abide in them So neither can we from Christ our head foundation tree and vine unlesse we be truely ingrafted into him by the holy Spirit and be made flesh of his flesh and bone of his bones And they do us great injurie that therefore say we deny the true participation of Christ's flesh and bloud and hold onely the participation of his gifts and benefits because we do not admit that which ought not to be admitted that Christ true body doth really passe through our mouthes into our bodyes As if the communion which is made by the holy Spirit and by faith were not true and essentiall whereas nothing can more nearely joyne divers substances and natures together into one then the holy Spirit As we see it in the incarnation of the Son of God and the creation of man compounded of soul and body Certainly if the communion with the body and bloud of Christ which is made by the Spirit onely and by faith be not true and saving unlesse the body bloud passe through our mouthes into our bodyes Christ hath not provided well for his Church And further he would have the same to be made at the receiving of the Gospell as also in Baptisme As a 1 Iohn 1.3 Iohn witnesseth of the first and the b 1 Cor. 12.13 Apostle of the second This is our confession concerning communion with Christ in generall and concerning the dispensation of salvation and life which is in Christ Iesus DOCT. XIX Errours condemned WE therefore disallow and mislike the errour of those which teach that by the opus operatum or performance of the outward work without faith and true union with Christ remission of sins may be obtained and salvation communicated unto men But we condemne for blasphemie the doctrine of those which teach that remission of sinnes and salvation may be obtained by works not commanded by God but invented by men and those such as are full of superstition and idolatrie We condemne likewise those which making no account of the ministerie of the Word teach that salvation may be had as well without as by the hearing of the Word and the receiving of the Sacraments and likewise those which contend that the children of infidells as well as the faithfull in their mothers wombes are made partakers of Christ's benefits CHAP. XIII Concerning the Gospell and the abrogation of the Law by the Gospell FOrasmuch as the Gospell in the first place and then also the Sacraments to wit Baptisme and the Lords supper are the outward instruments and meanes by the lawfull use and administration whereof our Redeemer and Lord Iesus Christ is wont to offer and dispense unto the would the benefit of redemption and remission of sinnes and communicate himself unto us his chosen by the power of his Spirit and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself Therefore we have studied and endeavoured briefely and plainly to declare unto the Church of God what is our faith and belief concerning them DOCTRINE I. What the Gospell is AS concerning the Gospall then according to the signification received and used in the Church we believe that it is none other but the heavenly Doctrine concerning Christ preached by Christ himself and his Apostles and contained in the books of the New Testament declaring unto the world most wellcome and joyfull tidings to wit that mankind by the death of Iesus Christ the onely begotten Son of God is redeemed so that for as many as repent and believe in Iesus Christ free pardon and forgivenesse of sinnes salvation and eternall life is prepared For which cause it is worthily called by the Apostle the Gospel of our salvation Eph. 1.13 DOCT. II. That the Gospel was indeed promised by the Prophets but published by the Apostles FOr though this mysterie was revealed unto the Fathers even from the beginning of the world and the Prophet also spoke concerning it yet they preached promises Evangelicall that is of the Gospell which the Iews retained amongst themselves rather then the Gospel it self which was to be published to all nations For they prophesied and foretold that which was to come but did not declare any thing present or past As the Apostle teacheth in the Epistle to the a Rom. 1.2 Romanes and Peter in his first b 1 Pet. 1.10 Epistle DOCT. III. That the Fathers by faith in the promises concerning Christ the Redeemer to come were saved as well as we which now believe the Gospell YEt we doubt not but that the Fathers which believed the promised of the Gospel concerning the coming of Christ and his breaking the Serpents head were saved as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come and that he hath redeemed the world As the Apostles abundantly teacheth both in other places and especially in the Epistle to the c Rom. 4.3 Romanes concerning Abraham and in the d Hebr. 11.1 Epistle to the Hebrews concerning all others That it is high blasphemie to say that the Fathers had onely promises of earthly things and that they received them but not heavenly as remission of sins and eternall life For what the Gospel is to us properly taken the same were the promises of the Gospel to them that is a Rom. 1.26 The power of God unto salvation to every one that believeth DOCT. IV. That the Doctrine of the Gospel for the substance thereof is most ancient yea eternall FRom whence we understand that the Doctrine of the Gospel as concerning the substance thereof is not new but most ancient being preached to the Fathers even from the foundation of the world That the Gospel not without good reason is called by Iohn the b Revel 14.6 Everlasting Gospel DOCT. V. What the parts of the Gospel be and how many THe Gospel may be reduced to three heads concerning our duty The first is c Act. 20.21 Repentance towards God The second faith toward our Lord Iesus Christ The third care a Matt. 28.20 to observe all things whatsoever Christ hath commanded us DOCT. VI. The explication of the opinion fore-going FOr the Gospel propounding and setting before us Christ with the full grace and mercie of God with full expiation and remission of sins with perfect salvation and eternall life requireth onely three things of us The first is that grieving heartily and truely for the sins committed in the whole course of our life past we desire of God even from our hearts and souls to change and renew our minds wills and affections to the obedience of his divine will earnestly studying for it and begging it of him by our prayers The second is that by faith laying hold on Christ with all the treasure of his merits we believe certainly without all manner of doubting that all our sins of the grace and mercie of God for Christ's sake onely are
pardoned and forgiven for ever that we are received into grace and made the Sons of God and heires of eternall life The third and last is that being perswaded of the free pardon and forgivenesse of our sins and eternall salvation for Christ's sake and merits we afterwards labour to keep and observe all things whatsoever Christ hath commanded us for the glorie of God and the salvation of our neighbour keeping faith alwayes even unto the end and stedfastly believing that whatsoever sins we commit in our new obedience are not imputed to us and that for Christ's sake onely as also that by the imputation of Christ's most perfect obedience righteousnesse and holinesse unto us our imperfect obedience is made perfect and so reputed and accepted for most perfect in the sight of God The commandments of Christ may be all reduced unto three That denying ungodlinesse and worldly lusts we should live SOBERLY in respect of our selves RIGHTEOUSLY in respect of our neighbour and GODLY a T it 2.12 in respect of God in this present world a 13. Looking for that blessed hope and the glorious appearing of the great God and our saviour Iesus Christ This we believe to be the sum of all that Christ requireth of us in the word of his Gospel and therefore that they are true Gospellers and Christians indeed whosoever with studious care and diligence give themselves wholly to the observation hereof DOCT. VIII In what things most especially the Gospel differs from the Law ANd it appears sufficiently by what hath been said That we confound not the Law with the Gospell For although we confesse that God is the Authour of the Law as well as the Gospel and again that b Rom. 7.12 the Law of it self is holy and just and good as well as the Gospell yet we believe that there is a great deal of difference between them and that not onely because that was delivered to the Iews