wherewith the parties are washed either by dipping in or by sprinkling vpon and that forme of words wherewith Christ taught them to baptize that is In the name of the father the sonne and the holy ghost nether did the Apostles as we are perswaded vse any forme of words or added any thing else vnto the water IV. The yong infants of the faithfull are to bee baptized We beleeue with the whole ancieÌ„t church that vnto the sacrament of Baptisme are to be admitted not onely they that are of discretion which hauing professed repentaunce of their sinnes doe also professe faith in Christ but also the yong children of such sith they are to bee accompted to belong to the couenant 1. Cor. 7.14 as the Apostle saieth The children of the faithfull are holie especially seing God hath no where altered that commandement which he gaue to Abraham for the marking of all with the figne of the couenant euen the children of the faithfull Mat. 19.14 nay he said Suffer litle children to come vnto me for of such is the kingdome of heauen V. How farre forth Baptisme is necessarie in the Church and how needfull to euery one to saluation Wee beleeue that Baptisme is altogether necessarie in the church as a sacrament instituted of Christ and which the church cannot be without so that where it is not vsed if it may bee vsed there wee acknowledge no church And we thinke it so necessarie vnto euerie one to saluation that yet notwithstanding if one dye not washed with the water for defect or want of a minister and not vpon contempt we beleeue he is not therefore coÌ„demned or wrapped in eternall destruction For the children of the faithfull are therefore saued because they are holy and vnder the couenant of God and men growen are saued because they beleeue in Christ with a true faith which indeed can suffer no contempt of the commaundements of Christ VI. Baptisme once rightly receiued ought not to be taken againe Furthermore we beleeue that as circumcision was done onely once in the flesh so the Baptisme of water which succeeded circumcision Col. 2. being once rightlie and lawfully receiued ought not againe to be repeated VVee say that it is rightly and lawfully administred when first the doctrine of the gospell concerning the true God Christ and his office goeth before according to Christs institution and then the parties are baptized with water and that of a lawfull minister in the name of the father the sonne the holie ghost Rom. 6.4 For Christ also once died and was buried and wee are baptized into his death and are buried with him by Baptisme Act. 19.5 neither doe wee reade that the Apostles euer did rebaptize anie except those which Paule did baptize who had not bin rightlie baptized VII The vertue of Baptisme is perpetuall Now although wee come but once to the sacrament of baptisme yet wee hold that the matter of this sacrament and the vertue thereof is perpetuall which vertue is nothing else but the verie planting into Christ and so the participation of his benefites the washing away of sinnes and regeneration which dailie more and more is made perfect by the holie ghost For the Apostle saith Eph. 5.26.27 that he cleanseth the church by washing of vvater through the worde that he might make it vnto himselfe a glorious church without spott or wrinkle 1. Ioh. 1.7 And his blood cleÌ„seth daily froÌ„ all sinne And therfore we thinke beleeue that the faithful being content with once receiuing of the sacrament ought daily to bee occupied in
they are made present and are truely communicated vnto vs. Yea wee also doe little doubt but the flesh of Christ is present in the bread and his blood in the wine but after no other sort then as wee vse to say that what so is declared and offred in the word of the gospell the same is present and is contained in the word sith euen the sacraments are visible words and euerie thing that is signified is in some sorte in the signe thereof and is giuen with it XVII The presence of Christs bodie in the supper depends not vppon vbiquitie but vppon Christs wordes Whereupon it is euident that the presence of Christs bodie in the supper dependeth not vpon vbiquity or being in all places at once as some haue dreamed but vppon the verie words of Christ working in vs to whome he is made present by the holy ghost For if the Apostles had eaten the bread receiued at the hand of Christ and had not heard and by faith vnderstood those his words This is my body doubtlesse they had then nether receiued nor eaten any other thing then bread So that to the confirming of their reall presence in the bread that monstrous opinion and odious to God and his whole church concerning vbiquity can nothing help them drawne indeed out of their scholasticall distinctions but yet cleane against the iudgement of the schoolemen themselues And this is our faith and confession of the true communion of the true eating and of the true presence of Christes bodie XVIII What rites are to bee vsed in the celebration of the Lords supper Concerning rites and ceremonies in the celebration of the Lords supper we say onely this that those are principally to bee allowed of which come neerest to the Apostolicall simplicitie CHAP. XVII Of faith hope and charitie I. To the communion with Christ and therefore to the participation of saluation faith