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 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
remission of sins and the imputation of Christ's righteousnesse and not by works although by them is declared that a man is justified and righteous BUt if the question be moved concerning the former our answer is that a man is never justified by his own works but alwayes by faith alone properly yet this we say that by works it is declared whether or no a man he righteous as well by the one as by the other forasmuch as no man is justified by the former but he is also endued with the latter both are declared by good works In which sense we do not doubt but St. Iames did speak DOCT. XII Errours condemned WE therefore condemne all Pelagians whose opinion it is that infants are conceived without sin and therefore have no need of remission of sins and the benefits of Christ to their salvation we condemne likewise those which teach that although they have need of remission of sins yet it may be obtained without faith on Christ and likewise those which although they grant that there is need of faith on Christ yet hold that not sufficient but require also our works as merits and those necessarie for the obtaining of remission of sins but especially we condemne those which have taught that this is done by their impious adorations worshippings and superstitions Neither like we those which have delivered either by word or writing that we are not justified by any other righteousnesse but that which is inherent and within us But yet again neither like we those whosoever have thought that remission of sins can consist without inward renovation and righteousnesse We further condemne those which think that they may be justified by that faith concerning Christ which is commonly called historicall but by St. Iames no better the a dead faith which is none at all Last of all we condemne the opinion of those which have taught that a man is justified not by remission of sins and the imputation of Christ's righteousness but by the very essentiall righteousnesse of Christ as they call it really communicated unto us CHAP. XX. Concerning the Free-will of a man regenerate and his power unto that which is good DOCTRINE I. That those which are justified in Christ are in him also regenerated and from him receive power unto all that which is good WE believe that as many as are ingrafted into Christ as they are in him justified so also they are in him regenerated and become new creatures by the participation of his divine nature and therefore that they are made free and receive from Christ himself as members from the head and vine branches from the vine both power to eschew evil and to follow that which is good For the Lord himself saith it a Ioh. 8. â—6 If the Son shall make you free ye shall be free indeed And then are we made free when we are ingrafs ted into Christ and regenerated by his Spirit For the Apostle saith it a 2 Cor. 3.17 Where the Spirit of the Lord is there is libertie DOCT. II. That Christ liveth and worketh in those which are regenerate FOr we believe that b Gal. 2.10 Christ liveth in us as many as are regenerated by his Spirit and that he liveth not idle but c Pila 13. worketh in us both to will and to do of his good pleasure and by his d Rom. 8.36 Spirit also helpeth our infirmities DOCT. III. That the man regenerate even in actions pertaining to the naturall and humane life carries himself more worthily then the unregenerate and therefore is more free SO the regenerate man besides that he retaineth his will alwayes free from coaction as even the unregenerate man himself doth he doth in all actions pertaining to the naturall and humane life wherein the man unregenerate hath any power carry himself farre better and more worthily then the unregenerate doth forasmuch as even in these actions he is moved by the holy Spirit illuminating his understanding guiding his will and cogitations and drawing forth actions out of a good fountain that is a good heart and directing them to a good end that is to the glorie of God The holy Apostle teacheth us thus much where he saith a 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glorie of God And therefore even in this kind of actions he is more free then the unregenerate because he is not by his own lusts and concupiscences carried away unto these actions as the unregenerate is but being moved by the holy Spirit whatsoever he thinketh willeth worketh he doth all more circumspectly more prudently and more religiously being alwayes wholly intent upon this that all may be done to the glorie of God his own salvation and the good of his neighbour For he alwayes keepeth in minde that of the Apostle b Rom. 14.7 None of us liveth himself and no man dieth to himself c â— For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's And therefore he commendeth all his actions to the divine providence and saith with St. Iames or at least thinketh thus with himself a Iam. 4.15 â— If the Lord will I will do this or that I will go to such a place or such a place but alwayes If the Lord will DOCT. IV. That for the attaining unto morall virtues also the regenerate man is more free and hath more power then the unregenerate MOreover although we confesse that a man unregenerate by Gods especiall aid and assistance