onely whereas the Gospell belongeth unto all nations nor yet onely because that was temporatie and to last onely untill Christ whereas the Gospel is everlasting not yet onely because that was delivered by Moser and expounded by the Prophets whereas the Gospel was brought unto us by Christ and published unto the whole world by the Apostles Not for these reasons onely I say but more especially for these which follow First because the matters of the Law consists in commandments with curses irrevocable added thereunto if they be broken in the least part It hath indeed the promises not onely of earthly and temporall blessings but also of heavenly and eternall but yet they are all with a condition of most perfect righteousnesse and obedience and not of free grace But the Gospel is properly the message of glad tidings freely setting before us Christ our Redeemer freely pardoning and forgiving sins and saving us not requiring any thing at our hands for the attainment of salvation but onely true faith in Christ which we cannot have without repentance together with a care to do Gods will as we declared before Secondly because the Law did not enable us for the doing of that which it required for it gave us no power whereby we might be saved and so was insufficient and a 1 Cor. â— 6 a killing letter and b 7. the ministration of wrath and death rather stirring up sin then taking it away But the Gospel requireth no more of us then it enableth us to performe and so communicateth really unto us what is offered forasmuch as the holy Ghost worketh thereby in the elect at the preaching thereof stirring up in them true faith whereby to lay hold on Christ when he is offered unto them and together with him everlasting salvation For c Rom. 10.17 faith cometh by hearing of the Gospel but obedience cometh not by hearing the Law For the holy Ghost at the hearing of the Law did not enable them to keep it whosoever heard the same whereas it doth stirre up faith in the elect at the hearing of the Gospel For which cause as the Law is called the killing letter so the Gospel is called the quickning Spirit or the a 2 Cor. 3.6 Spirit giving life And therefore it is a true and effectuall instrument and meanes unto salvation to every one that believeth From whence followes a third difference which is this that the Law was not wrote in the hearts of men but in tables of stone so that there was not any change in men wrought thereby But the Gospel is wrote in the hearts of the elect by the holy Ghost and worketh in them b 2 Cor. 3.18 a change and true renovation being used by the holy Ghost as an instrument of our sanctification and salvation DOCT. VIII That by the Gospel the Law of Moses is partly taken away and partly not IT appears manifestly by what hath been said what our faith is concerning the abrogation of the Law by the Gospell We believe first that by the Gospel forasmuch as it declareth unto us the fulfilling of all things which were fore-told by types and figures in the old Testament concerning Christ as we shewed before in the 11. Chap. The Law concerning Ceremonies and sacrifices and all the externall Mosaicall worship is absolutely abrogated according to that of the Apostle teaching that they were a Hebr. 9.10 imposed on them untill the time of reformation and that of the Evangelist that b Iohn 1.17 the Law was given by Moses but grace and truth by Iesus Christ Secondly Forasmuch the Gospel is one instrument of the holy Ghost whereby we are ingrafted and united unto Christ and made partakers of redemption and salvation as we shewed in the 12. Chap In that regard we confesse that even the Morall Law also as concerning the curse denounced against the transgressours thereof is by the Gospel of Christ abrogated according to that of the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus A signe whereof this is that they d ibid. walk not after the flesh but after the Spirit But forasmuch as the Doctrine of the Gospel requireth repentance of us and sanctitie of our whole life and that we live soberly righteously and godly In this regard I say it taketh not away the Morall Law For it agreeth altogether with the Doctrine of the Gospel concerning eschewing vices and following after virtues Thirdly and lastly forasmuch as Christ by his Gospel hath not taken away the Politicall or civill Laws by which commonwealths are governed which are agreeable to the Law of nature Therefore we leave it free to Magistrates to use the Laws which were delivered to the commonwealth of the Iews and to govern their people thereby considering that there are none more equall and just then they Wherefore if there be any one that dare presume to say that by the Gospel of Christ the government of commonwealths is overturned or troubled he offers
the satisfaction and performance due from them and that most certainly we are not commanded to ask any thing of God but what God is willing to grant and Christ hath cancell'd the obligation of our whole debt having made perfect payment and satisfaction thereof in our behalfe DOCT. III. That the afflictions wherewith the Saints are exercised after the pardon of their sins are not punishments or satisfactions for sins past but fatherly chastisements to restrain from future BUt for that God useth to afflict and scourge his children in sundry manners after forgivenesse of their sins we believe that he does it not to that end satisfaction either in whole or in part might be made thereby to his justice for sins committed since one full satisfaction of Christ imputed unto us is more then enough thereunto but that by them as by the strokes of a father which conduce much to the morification of sin dwelling in us we may be rendred more cautious hereafter and suffer not our selves so easily to fall into sin any more T. 7. de pecc mer. rem l z. c. 33. 34. wherefore with St. Austin we style them the combats of faith and exercises of the Saints but not the punishments of sin and accordingly teach them to be really so DOCT. IV. That properly sins are forgiven by God alone freely and through Christ the Mediatour Isai 43.25 WE believe also that sins are properly for given by God alone by by grace through Christ the Mediatour since it is he alone against whom properly sins are committed either mediately or immediately when we transgresse his Law and it lies in the power of the Creditors only to shew kindnesse to his debtors and remit their debts Whence also Christ as man a Luke 23.34 prayed the Father in behalf of those that crucified him that he would forgive them and pardon their sins and moreover for that the Iews said b Luke 5.21 Who can forgive sins but God alone he confirmed the same partly by being silent and partly by doing a miracle Wherefore inasmuch as Christ did forgive sins by his own authority we believe with the Fathers that it is evidently inferr'd that he is the true God seeing this cannot be done by any mere creature unlesse ministerially as they say and in the name and by the authority of God which we know to be given not to one only Mat. 18. Iohn 20.23 but to all the Apostles equally and consequently to all lawfull ministers of the Gospel DOCT. V. That Christ being both God and man doth indeed forgive sins but after a different manner as he is God and as he is man FRom whence flows this consequence which we confesse that Christ both God and man together with the Father and the holy Ghost doth forgive sins but this he doth after a different manner as God and as man For as God he doth it properly by his own authority truly and effectually but as man he doth and did it in the flesh as a cooperatour with the Deity by his humane will consenting with the divine and pronouncing the words Thy sins are forgiven thee And the same is attested by the exposition of Leo the first in an a Eph. 10. cap. 4. Epistle to Flavianus in these words Either form viz. of God and man acts in communion with the other what is proper to it namely the word working that which is proper to the word and the flesh doing that which belongs to the flesh To remit sins was an action proper to the divine nature but to say Thy sins are forgiven thee was humane DOCT. VI. That remission of sins is offered in Christ alone and obtained by the elect alone indued with faith BUt as in Christ only the Mediatour and Redeemer as head of the whole Church a Eph. 1.7 we have redemption through his bloud the forgivenesse of sins so that there is none without