is most necessarie TO the ingrafting into Christ the helping forward this communion the holy ghost vseth the outward instruments of the gospell and the sacraments But vnlesse the same spirite doe also stirre vp in vs faith by which we may imbrace Christ with all his benefites offred vnto vs we hold that those instruments can profitt vs nothing to saluation And therefore wee doubt not but to the vnion with Christ and participation of all his benefites faith is most necessarie II. What we meane by the name of faith Now by the name of faith wee vnderstand not a certaine humaine opinion or perswasion concerning God and Christ but a gift of diuine wisedome and prudence stirred vp by the holy ghost in our heartes by hearing the word of God whereby wee with a sincere firme and constant minde doe assent to the whole word of God reuealed in the scriptures for the authoritie of God speaking therein but especially to the gospell which bringeth the gladd tidinges of redemption purchased by Christ and doe truely vnderstand in it God himselfe his will Christ our mediatour and all his benefites yea we certainely knowe them louingly imbrace them and call vppon God with an assured trust in his mercie and in his vnspeakable loue towards vs we are incouraged to loue him againe and also prouoked to the performance of a faithfull obedience to him and to glorifie him in good workes and dueties of charitie towards our neighbour euen to the ende of our liues III. A confirmation of the former opinion For neither is true faith a property of mans wit but a gifte of God Phil. 1.29 Tit. 1.1 Act. 13.45 Heb. 11. neither is it giuen to all but to the elect neither is it an vncertaine and wauering opinion of things promised but a substance and setled assurance of things promised an assured taking hold on things which are not seene Rom. 10.17 Neither doth it growe from the hearing of humaine reasons but is conceiued by hearing the word of God and is grounded vpon the authoritie of God himselfe onely speaking and promising Neither is it an hypocritical and dissembled 1. Tim. 1.5 Mat. 13.21 but a sincere assent thereunto Neither is it a temporall persuasion but a constant and perpetuall though many times wee weaken the same by our sinnes Eph. 1.8 Neither is it a blinde or fonde matter but an exceeding great wisedome whereby wee knowe God and Christ and heauenlie things and a christian prudence which causeth vs not to abuse that knowledge of God but to apply it to the true vse Gal. 5.6 Ia. 21.20 Neither lastly is it a dead thing but liuely and working through charitie IV. Faith hath her increases And albeit the faith of the elect doth neuer vtterly decay but alwaies liueth yet we know that it is not alwaies so perfect and complet but it hath daily neede of increase for which both the Apostles prayed Luc. 17.5 Eph. 1.17.18 and wee confesse that we ought alwaies to pray vnto god V. The confession of the trueth cannot be separated from the true faith Wee also beleeue that true faith can neuer when neede is want the true confession of the trueth Rom. 10.10 as saith the Apostle VVith the heart man beleeueth vnto righteousnesse and vvith the mouth man confesseth to saluation And therefore we condemne the Libertines and others of their crew that think it is in their owne choise to dissemble the trueth in all places and among all people and to apply themselues vnto any religion VI. Hope springeth of faith Wee also beleeue that hope springeth of faith and that faith is the foundation of hope as the Apostle saith Faith is the ground of things which are hoped for Heb. 11.1 For therefore doe we hope for the good things to come assuredly looke for them through patience because wee beleeue in Gods promises VII VVhat hope is Now hope is a gift of god whereby we do as certenly looke for as we assuredly beleeue through patience in the mercie of God for the merit of Christ alone Rom. 8.24 those promised good thinges which are not yet either had or seene VIII The assurance of hope whence it is For Christian mens hope as it doeth not spring of any humaine promises so neither is it cherished by humaine merites nor relieth thereupon but being manifoldly confirmed and sealed in our hearts by the sole trueth of Gods promises being also declared to all the faithfull by the mighty all-working power of the same God alone which promised but especially beeing shewed openly in Christ at such time as he raised him from the dead and made him sitt at his right hand in the heauenly places Eph. 1.20 and lastly beeing fixed and vpheld by the onely obedience and merits of Christ in whome we beleeue and in whom we hope it doth assuredly and stedfastly looke for the accomplishment of our saluation euen the resurrection from death the comming of the glorie of the great God and of our Sauiour Iesus Christ and the full possession