may attain unto morall vertues Yet we believe that this especiall aid and assistance is farre more excellent in the regenerate and that for the presence of the holy Spirit whereby he is illuminated guided and governed So that the b Fathers have justly demonstrated against the vain boasting of the Gentiles that even those virtues which they call Morall are in Christians farre different from those which have been or can be in Infidells a Tertull Apolog cap. 45. August contra Iul. Pel. lib. 4. cap. 3. At de Civit. Dei lib. 19. cap. 25. Orig contr Cels and unbelievers because in them they are no more but the mere shadowes of virtues but in true Christians virtues in deed truely so called DOCT. V. That for the understanding choosing and performing the things of God and which pertain unto his Kingdome the regenerate man onely is truly illuminated guided and governed by the holy Ghost BUt we believe that for the understanding choosing and performing of such things as belong to the true Kingdome of God the regenerate onely are so guided and governed by the Holy Ghost that they onely understand them will them and perform them For the Apostle saith it a 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God neither can he know them But concerning the regenerate man
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
as Iews and Turks which deny that the world is redeemed by the benefit of Christs death together with all them which place their salvation in whole or in part in any other thing but Christ onely or blasphemouslly say that sins are expiated and taken away by any other sacrifices beside that of Christs For we acknowledge one onely Redeemer Iesus Christ without whom as there is no God so there is no salvation and we acknowledge but one onely sacrifice by the oblation whereof the elect were once expiated in the Person of Christ but also are daily pardoned unto all believers even to the end of the world CHAP. XII Concerning the true dispensation of redemption salvation and life and therefore the necessitie of our union and communion with Christ DOCTRINE I. That salvation and eternall life is placed onely in Christ that from him it may be communicated unto us WE believe that as the sinne of Adam and death which followed thereupon remained not onely in Adam but also from him as from the head of all mankind a Rom. 5.12 passed upon all men whosoever are by common generation already come from him or are yet to come So also that the righteousnesse of Christ and eternall life which is onely due unto him remained not in him alone but was derived upon all men whosoever are by regeneration of the holy Ghost made one with him and doe as true members cleave fast unto him as being the head of all the Church and that Christ also came in the flesh to this end and that all salvation and life is placed in him to be really and truely dispensed and communicated unto all the elect which are united unto him DOCT. II. That indeed the grace of redemption and salvation is seriously offered unto all but really communicated to none but the elect which are made one with Christ FOr we believe that although a Mark 15.10 redemption salvation and life eternall which are the gifts of God be seriously propounded and offered unto all by the preaching of the Gospell for that many are not made partakers of it it is their own fault Yet they are really communicated unto none but those which being from all eternitie elected and predestinated in Christ as the head of all the elect to be made his members and so partakers of salvation and being afterwards in due time called by the preaching of the Gospell and indued with faith by the holy Ghost are grafted into Christ and so made one with him DOCT. III. To the true participation of salvation how necessarie our union or communion with Christ is AS neither a Iohn 15.1 2 c. the vine branch from the vine nor the bough from the tree can suck sappe and life unlesse both the one and the other be united as a part unto the one and the other And again as the members of the body can neither draw motion nor sense nor life from their head unlesse they be united to the head So neither can men receive life and salvation from Christ in whom they are alone unless they be truely ingrafted into Christ and be united unto him by a true and reall union and being united do also remain and abide in him DOCT. IV. That we cannot be united unto Christ unlesse he do first unite himself unto us SEeing then the participation of true righteousnesse salvation and life depends wholly upon the most necessarie communion of us with Christ and hereunto both the preaching of the Gospell the administration of the Sacraments and all the Ecclesiasticall ministerie is referred For this cause what our faith and belief is concerning this matter briefely and plainly as near as we can we thought good to declare and testifie unto all the Church of Christ in certain Theses or Positions here following And first we believe that as a 1 Iohn 4.10 we love Christ as Iohn speaketh because he first loved us and therefore we come unto him with our Spirit because he first came unto us by his and therefore we embrace him by faith because he first embraced us by the virtue of his Spirit and begate faith in us So neither can we be joyned united unto him unless he first joyne