him so also we believe that the elect only being indued with true repentance and true faith and ingrafted into Christ by the holy Spirit as members into their head are made partakers of the same wherefore although forgivenesse of sins be pronounced to all men by the Gospel yet they are never forgiven to reprobates such as are impenitent and unbelievers but do alwayes remain upon them through their own fault and defect DOCT. VII That to the believing elect all their sinnes together are forgiven WE believe also that as Christ by once offering himself satisfy'd not for some but all our sins so also when we truly repent forgivenesse not of some only but of all out sins together is offered unto us by Christ and through Christ in the Gospel communicated by the holy Spirit and received by faith seeing God hath declared by a parable that he doth forgive the whole debt and not a part thereof DOCT. VIII That remission of sins is dispersed only in the Church received by faith alone and that onely in this life LAstly to conclude we believe that as in Christ onely remission of sins is to be found so also is the same dispersed in his Church alone and that as it was purchas'd for us a Mat. 18.23 c. by the merits and bloud of Christ alone so also it is received without our merits by a true faith only in Christ and that as in this life only the Gospel is preached and pardon of sins declared to those that repent and believe so also that we can only be made partakers of the same in this life seeing after it there is no place for faith and repentance and consequently the Church cannot longer by any ministry advantage those that are deceased towards the obtaining pardon for them according to that of St. Cyprian to Demetrius After departure from hence there remains no place for repentance no effect of satisfaction Here life is either lost or gained here provision is made for eternall salvation by the worshipping of God and believing in his mercy DOCT. IX The confirmation of the same doctrine from the order observed in the Creed WE expound the article of forgivenesse of sins in the Creed according to these three heads namely first that this article is placed next those of the Church the Communion of Saints to the end we might understand that remission of sins is not dispensed and hath no place out of the Church Secondly that it is placed after the confession of our faith in God the Father in the Son and in the holy Ghost and after that faith whereby we believe the Church of Christ to be holy and to consist of the society and Communion of Saints to the end we might declare that we do obtain remission of our sins continually not by reason of our own merits but through faith in God the Father the Son and the holy Ghost and because we are in the Church and have Communion with all Saints And lastly from this order of the articles of
the Romanes and others not converted unto the faith were in them the singular gifts of God DOCT. VI. The Confirmation of the fore-going opinion FOr all infidels or unbelievers are not indued with the same or alike equall virtues sciences That even from thence it may manifestly appear that they are not the gifts of nature but the gifts of God added unto nature DOCT. VII That in things belonging unto God and true pietie the unregenerate man can do nothing BUt as concerning things belonging unto God true pietie and religion and a Christian life we believe that the mind of an unregenerate man is so blinded and his heart so depraved and all his powers and faculties so weak or none at all that he can neither truely know God nor the things of God neither love him nor desire things pleasing unto him much lesse obey his will as he ought For according to the Apostle a 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he perceive or understand them How can he then of himself either will or do any thing b Iohn 15.5 Without me saith our Saviour ye can do nothing DOCT. VIII The confirmation of the fore-going opinion FOr even as a man dead to men and nature can perform no action belonging unto men and nature So neither can he which is a Pâ—â— 2. â— dead to God in trespasses and sinnes truely know those things which belong unto God and true pietie much lesse can he do them but he lies rotting and stinking in his sinnes unless he be delivered from them by the grace of God through Christ and so be restored again unto life But all men that are without Christ and not regenerated by the Spirit of Christ are truely dead and therefore they are truely said to be b Iohn â— 21 quickned to be raised from the dead and to be regenerated or born again whosoever are by faith in Christ delivered from their sinnes and ingrafted into Christ DOCT. IX Errours condemned THerefore we condemne all Pelagians which teach the contrarie lifting up the power and strength of free-will against the grace of Christ And we detest and abhorre the opinion of the Manichees and all others which will have a man to be like a stock as if he had no judgement or libertie of will at all in civil matters CHAP. IX Concerning the Promise of Redemption and Salvation through Christ DOCTRINE I. That Christ the heavenly man was of grace promised to save us WHen a 1 Cor. 15.47 the first man which was of the earth earthy was b Gen. 3.17 fallen into such a miserable estate and condition by his own fault through disobedience and not he onely but together with him all his posteritie which sinned in him and were to be c Psalm 5â— 5 conceived in sin to be born d Eph. 2.3 the children of wrath We believe that God of his mere grace and mercie to Adam and Eve and in them to all mankind e Gen 3.15 Matt. 1.21 promised another man f 1 Cor. 15.47 from heaven of the true substance of man indeed but to be a Luk. 1.34 conceived without the seed of man and therefore to be b Isa 7.14 Matt. 1.23 Luk. 1.34 born of a Virgin c Heb. 4.15 without sinne in whom as in another head of mankind consisting of a divine and humane nature being the true d Heb. 1.3 expresse image of God the Father and filled with the holy Ghost that might be fulfilled which in the first head succeeded not through his own fault that is That he the second man in our name and for us which were to be e Rom. 6.5.11.7 grafted into him by his Spirit and by spirituall generation to be f Eph. 5.29 flesh of his flesh and bone of his bones might most perfectly g Rom. 5.19 obey God the Father and by his h Phil. 2.8 obedience and death take away sinne appease the wrath of God redeem us justifie us sanctifie us rule us by his Spirit set us at libertie give us grace and strength to that which is good and finally save us unto everlasting life and glorifie us DOCT. II. That the Promise Concerning the Redemption by Christ was necessarie FOr Adam not as a private person but as the parent and root of all mankind as he was indued at the first with righteousness that he might propagate it unto all his posteritie as in an inheritance for which cause it is commonly called Originall righteousness So by his disobedience he hath transmitted unto all men great unrighteousnesse in stead of righteousnesse and eternall death in stead of life eternall Necessarie therefore was it that there should be another head that is Christ from whom by reason of his obedience there might be derived on all his members true and heavenly righteousnesse holinesse and life DOCT. III. To what end the Promise was made presently after that the sinne was committed WE believe That therefore the promise was presently after the sinne committed made from the begining of the world and afterwards by the holy fathers was often repeated expounded and confirmed by divers wayes signes and seales That not only we which have been since the coming of the Messias but also all others from the foundations of the world as many as should believe this promise and by true faith embrace Christ to come might also be made partakers of redemption justification and salvation DOCT. IV. That from the beginning of the world as many as believed on Christ to come were saved WE believe That from the beginning of the world as many as believed on Christ promised and to come they were grafted into him by faith they were made partakers of his future obedience passion death and redemption they did eate his body which was afterwards to be delivered and drink his bloud which was afterwards to be powred out and last of all they were all Christians indued with the Spirit of Christ and saved unto everlasting life no lesse then we are DOCT. V. Errours condemned ANd further we condemne and detest their opinon which hold that no man was saved before the coming of Christ and that the Fathers which were before received no promise of eternall salvation but onely of things temporall CHAP. X. Concerning the Law DOCTRINE I. That the Law of Moses came between the promise of salvation by Christ and the fulfilling thereof and to what end BUt between the Promise of Redemption by Christ which was first made unto Adam and afterwards more manifestly declared unto others but especially unto Abraham sealed by the Sacrament of Circumcision and as it were confirmed by the death of Isaac the first born offered for a sacrifice and established by an everlasting covenant Between this promise I say and the fulfilling thereof the Law which was delivered by Moses came between the people which descended from the seed of Abraham of