or no aswell in the one kinde as the other sith none is iustified by the former iustice but he is also indued with the latter and both of them are declared by good workes in which sense wee doubt not but Iames spake XII Errors We condemn all Pelagians which thought that infants were conceiued without sinne therefore needed not the forgiuenes of sinns and benefite of Christ for their saluation and those also which teach that although they must needes haue forgiuenesse of sinnes yet that the same maye bee obtained without faith in Christ And those too which thinke that although wee neede to haue faith in Christ yet that the same is not sufficient but that wee need also our owne works as merites necessarie for the obtaining forgiuenes of sinne but especially those that teach the same to be done by vngodly worship and fonde superstitions Neither doe wee allowe of those which haue taught that we are iustified by no other iustice then that inwarde and inherent iustice Nor those which thought that the remissiō of sinns can stand without the internall renuing and iustice Wee also condemne them which suppose they may bee iustified and saued by the historicall faith cōcerning Christ which Iames calleth a dead faith that is none at all Yea and there opinion is disallowed of vs which teach that a mā is iustified not by remission of sinns and imputation of Christes iustice but euen by the verie essentiall righteousnesse as they call it of Christ really communicated to vs. CHAP. XX. Of the regenerate mans freechoise and power to do good I. They that are iustified in Christ are also regenerate in him and receiue power to doe good WE beleeue that they which are ingrafted into Christ like as they are iustified in him so they bee regenerated in him and made new creatures by participatiō of his diuine nature and consequētly are made free and doe take force from Christ himselfe as members from the head and as braunches from the vine to eschew euill and to follow that which is good As Christ saieth if the sonne of man shall make yee free Ioh. 8.36 ye shall bee free indeede But then be we made free when wee are ioyned vnto Christ and regenerate by his spirite as the Apostle also saith where the spirite of the Lord is there is libertie II. Christ liueth and worketh in men regenerate For with the Apostle we cōfesse that Christ liueth in vs Gal. 2.20 Phil 2.13 Rom. 8.26 that are regenerate by his spirit and liueth not idelie but worketh both that vvee may will and that wee may performe for the great loue that he beareth vnto vs and by his spirite doth help our infirmities III. A regenerate man in matters pertaining to the sensible and humaine life doth beare himselfe better then one not regenerate and therefore is more free So a regenerate man besids that he alwaies keepeth his will free from all constraint as also the vnregenerate doth he doth likewise beare himselfe better and more warelie then the vnregenerate euen in such actions as pertaine to the sensitiue and humaine life wherein the vnregenerate may bee circumspect sith in those actions also a regenerate man is wrought by the holy spirit who lighteneth his minde gouerneth his will and his thoughts and draweth his actions out of a good fountaine that is out of a good heart directeth them to their principall ende that is to the glorie of God Whereunto the Apostle also exhorteth vs 1. Cor. 10.31 saying Whether yee eate or drinke or whatsoeuer yee doe doe all thinges to the glorie of God And therefore he is euen in this kinde of actions more free then the man vnregenerate namely in that he is not violently drawne by his owne lustes to the doing thereof as the other vnregenerate is but beeing wrought by the holy ghost thinketh willeth and attempteth all things more warily wisely and religiouslie euermore heedfully respecting this that he do all things to the glorie of God his owne saluation and some profite of his neighbour Rom. 147.8 For he alwaies obserueth that rule of the Apostle None of vs liueth to himselfe nether doth any die to himselfe for whether we liue we liue vnto the Lord or whether we dye vve dye vnto the Lord whether we liue therefore or dye vvee are the Lords And therefore he commendeth all his actions to the diuine prouidence saith with Iames or at least thinketh if the Lord will I will doe this or that or I will goe to this place or that IV. Likewise in getting the morall vertues a regenerate man is freer and of more force then the vnregenerate And albeit we confesse that a man vnregenerate helped by the speciall aide of God cā bee possessed with the morall vertues yet wee hold that this speciall aide of God is much more forcible in the regenerate and that through the presence of the holie ghost Tert. in the Apol. c. 4.5 Aug. cont Iul. Pel. lib. 4 c. 3. De Ciu. De. lib. 19 c. 25. Orig con cels by whome they are lightened gouerned driuē forward as it was well prooued of the auncient fathers against the vaine boast of the gētilles that those vertues which they call morall were farre other manner of giftes in the christians then they were or could bee in the infidells sith in them they were onely the images or shadowes of vertues but in true christians they were the verie vertues indeed V. Vnto such things as are of God and pertaine to his kingdome onely the regenerate man is by the holy ghost enlightened inclined wrought to the vnderstanding choosing and performing them But we beleeue that in the true vnderstanding choosing and performing those thinges which pertaine to the kingdome of God onely the regenerate are so guided by the holie ghost that they alone truely vnderstand will and doe the same sith the Apostle saieth The naturall man perceiueth not the things of the spirite of God 