and unite himself unto us For one is the cause of the other the former of the latter Wherefore we are to pray that he would be pleased to a Iohn 14.23 come unto us and make his abode with us DOCT. V. That Christ's union with us and ours with Christ is threefold and what their order is FUrther we acknowledge a threefold union of Christ with us and us with Christ The first in our nature once made the second which is every day made in the Persons of every one of the elect but as yet absent from the presence of the Lord and the last which shall be with the Lord in our own Persons when we shall be personally present with him when God shall be b Coloss 3.11 1 Cor. 15 2â— all in all And the first of these is referred unto the second and the second unto the third As nature was ordained unto grace and grace unto glorie For the first was made by the assumption of our nature into the unitie of the Person of the Word The second is made by the assumption of our Persons into grace and into one Mysticall body with him and so unto the a 2 Pet. 1.4 participation of the divine nature as Peter speaketh The third and last shall be made by the assumption of us all into glorie everlasting with Christ And we doubt not but Christs will was to shew unto us before the second by the first and the third by the second that by what is done already we might be confirmed in hope of that which shall be hereafter DOCT. VI. That as the first union was made to expiate and take away sins so likewise the second to make us partakers of that benefit WE believe therefore to omit things that are impertinent to our present purpose and to come nearer to the matter we believe I say that the Son of God according to the eternall will of the Father of himself and of the holy Ghost as to expiate and take away our sins he assumed into the unitie of his Person which was conceived in the wombe of the Virgin by the power of the holy Ghost and in it fulfilled the Law of God perfectly for us and became obedient unto his Father even unto death and by the same flesh offered up for a sacrifice for our sinnes purchased in himself eternall salvation for us So also to make us really partakers of the salvation purchased for us by the sacrifice of his own flesh after another manner of union he takes and kuits us unto himself in such sort that we are united unto him though not into one Person yet into one true mysticall body whereof he is head and all we are members whereby we become partakers of
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
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
grow together in it And we make no doubt or question at all but all this was instituted and appointed by God for our weaknesse and ignorance and for the imbecillitie of our faith that it might be supported not onely by the Word but also by the outward signes Forasmuch as faith it is by which properly it comes to passe that we embrace and lay hold on Christ and grow up together in him DOCT. V. That where the Words of institution are not recited there is no Sacrament And that without the use thereof the outward signes are no more then what they are of their own nature ANd as we believe that the signes are added unto the Word not for superstition but for the greater confirmation of our faith so also we confesse that the Word is necessarie in the administration of the Sacraments not for incantation but for to stirre up faith in our hearts And thereupon when the Words of Institution are not so recited or rehearsed as that they may be heard and understood for the stirring up of faith There we deny any true Sacrament to be and conclude that without the due lawfull use thereof the outward signes are no Sacraments but merely that which they are of their own nature and no more For by the Word onely are the outward elements or signes set a part for an holy use which setting apart is by many called the Consecrating or Sanctifying thereof And so they become Sacraments according to that of St Augustine August The Word is added unto the element and so it becomes a Sacrament But yet so must it be added that it may be understood and believed DOCT. VI. That the Sacraments are not bare and naked signes THerefore we believe that the Sacramentall signes are not onely bare notes or marks to distinguish us from all other people which are aliens and strangers from the true Church nor yet onely badges or cognizances of Christian societie by which we may make profession of our faith and give thanks unto God for the great benefit of our redemption But also that they are instruments by which whilst the actions and benefits of Christ are represented unto us and recalled unto our memorie the promises of God are sealed unto us and faith also stirred vp in our hearts the holy Ghost also ingrafting us into Christ and preserving us being once ingrafted and making us every day more and more to grow up into one with him that so being indued with greater faith towards God more ardent charitie towards our neighbour and the gift of true mortification of our selves we may leade a life as near as it is possible according to the most perfect pattern of Christ's life in all Spirituall joy and gladnesse till at length we received up to live with him in heaven a most holy happy and blessed life for ever and ever DOCT. VII What the Sacraments