the divine nature DOCT. VII As the first union so likewise the second is made by the power of the holy Ghost NEither doubt we but that the Son of God our Lord Iesus Christ as in the first union by the power of his Spirit he assumed and took upon him our flesh and bloud for he was conceived man by the holy Ghost and that without sinne for which cause also he is called the a 1 Cor. 15 4â— Heavenly Man so also in the second he gives us his flesh and his bloud and communicates himself wholly unto us and by this communion so knits conjoynes and incorporates us unto himself by the efficacie of his Spirit that still the bond that knits Christ unto us and us unto him is the same Spirit which Spirit as it effected in the wombe of the Virgin that the Son of God became flesh of our flesh and bone of our bones So also by working in our hearts and incorporating us into Christ it effecteth likewise that we by the participation of the body and bloud of Christ become flesh of his flesh and bone of his bones especially when it stirreth up faith in us whereby we embrace and lay hold on Christ and acknowledge him to be true God and Man and so a perfect Redeemer and Saviour DOCT. VIII That our union with Christ is in such sort Spirituall that it is notwithstanding true and reall SO believe we this other union also no lesse almost then the former if I may so speak to be Spirituall that yet it is true and reall For by the Spirit of Christ we though here on earth are really and truly joyned with the body bloud and soul of Christ now raigning in heaven and with his divine nature abiding in us insomuch that this mysticall body which consisteth of a 1 Cor. 12.12 Christ as the head and the faithfull as the members thereof is sometimes simply called Christ So great is the conjunction of Christ with the faithfull and the faithfull with Christ that it is not amisse in some sort to say that as the first union was of two natures in one Person so also this of many Persons as it were into one nature according to these texts of Scripture b 2 Pet. 1.4 That you might be partakers of the divine nature and We are members of his body of his flesh and of his bones DOCT. IX The Confirmation of the opinion fore-going How close and near this union is FOr as in man the soul which is one and the same and all in every part as well in the head and every particular member as in the whole body together causeth all the members to be united and grow together into one body under one head So also by the power of Christ's Spirit which is one and the same in Christ and in all the faithfull it cometh to passe that all of us being both in body and minde knit together into one Spiritually become one and the same body with Christ our head one body I say mysticall and Spirituall because it is connected and compacted together by the most secret bond of the same Spirit CHAP. X. That this union forasmuch as it is made by the holy Ghost cannot be hindred by any distance of place FRom whence it followes that this true and reall union though Spirituall of our bodyes and souls with the body and soul of Christ cannot be hindred by any no not the greatest distance of place because it is made by the efficacie of that Spirit which reacheth from earth even up to heaven and higher then so and knitteth together the members of Christ here on earth with the head in heaven sitting at the right hand of the Father conjoyning them together in one so closely and nearely as the soul of man doth the armes legs hands and feet and the other members with the head into one body though the man should be so great and tall for stature that having his feet set in the Centre of the earth his head should reach to heaven even to the ninth spheere So great is the virtue and power of the soul How great then is the virtue and power of the holy Ghost who is true God and omnipotent DOCT. XI That the holy Ghost by whom this union is made is given by Christ at the preaching of the Gospell and the administration of the Sacraments WE believe further that this Spirit by which Christ knitteth himself unto us and us unto himself his flesh with ours and ours with his is communicated by Christ at his own pleasure and according to his grace when and where and after what manner it pleaseth him but ordinarily at the preaching of the Gospell and the administration of the Sacraments A visible testimonie whereof there was in the infancie of the Church when as we read those which received the Gospell and were baptised or on whom hands were laid beside the invisible grace of regeneration received also sundrie and sensible gifts of the Spirit DOCT. XII That this union is the principall end of the Gospell and Sacraments FRom whence we easily gather what is the principall end of the preaching of the Gospell and the administration of the Sacraments to wit this Our communion with Christ the Son of God who for us was made flesh who suffered died for us but now raigneth in heaven and communicateth salvation and life to his elect and chosen Our Communion with Christ I say here inchoate and begunne but hereafter to be perfected and finish'd in heaven that further by this our true and reall connexion conjunction with his flesh and bloud and his whole Person we may at length be made partakers of eternall life which was purchased by him and resideth or abideth in him DOCT. XIII That this union is not imaginarie nor made by participation of gifts onely but also by communication of substance BUt for this cause do we call this our present incorporation with Christ true reall and substantiall to meet with the errour of those which think that the union which we hold is but onely imaginarie and therefore false or if true that then it is onely by the participation of Spirituall gifts and the grace of Christ without the communication of the substance of his flesh bloud DOCT. XIV That this union is made by no other means but onely by the holy Ghost and by faith BUt again lest any should falsely imagine that we hold this union to be made with the flesh of Christ either as if it were here really present upon earth by any Physicall or naturall contact whether grosse or subtill as all siensible things are united with the sense some after a more grosse and others after a more subtill manner Or else with the same flesh as it is abiding in heaven by Species in the minde which the Philosophers call Intelligible as all things Intelligible are united with the Intellect which receiveth them by certain images and mentall