1. Cor. 2.19 neither can he perceiue them but of the regenerate he addeth The spirituall man discerneth all things Phil. 2.13 and in another place God worketh in vs both to will and to performe VI. A regenerate man is not onely vvrought but also worketh by the holy spirite Being so taught by these words of the Apostle and other testimonies of the holy scriptures wee confesse that regenerate men are so wrought by the holy ghost that they themselues doe likewise worke and God so worketh in them to will and to performe that they are the same which do will and doe performe For they are not blocks nor beasts but men indued with reason whereby they vnderstand and with a wil whereby they desire and whereby they commaund ouer the other powers of the soule bodie that such things as are good should be put in execution VII The povver of free choise in the regenerate is yet weake so that vve haue still neede of the help
repentance and the faith of Christ but seing they were as Luke reporteth onely baptized into Iohns baptisme which notwithstanding they knew not what it was and were altogether ignorant of the baptisme of Christ that is of the spirit he baptized them shewing vnto thē what Iohns baptisme was and how he baptized into Christ not into his owne sprinkling or dipping of the water as though that could be any profite vnto them He therefore baptized them with this baptisme of Iohn that is as Iohn vsed to do into the name of the Lord Iesus and by by after laying on his hands he baptized thē with the baptisme also of Christ that is with the spirit For immediatly the holy ghost came on them as it is there read This there And vpon the epistle to the Ephes chap. 4. the same Bucer writeth thus Hereby it is also manifest that the twelue men at Ephesus which knew not whether there were an holie ghost or no whome Paule baptized were not baptized with the baptisme of Iohn that is with that which he administred but as they witnessed themselues they were baptized into Iohns baptisme For Iohn preached vnto all whome hee baptized that Christ should baptize them with the holy ghost and exhorted them that they would beleeue in him and that of him they might receiue the holy ghost And therefore these Ephesiās could not haue beene ignorant of the holy ghost if they had bin washed with that baptisme which might truely be called Iohns which also the Apostles words to those men doth sufficiently declare Iohn verily baptized with the baptisme of repētance saying vnto the people that they should beleeue in him which should come after him that is in Christ For by these wordes he would teach vs that they neuer receiued Iohns baptisme who as yet knew not Iohns preaching of Christ and the promise Thus farre Bucer Seing then the fathers expound this place in Act. 19. as wee haue nowe declared who I pray am I that I should dare or that I ought to gaine-say so many and so learned men in such an exposition of this scripture which neither doth any whitt wrest the text nor contrarieth any other scriptures nor is against the analogie of faith nor bringeth with it any absurdities For if any man shall obiect out of the text that same truely and but it prooueth nothing against the fathers exposition seing it is no vnusuall thing with the Apostle where hee saieth first truely not alwaies to ioyne the aduersatiue particle but Rom. 3. ver 2. Coll. 2. ver 23. and in other places And vnto this truely another but which Luke for breuitie sake left out might bee vnderstood verie fittly as hereafter we will shew so that it is no necessitie with this truely to ioyne that but which followeth in the 5. verse in which verse the fathers will haue not Paules speach but Lukes to be continued Therefore the fathers exposition is not repugnant to the text nor yet with any other scripture For if any man say Paule writeth to the Corinthians that he is gladd he baptized none but the house of Stephana it may be answered it is true namely at Corinth but these twelue were baptized at Ephesus and besides he speaketh of such as were baptized with his owne hand but these twelue he might baptise by some other to dispute no longer about the circumstance of the time And it is most certaine it is not repugnant to the analogie of faith nor bringeth with it any absurdities because the fathers do not speake of a baptisme rightly administred as though Paule had repeated that again This expositiō therefore of the fathers in my iudgement cannot easily be refelled And this therfore is the chiefest cause why I haue euer thus thought and yet thinke of this action of Paule although indeed I cannot consent vnto them all in the cause why Paule baptized them but onely to Ambrose and Hierome That Iohns Baptisme Christs Baptisme did differ the fathers teach both by this that Iohn saide how he baptized onely with vvater but Christ should baptize with the holy ghost with fire and also by this that the baptisme of Iohn is called the baptisme of repentance but Christes baptisme is said to bee giuen for the remission of sinnes And because that he prepared the waye to this as Tertull. speaketh that baptisme of repentance was as it were a sueing for the remission of sinnes and sanctificatiō in Christ which was to follow after Read Tertul. of bap pag. 707. So Cyprian also in his sermon of the