of the New Testament are WE confesse also with St. Augustine August De Doctrin Christ lib. 3. cap. 9. that the Sacraments by Christ delivered unto us are for number few for performance most easie for understanding most full of majesty First For number few because they are but two onely Baptisme and The Lords Supper Secondly For performance most easie because there is nothing in Baptisme or in the Lords Supper which may not easily be performed and received nothing troublesome nothing unpleasant nothing strange or abhorring from the manners of men Last of all For understanding most full of majestie because although the things which are seen with our eyes are vile yet the things signified and represented unto our minds to be understood thereby and to be considered are most full of majestie divine and heavenly pertaining unto everlasting salvation DOCT. VIII That for the worthy receiving of the Sacraments there is need of faith and understanding FRom whence also we come to understand that for the worthy receiving of the Sacraments the action of the mind also is required attention and faith whereby we may understand and apprehend what is thereby signified and exhibited unto us as also Christ himself teacheth where concerning his Supper he saith a Luke 22.19 This do in remembrance of mee And the b 1 Cor 1.42 Apostle duely waighing and considering with himself the Words of Christ expounds them at large Whereunto belongeth that also Lift up your hearts For there are set before us things majesticall heavenly and divine to be understood by the mind and to be received by faith DOCT. IX That the thing it self of the Sacrament is seriously and truely set before all although all do not truely partake thereof but the elect and faithfull onely BUt although all men come not to the receiving of the Sacraments with true faith and understanding Yet as the visible signes are exhibited unto all that do professe the name of Christ so also we believe that the things themselves which by the Sacraments are signified are also seriously and truely by Christ offered unto all and therefore that by reason of the infidelitie and unbelief of those which receive onely the visible signes nothing at all is detracted from the integritie perfection of the Sacraments Forasmuch as that dependeth onely on Christ's Institution and the truth of his Words DOCT. X. That whilst the Sacraments are administred the holy Ghost worketh effectually in the faithfull and therefore that they do not onely receive the bare visible signes but also partake of the thing thereby signified BUt again although whilst the Sacraments are administred the Spirit of Christ worketh not effectually in all men as neither doth he whilst the Word is preached but all through their own fault because they bring not with them faith and understanding Yet we believe neverthelesse that he worketh effectually in all the elect and believers forasmuch as he conferreth and bestoweth faith upon them by the preaching of the Word and every day more and more confirmeth them in it by the receiving of the Sacraments and bringeth them to have communion with Christ and causeth them to grow up together in it And therefore we confesse that they are in Baptisme truely washed from their sins and purged by the virtue of Christ's bloud and that in the Supper they are nourished and fed with the body and bloud of Christ DOCT. XI That Christ is the Authour and true dispenser of the Sacraments ANd as we acknowledge onely one Authour of the Sacraments So also we acknowledge one onely true dispenser of the same to wit our Lord Iesus Christ who dispenseth indeed the outward elements and visible signes by the ministerie of man Instrumentally but himself doth truely and properly communicate the matter it self of the Sacraments or the thing signified by himself and his holy Spirit efficiently According to what Iohn the Baptist said that he indeed did Baptize a Matt. 3.11 with water but Christ with the holy Ghost And therefore as it is lawfull for no man to institute and
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
marry which oath he cannot keep without manifest transgressing of the divine Law we determine that he is in no wise to keep that oath DOCT. VII Errours condemned WE therefore condemne all those whosoever invocate or adore call upon or worship either idols or dead men or any thing whatsoever without life As likewise all Anabaptists who simply and absolutely condemne all manner of oaths contending for this that it is not lawfull for a Christian man to swear in any kind And again those who call upon any other besides God to be witnesse to their souls and consciences And to conclude all those whosoever contend for this that vowes and oaths though of themselves impious and such as cannot be kept without wickednesse are yet notwithstanding to be kept CHAP. XXIII Concerning the Church of Christ in generall BEcause the Church of Christ which is his body is known to consist of such as by the bond of the holy Spirit are knit unto him as members unto their head And again the word and the Sacraments are the means by which men are knit unto Christ and these means no where to be had but in the Church And further whosoever are endued with the gifts and graces of Hope Charitie Repentance Studie and care to exercise good works