concerning ubiquitie a thing odious to God and his Church fetcht out of the distinction of the School-men but contrarie even to the opinion of the School-men had then nothing at all helped them And this is our belief and confession concerning the communion the true eating and the true presence of Christ's body DOCT. XVIII What rites and ceremonies are to be used at the celebration of the Lord's Supper COncerning the rites and ceremonies to be used at the celebration of the Lords Supper this onely we say That those are most to be approved which come nearest to the practice of the Apostles CHAP. XVII Concerning faith hope and charitie DOCTRINE I. That faith is very necessarie unto our communion with Christ and so that we may be made partakers of salvation FOr the ingrafting us into Christ and the furthering our communion with him the holy Spirit indeed useth externall meanes and instruments to wit the word of the Gospel and the Sacraments But yet unlesse by the same Spirit there be stirred up in us faith whereby we may embrace Christ offered unto us with all his treasures we must confesse that those outward meanes and instruments are not at all profitable unto us to salvation And therefore we doubt not to say that faith is necessarie to unite us unto Christ and to make us partakers of his benefits DOCT. II. What is understood by the name of faith BY the name of faith we understand not any humane opinion or perswasion concerning God and concerning Christ Eph. 1. â— but the gift of divine wisdome and prudence stirred up in our hearts by the holy Spirit upon the hearing of the word whereby giving assent unto all the word of God revealed in the holy Scripture and the Gospel most especially which brings us joyfull tidings of our redemption wrought by Christ we do therein truely understand God and his will Christ our Mediatour and his benefits we do certainly know and most lovingly embrace them we do upon a firme confidence which we conceive of the mercy of God and his infinite love towards us call upon him whereby we are as it were set on fire and inflamed to love him again and are forced as it were to performe faithfull service unto him and constantly throughout the whole course of our life glorifie him by our good works and deeds of charitie towards our neighbour DOCT. III. The confirmation of what hath been said concerning faith FOr true faith is not from the wit of man or naturall ingenie but it is the a Phil. 1.29 gift of God neither is it given unto all but to b Tit. 1.1 Act. 13.28 the elect onely neither is it onely an opinion uncertain and doubtfull but c Heb. 11.1 the substance of things hoped for firme and sure and a most certain evidence of things not seen neither cometh it by the hearing of humane reason but d Rom. 10.17 by hearing the word of God and relyes onely on the authoritie of Gods word and promise neither is it an hypocriticall and feigned assent but sincere and e â— Tim. 1.15 out of a pure heart neither is it a temporarie perswasion f Matt. 13.21 during for a while but constant and perpetuall although it be often weakened by our sins neither is it blind and rash but the onely g Eph. 1.8 wisdome whereby we know God and Christ and heavenly things and Christian prudence whereby we are taught not to abuse that knowlege of God but to use it to a right end neither is it a Iam. 2.20 dead but living and b Gal. 5.6 working by love DOCT. IV. That faith cometh not all at once but hath it's increase from time to time BUt although the faith of the elect never faileth totally and altogether but ever liveth yet we never knew it so perfect and complete in any but that every day it stands in need of increase for which the c Luk. 17.5 Apostles themselves prayed and we also at all times ought to pray DOCT. V. That confession of the truth cannot be separated from true faith WE believe also that true faith cannot consist without a willingnesse and readinesse to confesse the truth ingenuously as occasion is offered d Rom. â—0 10 For as the Apostle saith With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Wherefore we condemne libertines and others of the same mold and stamp who think that it is free for them in every place and in all companie to dissemble the truth and to fit themselves for all religions DOCT. VI. That hope ariseth from faith WE believe also that hope ariseth from faith and that faith is the foundation thereof according to the Apostle a Heb. 11.1 Faith is the substance of things hoped for For therefore do we hope for things to come and through patience assuredly expect them because we have the promise of God which we believe and whereon we rely DOCT. VII What hope is NOw hope is the gift of God whereby what good things God hath promised though yet neither had b Rom. 8.24 nor seen we do through patience waiting on the mercy of God for the onely merits of Iesus Christ so assuredly expect as we do certainly believe DOCT. VIII From whence ariseth the certainty of hope FOr the hope of us Christian men ariseth not from humane promises neither is it nourished by humane merits nor relyeth it thereupon but being supported and upheld by the onely truth of divine promises confirmed unto us many wayes and sealed in our hearts as likewise by the almightie power of God which promiseth declared in generall towards all believers but most especially manifested in Christ at what time he raised him up from the dead and exalted him above all heavens to sit at his right hand and again by the obedience of Christ alone on whom we believe and in whom we trust it doth certainly and constantly expect the complement or accomplishment of our salvation to wit the resurrection from the dead the glorious coming of the great God and our Lord and Saviour Iesus Christ and a full and plenarie possession of an heavenly inheritance DOCT. IX That from faith ariseth also love and charitie WE believe also that true charitie ariseth from true faith for faith worketh by love and thereby is declared the efficacie of faith St. Paul teacheth that the a Gal. 5.6 faith in Christ which is most available is that which worketh by love and to this purpose saith St. Iohn b 1 Iohn 4.2 He that loveth not knoweth not God Therefore we do not acknowledge them for brethren whosoever boast of their c Iam 2.15 16 faith and yet have not charitie For d 26. faith without works is dead DOCT. X. That charitie is the gift of God WE believe also that even charitie it self is the gift of God whereby we are so affected that with all our
whom we have offended and before all the Church also when it is expedient they are not without testimonie in the holy writ Moreover if any man oppressed with the waight of his sins and perplexed with tentations is desirous to receive counsell instruction and consolation privately either from a Minister of the Church or any other Christian brother that is exercised in the Law of God we dislike it not Neither condemne we those Ecclesiasticall satisfactions of which Tertullian Cyprian and other Fathers speak which consisted onely in this that the persons delinquent and offending should give unto the Church publikely some certain outward testimonie of their true Repentance which they called doing of penance But we condemne those superstitions which having since been superadded butchering of consciences and wicked and ungodly opinions whereby the benefit of the death and satisfaction of Iesus Christ who alone hath purged away our sinnes and perfectly redeemed us from guilt and punishment is much impaired CHAP. XIX Concerning Justification DOCTRINE I. That whosoever are indued with the gift of Repentance are indued also with the gift of faith are ingrafted into Christ and in him justified WHosoever a Isai 56.2 is poor and of a contrite Spirit and detesteth his sins from the bottom of his heart and repenteth him truely of the evil course of his life past and a Psal 32.6 prayeth unto God with sighes and grones for remission of his sins b Matt. 5.6 hungreth and thirsteth after the true righteousnesse of Christ we believe that as he is indued by the holy Spirit with the gift of true Repentance towards God so also that he indued with the gift of a lively faith and knit unto Christ his head as a member thereunto ordained from eternitie and that therefore in him he obtaineth remission of sin and is indued with the perfect righteousnesse of Christ and so reputed just and absolved from all guilt for the merits of Christ into whom he is ingrafted For thus saith the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus and again d 1 Cor. 1.30 Who of God is made unto us wisdome and righteousnesse and sanctification and redemption DOCT. II. That whosoever for Christ into whom he is ingrafted is reputed just is also indued with the gift of inherent righteousnesse FUrthermore we believe that whosoever is for Christ into whom he is by the holy Spirit ingrafted reputed righteous and is also righteous indeed having already obtained in Christ remission of sins and the imputation of his righteousnesse he is presently indued with the gift of inherent righteousnesse in such manner that he is not onely most perfectly and fully righteous in Christ his head but hath also in himself true righteousnesse whereby he is made truly conformable unto Christ Although whilst we are in the flesh our righteousnesse can never be so perfect but still by reason of our corruption it will be blemished with many stains of sin Concerning which kind of righteousnesse thus saith