baptisme of Christ and of the manifestation of the Trinitie pag. 430. So August To. 7. against Petil cap. 7. But all of vs doe not knowe what the father 's mēt by this differēce of the baptisme For they ment not that the one diffred from the other in the matter or in the signe or in the doctrine and forme of baptisine but onely in efficacie that namely although remission of sinnes was giuen to them which were washed with Iohns baptisme yet the same was not of Iohns baptisme that is of water but by the baptisme of Christ which is the baptisme of the spirite whereunto that belongeth I baptize with water but he with the holy ghost And with this baptisme of the spirit were they only baptized which beleeued in Christ whome Iohn saide was then come though all knewe him not Therefore Iohn in his baptisme did inculcate and often repeate this faith as Paule witnesseth in that place of the 19 of the Actes They therefore are deceiued who for this diuersitie did thinke the baptisme of water was to be repeated August against Petil. as we touched a little before sheweth how some held opinion that the 12 did lye vnto the Apostle when being asked vnto what they were baptized they answered vnto Iohns baptisme So by this that first those Ephesians saide vnto him that they had not yet heard whether there were that is whether that holy ghost did exist or not namely the giuer of those giftes whereof the speach was the Apostle might be said to conuince thē of a lye by this argument Whosoeuer haue bin baptized they haue professed faith in Christ as the sonne of God and consequently in the father and in the spirite of them both For Iohn did require this faith according to the same he baptized men and in baptizing he alwayes vrged that Iesus Christ was he which should baptize in the spirit But you by your owne cōfession do not know this spirite c. and so beleeue not rightly in Iesus Christ Therefore c. But surely to saye that these twelue did lye vnto the church and to the Apostle it seemes to me to be to hard and vile a thing in mē which professed Christ And for this cause we did euer better allow of the opiniō of Ambrose Hierome that the 12 did say truely whē they said they were baptized vnto Iohns baptisme but yet not by
baptized For no mā is baptized vnto the giftes of the holie ghost but vnto the holie ghost it selfe as also vnto the father and the sonne And the Apostles held it for certaine beyond all doubt that whosoeuer were baptized either of Iohn his true disciples or of Christs disciples they were surelie baptized with instruction of the true doctrine of the holie ghost also according to Christs institution Hereupon was that admiratiō Vnto what were ye then baptized They answered him vnto Iohns baptisme For Paule thought this could not stād together that they should bee baptized with Iohns lawfull baptisme and yet should not knowe nay not so much as heare whether there were and whether there did exist an holie ghost whom Iohn both knewe and preached vnto all that came to his baptisme neither did he preach Christ without this holie ghost For he said that he baptized in water but Christ Iesus should baptize in the holie ghost Hereupon was it that meaning to cōuince them that they were not baptized of Iohn nor of his true disciples he added saying Iohn indeed c. This truely or verely is an aduersatiue particle wherby he would shew how it could not agree with the lawfull baptisme of Iohn that they said they had not so much as heard namelie when they were baptized whether there be an holie ghost or no Sith Iohn baptized none without mentioning the same And to this truely here expressed doeth a but closelie vnderstood make aunswer so that the argumēt is such as before we set downe Iohn indeed baptized c as though he had said Iohn preached both repentance and faith in Iesus Christ such as he is namely the sonne of god from whome as also from the father proceedeth the holy ghost and who baptizeth in the holie ghost and into the confession of this doctrine he baptizeth men The minor was to be added which Luke expressed not because it is contained in the twelues owne confession but vvee haue not so much as heard c. what is plainer then this text That therefore which followeth in the fift verse But when they heard it c is Lukes owne words shewing truelie and brieflie what followed vpon Paules argumentation But when they heard c namely these 12 whē they heard what what it is truelie to beleeue in Christ that he baptized men according to the confession of this doctrine concerning Christ his father and the holie ghost and that Christ alone as the onely Sauiour baptized men into the holie ghost when they heard I saye these things not onely with the eares of their bodies but also of their mindes and so beleeued and confessed the same They vvere baptized in the name of the Lord Jesus that is into Iesus as he is called and described in the Scriptures not onelie man but also the sonne of God God from whome as also from the father proceedeth the holie ghost and therefore as a true and onelie Sauiour baptizeth vs with his holy spirite Add this also that by the new interpretation there is admitted in a little narration no smale Battologie or superfluitie of words For when Paule said Iohn verily baptized vvith