do belong unto the Church Therefore we judge it worth the pains to declare what is our belief concerning the Church especially seeing that there be very great controversies about this article above all the rest And first we will speak of the Church of Christ in generall and so we make confession of our faith with all the Church Afterwards we will speak in speciall of the Church Militant and what pertaineth thereunto DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed WE believe the holy Catholike Church the communion of Saints DOCT. II. What we understand by the name of the Church and the description thereof BY the name of Christs Church we understand a certain number and companie known unto God both of Angells and Men which are not onely predestinated and elected to have perpetuall communion with Christ and mutually one with another as also to worship the true God perpetually according to his will and commandment and to love one another with sincere and perpetuall love and charitie but are also in time effectually called by the holy Spirit out of the number of others and neerely united unto Christ and so true Saints indeed begun from the foundation of the world and by a continuall succession even unto these times gathered together and continued by the bond of the holy Spirit and to be continued even unto the end of the world yea to all eternitie in part already triumphing with Christ in the heavens and in part as yet militant on earth for Christ with sundry enemies preaching and hearing the word of the Gospell administring and receiving the holy Sacraments and in publike and private looking to the observing keeping of Christs commandments DOCT. III. That the Church is a companie consisting of many THat the Church is a companie consisting of many and as it were a body compounded of divers members we are taught in holy Scripture where it is called a Eph. 1.23 the body of Christ which is distinguished by diuers members as also b Iohn 10.3 c. a flock of sheep and the Kingdome of God and c Heb. 11.10 a Citie which consisteth of divers Citizens and by other such like names DOCT IV. That the Church consists onely of the elect which are already incorporated into Christ ANd that these many whereof the Church consisteth are none other but the elect which are already ingrafted into Christ and endued with sanctitie from him we are likewise taught abundantly out of the said holy Scripture both in other places and especially in the Epistle to the Ephesians where the Apostle speaking of the Church and the members thereof saith that we are a Ephes 1.4 chosen in Christ b 7. to have redemption in him c 13. being sealed with that holy Spirit of promise d 22. that Christ was given to be the head over all things to the Church and e that the Church is his body Such a body therefore it is whose members are every one by one and the same Spirit both knit unto Christ their head and likewise one together with another from their head they receive life and from him they are endued with sanctitie so that the whole body of the Church is truely holy and therefore is called the holy Church DOCT. V. That the holy Angells are not excluded from the body of the Church ANd yet from this body of Christ which is the holy Church we do 23. not exclude the Angells and that for these reasons following a Heb. 12.22 1. Because the Apostle speaking expressely and plainly of the Church includeth therein even the Angells also 2. b Eph. 1.10 Coloss 2.10 Because they together with us under one and the same head which is Christ are gathered together into one body and Christ is manifestly by the Apostle called the head of the Angells 3. c Rev. 22.9 Because they call themselves our fellow servants and have with us the same Father and worship the same God and we are all to be together for ever in the same Citie d Heb. 12.22 the heavenly Ierusalem 4. And lastly Because they are holy And the Church is the communion of all Saints DOCT. VI. That reprobates and hypocrites although they be in the Church yet they are not of the Church WE therefore upon good grounds do believe and professe that reprobates and hypocrites although they have their dwelling in the Church and converse with the Saints yet they are not of the Church nor any members thereof forasmuch as they are not truely united unto Christ the Head nor endued with his Spirit and therefore not truely holy For the Apostle St. Iohn speaking of certain hypocrites saith thus a 1 Ioh. 2.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us They are not therefore of the Church whosoever do at length revolt from Christ and not retain perpetuall communion with Christ and with all the Saints howsoever they may for a time seeme great worthy men in the Church either bearing rule and authoritie in a Christian Commonwealth or being set over the whole Church For they are the members of Satan and not of Christ whosoever have not the Spirit of Christ but of Antichrist DOCT. VII That the Church of Christ alwayes was and is but one onely ANd we confesse that the Church of Christ alwayes was and is one onely because the body whereunto Christ was given by his Father to be the Head thereof alwayes was and is but a â—ph 4.4 one one onely Spirit whereby all the members of the body have their
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