St. Iohn a 1 Ioh. 3.7 He that doth righteousnesse that is righteous works is righteous And both these kinds of righteousnesse the Apostle St. Paul alwayes joyneth together both in the Epistle to the Romans and also in other Epistles and further teacheth that by Christ they are both bestowed on the faithfull which also he confirms in his Epistle to the Philippians Phil. 1 1â— Concerning he latter kind of righteousnesse whose fruits are made manifest unto men we say that it is so evident a testimonie of the former that where it is wanting we professe with the holy Apostles there can be no place for the former So farre are we from loosing the raines to all impietie by teaching the Doctrine of justification by faith alone apprehending remission of sins and the righteousnesse of Christ DOCT. III. That forasmuch as our inherent righteousnesse is alwayes very imperfect through our fault therefore before God we are justified by the righteousnesse of Christ onely BUt notwithstanding what hath been said we confesse that this inherent righteousnesse is through our pravitie so imperfect that by the righteousnesse of Christ alone whereby our sins are not imputed to us not onely at the beginning of our conversion when as of ungodly men we are made godly but afterwards also even to the end of our life we are justified before God and accounted for righteous The Prophet David saith as much and the Apostle subscribes unto it a Psal 32.1 Rom. 4.7 Blessed is he whose transgression is forgiven and again b Psal 32.2 Blessed is the man unto whom the Lord imputeth not iniquitie and again c Psal 143.2 In thy sight shall no man living be justified Therefore we conclude that our true justification before God consists onely in the remission of our sins and the imputation of Christs righteousnesse unto us DOCT. IV. That by faith it is felt and found whether a man be justified in Christ and that therefore he is said to be justified by faith BUt because justification is not without the knowledge sense and assent of him that is justified which is spoken and to be understood of those which are come to ripenesse of years and that sense is the sense of faith Therefore we say that then at length a man is justified by faith when he is ingrafted into Christ and upon a sense and feeling thereof is perswaded that of the mere mercie of God for the onely obedience satisfaction and sacrifice of Christ into whom he is ingrafted his sins are so remitted that he is absolutely freed from all guilt and punishment due unto the same and so perswaded that the perfect righteousnesse of Christ is in such manner imputed unto him that thereupon he finds and feels that eternall life is as due unto him as it was to Christ and so comes to understand that justification is merely and truely of grace and not due unto his good works DOCT. V. The confirmation of what was last said and what it is to be justified FOr first in holy Scripture as well in the Old Testament as in the New but especially according to St. Paul where he speaks professedly concerning this matter to justifie signifies to remit sins and so to absolve from all guilt and punishment to receive into grace and favour to pronounce one righteous and to account him for righteous not such a one that is simply and absolutely unrighteous but one that is no longer unrighteous by reason of remission of sins obtained And further although whomsoever God in Christ hath from eternitie elected to be his Sons he doth acknowledge the same to be his in Christ and of his mere grace makes them acceptable unto himself in the beloved Yet because we are never truely in Christ untill such time as we are by the holy Ghost ingrafted and incorporated into him and that cannot be wrought in us as many as are of years untill we
remission of sins and the imputation of Christ's righteousnesse and not by works although by them is declared that a man is justified and righteous BUt if the question be moved concerning the former our answer is that a man is never justified by his own works but alwayes by faith alone properly yet this we say that by works it is declared whether or no a man he righteous as well by the one as by the other forasmuch as no man is justified by the former but he is also endued with the latter both are declared by good works In which sense we do not doubt but St. Iames did speak DOCT. XII Errours condemned WE therefore condemne all Pelagians whose opinion it is that infants are conceived without sin and therefore have no need of remission of sins and the benefits of Christ to their salvation we condemne likewise those which teach that although they have need of remission of sins yet it may be obtained without faith on Christ and likewise those which although they grant that there is need of faith on Christ yet hold that not sufficient but require also our works as merits and those necessarie for the obtaining of remission of sins but especially we condemne those which have taught that this is done by their impious adorations worshippings and superstitions Neither like we those which have delivered either by word or writing that we are not justified by any other righteousnesse but that which is inherent and within us But yet again neither like we those whosoever have thought that remission of sins can consist without inward renovation and righteousnesse We further condemne those which think that they may be justified by that faith concerning Christ which is commonly called historicall but by St. Iames no better the a dead faith which is none at all Last of all we condemne the opinion of those which have taught that a man is justified not by remission of sins and the imputation of Christ's righteousness but by the very essentiall righteousnesse of Christ as they call it really communicated unto us CHAP. XX. Concerning the Free-will of a man regenerate and his power unto that which is good DOCTRINE I. That those which are justified in Christ are in him also regenerated and from him receive power unto all that which is good WE believe that as many as are ingrafted into Christ as they are in him justified so also they are in him regenerated and become new creatures by the participation of his divine nature and therefore that they are made free and receive from Christ himself as members from the head and vine branches from the vine both power to eschew evil and to follow that which is good For the Lord himself saith it a Ioh. 8. â—6 If the Son shall make you free ye shall be free indeed And then are we made free when we are ingrafs ted into Christ and regenerated by his Spirit For the Apostle saith it a 2 Cor. 3.17 Where the Spirit of the Lord is there is libertie DOCT. II. That Christ liveth and worketh in those which are regenerate FOr we believe that b Gal. 2.10 Christ liveth in us as many as are regenerated by his Spirit and that he liveth not idle but c Pila 13. worketh in us both to will and to do of his good pleasure and by his d Rom. 8.36 Spirit also helpeth our infirmities DOCT. III. That the man regenerate even in actions pertaining to the naturall and humane life carries himself more worthily then the unregenerate and therefore is more free SO the regenerate man besides that he retaineth his will alwayes free from coaction as even the unregenerate man himself doth he doth in all actions pertaining to the naturall and humane life wherein the man unregenerate hath any power carry himself farre better and more worthily then the unregenerate doth forasmuch as even in these actions he is moved by the holy Spirit illuminating his understanding guiding his will and cogitations and drawing forth actions out of a good fountain that is a good heart and directing them to a good end that is to the glorie of God The holy Apostle teacheth us thus much where he saith a 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glorie of God And therefore even in this kind of actions he is more free then the unregenerate because he is not by his own lusts and concupiscences carried away unto these actions as the unregenerate is but being moved by the holy Spirit whatsoever he thinketh willeth worketh he doth all more circumspectly more prudently and more religiously being alwayes wholly intent upon this that all may be done to the glorie of God his own salvation and the good of his neighbour For he alwayes keepeth in minde that of the Apostle b Rom. 14.7 None of us liveth himself and no man dieth to himself c