the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus to what ende should the Apostles haue added this concerning thē whom Iohn baptized but whē they heard namely that companie or those men were baptized For who could not vnderstand by the wordes going before if Iohn baptized they therefore which had heard professed his doctrine concerning repentance and faith in Christ were by Iohn baptized To conclude if I should allow that interpretation I see not what Paule could els proue by this whole narration but that those Ephesians had beene rightlie baptized and therefore that nothing else remained but that by laying on of hands they might receiue the holy ghost But this conclusion I doe not thinke to agree with that which goeth before it but to bee needelesse I haue to my power declared the exposition of the fathers vpon this place and that modestlie and without preiudice to anie to no other end but that I may by such reasons as I am able declare vnto the brethren which perhaps haue tooke offence at that particle in my confession That Paule did baptize those twelue againe vvhich had not bin rightly baptized that I did not put those words rashlie in my confession By the way as I said we condemne no other mens interpretation And this also I freely professe that my cōscience is such that I cannot be easily drawne to dissent frō the auncient fathers either in their assertions or in their interpretations of scriptures Vnlesse I be cōuinced enforced by manifest testimonies of holy scriptures by necessary consequences plaine demonstrations For so doeth my conscience rest and in this setled stay of minde I desire to die And therefore I humbly desire of all the brethren that if in this behalfe my opinion be not altogeather as theirs is they will by no meanes take offēce especially seeing that in all the principall points of Christian faith we haue a sound agreement Vpon the 16. chapter The 9. aphorisme The place of the 1. to the Corinth 6. beeing diligently marked as also we noted before in the 15. chap. and 14. Apho. may well decide the controversie about the wicked mens Eating that is the Hypocrites and of the sacramentall eating We say that hypocrites doe not eate the tru body of Christ sith they are void of faith namely they eare it not truely and indeede sith it is not indeede eaten but onely by true faith which they want but onely sacramentally that is they eate indeede the sacrament and the signe it felfe The Adversaries say also that hypocrites doe eate the true body of Christ onely sacramentally but by this word they meane that they receiue not onely the sacrament that is the signe but all the thing it selfe though not vnto salvation If they mean this in the same sence that the Apostle doth when he said The Corinthians were all sanctified iustified c. namely that by receiuing baptisme the sacrament of true Regeneration and sanctification they were reckoned to haue receiued the thing also sith the very sacrament hindred not but they might also be pertakers of the true sanctification although all of them did not indeede obtaine the same by reason of their hypocriticall faith thē doubtlesse I see not but such a manner of speaking may be well allowed so it be declared as it ought after the Apostles meaning This I only alleadge that the brethren may bethinke them of some good meanes of agreement that so great an offence and scandale may be rooted out of the Church We must all stand before Christs Tribunall seate Vpon the 16. chap. Apho. 10. Here should a subdistinction haue beene added of the godly because some doe come worthely some vnworthely yea one and the
likewise the bodie of Christ be as Ireneus speaketh a heauenlie matter â—owe can it bee eaten of them which haue nothing in them that is heauely but are altogether earthly meÌ„ indued with no faith whereby they may ascend vp into heauen and eate the heauenlie foode therefore onely the godlie can do this But the faithfull also are not affected all alike or after one sort seing verie ofteÌ„ they eate worthelie but sometime it chauÌ„ceth that they eate vnworthelie and therefore are sundrie wayes chastened by God for it They are saide to eate worthelie who before they eate of the Lords bread doe examine themselues whether they be in faith if they be then they diligentlie waye and coÌ„sider the signification and greatnes of this misterie moreouer they trye their consciences whether they bee touched with a true repentance and by earnest hartie prayers do stirre themselues vp to both And they eate vnworthilie who although they be planted in Christ by faith and the spirite of regeneration yet their faith being in some sorte choaked with the cares of this world other affections of the flesh doe nor sufficientlie proue themselues do not diligeÌ„tlie examine nor stirr vp themselues to an earnest consideration of so great a misterie nor weigh with an attentiue minde what is giuen in that holie table what the Lord requireth of them for whome and for what purpose the Supper was instituted by the Lord Lastlie they do eate vnworthelie who as the Apostle speaketh discorne not the Lords bodie and so come not to that table with a due reuerence feare of the Lord discerning in their minde and by faith the thinges signified from the signes and the signes from other common meates and