â— For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's And therefore he commendeth all his actions to the divine providence and saith with St. Iames or at least thinketh thus with himself a Iam. 4.15 â— If the Lord will I will do this or that I will go to such a place or such a place but alwayes If the Lord will DOCT. IV. That for the attaining unto morall virtues also the regenerate man is more free and hath more power then the unregenerate MOreover although we confesse that a man unregenerate by Gods especiall aid and assistance may attain unto morall vertues Yet we believe that this especiall aid and assistance is farre more excellent in the regenerate and that for the presence of the holy Spirit whereby he is illuminated guided and governed So that the b Fathers have justly demonstrated against the vain boasting of the Gentiles that even those virtues which they call Morall are in Christians farre different from those which have been or can be in Infidells a Tertull Apolog cap. 45. August contra Iul. Pel. lib. 4. cap. 3. At de Civit. Dei lib. 19. cap. 25. Orig contr Cels and unbelievers because in them they are no more but the mere shadowes of virtues but in true Christians virtues in deed truely so called DOCT. V. That for the understanding choosing and performing the things of God and which pertain unto his Kingdome the regenerate man onely is truly illuminated guided and governed by the holy Ghost BUt we believe that for the understanding choosing and performing of such things as belong to the true Kingdome of God the regenerate onely are so guided and governed by the Holy Ghost that they onely understand them will them and perform them For the Apostle saith it a 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God neither can he know them But concerning the regenerate man
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
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
connexion together with the Head b 6. One onely God to worship whom and to glorifie him for ever we are all elected and called c 5. one faith of all believers one salvation and one celestiall inheritance in regard whereof Christ alwayes called his Church one and his flock one We do not therefore make the Church which was from the beginning of the world and before the coming of Christ to be another from that which now is and ever shall be even to the end of the world but we hold it to be one at all times and in all places and of all persons truely joyned unto Christ And therefore we say that the communion of all Saints is one and we are perswaded out of holy Scripture that whosoever do make a finall revolt or departure therefrom they do not belong unto this one body DOCT. VIII That there is but one Head of the Church to wit Iesus Christ FRom hence are we confirmed in the faith that seeing the Church of Christ which is his body is but one therefore the Head thereof is and alwayes was but one Now by the name of Head we understand him who from the beginning of the world was by God given unto the Church to this end that he should be at length made partaker of the same nature with it and redeem it and closely unite it unto himself and quicken it and illuminate it with the splendour of his wisdome and inflame it with the ardent heat of divine love and effectually move it unto all good desires and good works and perpetually guide governe and preserve it For besides dayly experience in nature we are caught it out of the holy Scripture that these are the proper operations of the Head in respect of the body But we acknowledge none that doth or can perform these for the Church besides Iesus Christ not denying in the mean time but there may be one head of all the hypocrites which are in the Church and consequently of a hypocriticall Church it self forasmuch as the Prophets did foretell thus much and the Apostles also have confirmed it But we believe and confesse with the holy Apostles that the a Eph. 1.22.4.15.5.23 Col 1.18 Head of the true Church is but one onely to wit Iesus Christ DOCT. IX That this Church is truely holy FRom whence also it followes that this Church is truely holy and that for these reasons 1. Because it hath a most holy and sanctifying Head 2. Because no sins are imputed to it 3. Because from the Head it drawes the Spirit of Sanctification 4. Because whatsoever sanctitie is in the Head all the same is imputed to every particular member DOCT. X. That the Church is also truely Catholike WE confesse also that it is truely Catholike that is Universall Because the Head thereof is Catholike and eternall at all times from the foundations of the world even unto the end thereof out of all sorts of men and nations and places gathering and knitting unto himself the members of the body and governing ' guiding and preserving them unto himself unto eternall happinesse DOCT. XI That this one onely Church is partly Triumphant in the heavens and partly Militant on the earth BUt yet we acknowledge that this Church although it be and for ever hath been but one onely yet it is so distinguished that one part thereof is Triumphant in heaven together with Christ who was raised from the dead and now sitteth at the right hand of the Father and the other part on earth fighting still with flesh and bloud with the world and with the devil From whence is received amongst all the godly that distinction of the Church into Triumphant and Militant CHAP. XXIIII Concerning the Church Militant ALthough from what we have confessed concerning the Church in generall there is none but may easily gather and perceive what our belief is concerning the Church Militant in particular Yet that it may the easier and better be understood we purpose to declare and explane our opinion apart concerning it partly by a brief repetition referring hither what hath been said concerning the whole and partly adding what is proper hereunto DOCTRINE I. A Description of the Church Militant WE believe then that the Militant Church is a companie of men a Eph. 1.4 chosen unto eternall life in Christ before the foundation of the world out of every nation and kindred who in time by the b Matt. 28.19 Mark 16.15 Rom. 10.14 preaching of the Gospel and the holy Spirit being called out of the world unto Christ and out of the kingdome of the Devil unto the kingdome of God gathered into one body under one c Eph. 1 22. Head which is Christ and so truely justified and sanctified wheresoever they be and how many or how few soever they be do heartily and with one consent professe the same faith in God and in Christ the same hope of a celestiall inheritance and that for the onely merits of Christ the observing and keeping the same commandments given by Christ and therefore brotherly love one towards another and charitie towards all who preach and hear the word of the Gospel administer and receive the holy Sacraments according to Christ's institution and use all care and diligence that all men may live soberly justly and godly in this present world as long as they are in the flesh ever a Eph. 6 12 c. fighting for the kingdome of Christ against sin dwelling in the flesh against the world whether alluring them unto sin or persecuting them for Christ's sake and against the devil waiting through patience for the coming of Christ and for eternall happinesse Amongst whom there are also many reprobates and ungodly b Matt. 13.5 c. and 21. 1 Ioh 2.19 hypocrites professing the same Christ But as they are themselves nothing lesse then of the Church so neither doth their hypocrisie and ungodlinesse take away the Church or extinguish blot out the name of the Church For we deny not but under the name of the Church hypocrites also which are in it are comprehended because the Lord himself saith that it is like unto a flour in which there is wheat and chaffe unto c Matt. 13.24 a field wherein is wheat tares into a net in which are fishes good and bad unto ten a Matt. 25.1 2. virgins whereof five of them were wise and five foolish But yet we deny them to be of the Church For the Lord again taught as much in that place where he said that he would b Matt. 16.18 build his Church in such a manner that the gates of hell should not prevail against it and St. Iohn confirmed it in his Epistle where he said thus c 1 Ioh. 2.19 They went out from us but they were not of us This we believe to be a true description of the Church Militant for it hath manifest testimonies out of the holy Scripture DOCT. II.
God expounded by the Word of God it selfe and understood agreeably to the first principles of faith or as they say according to the analogy of faith to the glory of God and salvation of his people For so we find it commanded by God and Moses and to have been observed by all godly Princes DOCT. VI. The explication of this opinion in particulars FIrst therefore we believe it the duty of a godly Magistrate to know out of the Word of God in general and the summe of the principles of faith what the true and Christian religion is and what the Apostolical doctrine whereunto the Churches are to be reformed to the end he do not any thing or presume to do any thing by the judgement of others onely but of his own certain knowledge in a matter of so great importance Secondly when this is known to take care that Ministers fit for that office be chosen called and ordained not guided therein by his own fancy and pleasure but by the rule of God's Word and examples Apostolical Thirdly to cause that by them the doctrine of Salvation deliver'd in holy writ be preached expounded and inculcated that the Sacraments be administred according to Christs institution and also that the discipline ordained by Christ be exercised Fourthly to see that schooles be erected in which laudable arts languages may be diligently taught and the students instructed in the summe of Christianity Fifthly to the end that Ministers and teachers may perform their charges and so true religion be preserved by them in the Church to take order that besides ordinary and private conventions there may be provincial Synods assembled at least twice a yeare Sixthly to have carefull oversight of the goods of the Church that they be layd out faithfully to their proper that is to truly pious uses and that all things necessary be supplyed to the Church and the Ministers of the same DOCT. VII That a pious Prince ought not to use all sorts of men of a different religion after the same manner TO proceed to the remaining duty of a pious Prince since there are divers sorts of men which a Prince may have under his dominion namely either absolutely unbelievers or such as do indeed professe the faith of Christ but are neverthelesse manifest Idolaters and apostates in many things from the Apostolical Church or obstinate Hereticks in some article of faith or only seduced into errour or lastly of sound opinions throughout We conceive a Prince ought not to proceed in the same manner towards all these distinct orders of men for some are to be accounted deare cherished and honoured some tolerated others not and some also even to be punished with death but none are to be suffered to blaspheme Christ or worship Idols and retaine impious ceremonies DOCT. VIII That all men ought to be subject to the higher powers and all powers even the highest to Christ and his word LAstly we believe that a Rom. 13.1 every soul that is every man none excepted and so every inferiour power ought to be subject to the superiour and higher but that the higher power no lesse then the inferiour and all other men to Christ the b Apoc. 17 14. 1 Tim. 6.15 King of Kings and Lord of all Lords For if it is the will of God that all should c Psal 2.12 kiss the Son and submit their neck themselves to his yoke discipline Wherefore we believe that it belongs to the true government and edification of the Church that Princes render themselves especially to be instructed admonished and corrected by the Word of God by which others may be incouraged to do the same and in case they refuse the Prince may with more freedome punish them and retain all in their duties DOCT. IX Errours 1 WE therefore condemn all despisers of Magistrates rebells seditious and enemies to the State they live in and whosoever either openly refuse or craftily detract to perform all duties they owe unto the Magistrate 2. Particularly we condemn the errour of the Anabaptists who affirm it unlawfull for a Christian man to be a Magistrate much lesse to use his authority over his Subjects in point of religion and that it is free for every one to follow what religion hee pleases and consequently that no man is to be compelled to the faith 3. We disapprove their judgement who attribute only the shadow of authority in religion to Magistrates and deny them the power to convocate Synods to deliberate touching religion to reform Churches and to ordaine according to the word of God such things as belong to the welfare of the people making them only impoured to execute the decres and determinations of the Bishops 4 But neither do we approve of such magistrates who without sufficient understanding of matter change religion at their pleasure condemning spoyling and prescribing the dissenters though unheard and who introduce Canons concerning religion not out of the Word of God but rather against it behaving themselves in the Church of Christ as Lords of the Churches not as the servants of God and refusing to submit their necks to the yoke of the Son of God whom we beseech God the Father the Lord Jesus Christ to indue with more knowledge of God and a better rectified understanding CHAP. XXVII Of the perpetuall remission of sins in the Church of Christ DOCTRINE I. That there is in the Church a perpetuall dispensation of remission of sins and that a perpetuall Ministry of the Word is ordained to that end WE have confessed above that as soon as any person is ingrafted into Christ by the holy spirit he does immediately obtain forgivenesse of all sins committed and partakes a new life from Christ the head and so becomes a living member of the Church But because even such as are the most holy in this militant Church do neverthelesse sin daily to the end of their lives and consequently have alwaies need of new pardon for their offences as likewise of new repentance and new faith apprehending remission of sins through Christ because faith repentance use to be stirred up by the ministry of the Word and Sacraments therefore we believe that remission of sins is perpetually dispensed in the Church and that the whole Ecclesiasticall ministry which is perpetually in the same is ordained in reference thereunto DOCT. II. What we understand by the remission of sins WHereas there are three things to be considered in sin the transient action the irregularity or deformity of that action and the fault remaining upon the sinner with the guilt of punishment coherent thereunto we understand that sin is then forgiven us when not onely the fault and irregularity is not imputed unto us but also the punishment and condemnation due unto us for the same is pardoned and we are acquitted from such guilt and liablenesse to justice seeing we are not said to forgive the offences of our brethren but when we free them from