drinkes in such sufficient manner as they ought whereby they doe not aswell open the mouth of the inward man to eate the spirituall foode as they doe the mouth of the outward man to eate the foode which of it owne nature is corporall By reason of this duetie so neglected namelie that they do not sufficientlie prooue themselues nor discerne or iudge of the Lords bodie and consequentlie do eate vnworthilie the Lords bread christians and faithfull men other whiles are woÌ„t to be visited with diuers chastisemeÌ„ts of God yet such as are for their saluation least they should be condemned in this world And of them doth the Apostle properly speake in the 1. Cor. 11. and not of such as be simplie wicked and more hypocrites when he saith these doe eate iudgement vnto themselues c. This is thus prooued 1 Because he saieth not that they which thus eate vnworthilie doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth eternall destruction but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement which words what difference there is betwixt them is manifest in the same text where the Apostle in the 32 veise faieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are iudged or corrected of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least we should be condemned with the world 2 When hee declareth the punishment which they shall haue which eate vnworthily he rehearseth none but teporall chastisemeÌ„ts making no mention of eternall destruction For this cause saieth he many are vveake and sicke c. 3 Add this that he saieth if vvee vvill iudge our selues that is trye our selues and acknowledging our sinnes chastife our selues by repentance and by true faith and amendment of life seperate our selues from the world we should not be iudged namelie of the Lord who doth therefore chasten mortifie vs because we do not mortifie our affections nor repent vs of our sinnes 4 And what meaneth this that in most plaine wordes hee calleth this iudgement by which wee are therefore iudged because wee eate vnworthilie the Lords bread a chastning verie prositable for vs. For thus he saieth But wheÌ„ we are iudged we are chastened of the Lord because we should not be condemned with the world 3 And surelie he placeth himselfe and all the other true beleeuers in the number of those which being iudged are chastised of the Lord for their saluation For he maketh two sortes of men the wicked which are vnderstood in the name of the world and teacheth that vpon them awayeth eternall destruction and then the godlie who by reason of their manie falles and vnworthinesses are also chastened by manie punishments least they should also be coÌ„demned together with the wicked and them hee setteth downe vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement that they may auoide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall destruction This place therefore is to bee vnderstood properlie of the faithful but such as are vnperfect and therefore doe greeuouslie sinne because they come vnworthilie to the Lords table Whereas some doe expound the same also of the wicked and do take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation this is rather to bee vnderstood that it is by a certaine consequeÌ„ce with an argument drawne from the lesse to the greater then by force of the text Thus if the godlie which sometime eate vnworthily doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation then what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemation shall abide the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore if it be spoken of the godlie is taken for chastisement if of the wicked it signifieth eternall destruction Vppon the 17. chapter Aphorisme 1. Here we spake of such as bee of yeares of discretion concerning the yong infants of the faithfull the reason is otherwise as in another place we declared For the holie ghost doeth ingraft them into Christ as true members to their head from whome they draw their life yea and we also beleeue that they are endued with the spirite of faith although through the weakenes of nature in them they cannot vse thâ— same euen as they cannot vse the vertue of their vnderstanding whenas notwithstanding they are not without a minde or the faculties thereof The 2. Aphorisme In the description of faith I willingly vsed those two words of wisedome and prudence following the most learned diuine M. B. vppon the Epistle to the Ephesians because in the former I comprehend the knowledge of christian religion of God of Christ c. in the latter the practise thereof into which two the whole gospell is dissinguished which christiaÌ„ religion imbraceth and vpon which onely it is grounded Whereunto belongeth also that others doe teach how faith is an assured knowledge concerning God and Christ conceaued by the word of God c. And the whole christiaÌ„ doctrine consisteth partly in knowledge partly in practise And there bee two kindes of the actions of faith one in the vnderstanding another in the will The vnderstanding being endued with the light of faith doeth perceiue assent vnto and beleeue thinges set downe in the word The will being filled with the power of faith doeth loue desire and embrace the same thinges as good And further such thinges as pertaine to outward workes those it