losse of the graue elders After this being called to Cleue I was pastor in that church about foure yeares with what fruite though not without my crosse your Hon. doth verie well know who such was your singular piety were euer my hearer and no smale helper both with your labour and authoritie in setting forward the kingdome of Christ Afterwards in the raigne of that great incomparable prince Frederike the 3. I professed tenne yeares in the vniuersitie at Heidelberg and at length I came to Neustade the famous most valiant prince Iohn Cassimiers towne where in the schoole newly erected I haue taught seuen yeares and more And where as yet being a withered old man but yet by Gods good fauour in good health I liue by my princes liberalitie And as by little and little I die vnto the world in bodie so I doe my best eudeauour that I may also more and more die vnto it in minde I wish it indeed For the vvorld passeth avvay and the lustes thereof And the little worme in Ionas in a little houres space so gnawed the roote of the gourde vnder the shaddow whereof he laye secure that it being withered away the good prophet had not wherewith to shade himselfe from the exceeding heat of the sunne This very meanes I wish that mine owne children may also follow VVhich is also a principall cause why I was willing now to publish this summe of all the christian doctrin not onely in the name of my selfe but also of my whole familie which indeed I writt long since for another vse purpose but now brought forth into light because that my children besides the doctrine of Christ Iesus which they dayly heare deliuered in our congregatiōs may haue also mine owne forme of the same christian faith left vnto them by me which they may follow For although touching the substance of christian doctrine I teach nothing in this my confession different from that which is preached in our churches yet for that I am not ignorant how much the authoritie and example of parents preuaileth with children therefore I deemed that I should doe a thing not a little beneficiall vnto them if I should leaue behinde me in Christs church some picture or image of my selfe I meane not of my countenance but of my faith which they might often looke vppon and by which they might be more and more encouraged to the studie of the holy scriptures to proceed in the knowledge of the trueth and finally to the constancie and perseuerance in true pietie Neither was it vnknowne vnto me that hereunto belonged that which the Apostle writt to Timothie If there be any man that prouideth not for his owne and namely them of his houshold he denyeth the faith and is vvorse then an infidell To this I ioyne also another cause which pertaineth properly to my self mine own estate That which hitherto I haue in heart beleeued with my mouth cōfessed yea many years publikely taught in the church both by word by bookes published my desire was to comprehend the same wholly in one iust volume that all posteritie might knowe what my faith hath beene and that all the faithfull both now liuing and to come and so all the true catholike church may euidently vnderstand that I neuer consented to such heresies as do now spread all about or euer heretofore did spread specially seing that if I haue beene deceiued in any one thing I submit me to right iudgement therein and I wish that my escape may be examined reformed by the touchstone of the holy scriptures and by the analogie of faith Now to dedicate this my booke vnto your Hon. I was induced by many and those verie honest causes which I trust shall not bee disallowed either of you or any other good man It was meet that a booke not ill containing good doctrin should haue a good patron who both for his pietie would and for his learning could defend the same and that constantly whereunto how much the nobilitie of blood and generosity of minde if they be ioyned with true pietie can help we haue learned by long expetience For it is proper vnto a noble man to be constant in a matter commendable and worthie of honor and not to suffer himselfe to be carried away from any honest purpose either by weale or woe Sinceritie and constancy are such vertues as cannot fall into rusticall and scruile mindes Add hereunto that I iudged it a thing honest and necessarie that there should some monumēt be extant to all men in all ages of my duetiful obseruāce to you of our christian friendship For the friendship which proceedeth of vertue and is therefore sincere and sound is a thing both with God and men most worthie of all praise such as was betweene Dauid and Ionathan Peter and Iohn Paule and Barnabas For as all haue not faith as the Apostle said so al haue not true friendship as faith so also loue is from God saith Iohn and springeth from true pietie and vertue Ours doubtlesse was not setled through flesh and blood but through Christ pietie religion and loue of the same religion whereunto afterwards was added a likenesse of our mindes studies manners and a most sweet conuersing together for many yeares whereby the same was confirmed and so confirmed that it could not by any though very great distance of place no not in many yeares bee diminished or weakened What that it hath not onely cōtinued hitherto firme and constant but also hath euer and stil doth seeme more and more daily to increase the holy ghost more and more kindling this brotherly loue in our hearts I surely for my part do well feele how great a desire is in me both to see you and to speake with you yea and to imbrace you in the Lord as also I well vnderstand both by your letters vnto me and by your kinde dealings in my behalfe what great care you haue of me So true friendship which is wrought by the spirite of God is euer wont continually to be preserued and increased And surely such good things as proceed frō God and may also be for the profite of others those wee ought to shew forth celebrate by al meanes that we can for his glory the edification of our brethren Therefore as it was Gods will that the particular leagues of friendship of some of the Saintes should be commended in the scriptures so this of ours ought not to be buried in perpetuall silence Hereunto also besides that with your singular beneuolence fauour you haue respected not onely my selfe as is said but also my deare kinse-men and all that honest and christian familie of the Limacii such also haue beene your good benefites and offices towards me that vnlesse I would bee vtterly vnthankfull I must needes minde if not a full recompence yet at least an honest declaration of a gratefull heart especially seing true friendship cannot consist among
place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with thē we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined cōcerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditiōs in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether cā nor ought to groūded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnāt we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing
there straight waies in the same field doeth the enemie Satan sowe cockle vpon it And surely neuer in any place or sooner were heard the Simons Menanders Ebions Cerinthians Valentinians and such plagues thē in the church and after the preaching of the gospell Neither could the church of this present world be truely called the militant church vnlesse it had both at home and abroade with whome it shoulde continually fight X. The peace of the churches are not to bee troubled nor schismes to be made for euerie difference that ariseth in doctrine or ceremonies And therefore wee cannot allow it that any should make a separation from his church and trouble the peace of the church and violate brotherly loue much lesse that one church should condemne another for euerie differēce in doctrine or in ceremonies where the foūdatiō is stil held so that good reason was it that Victor the byshop of Rome intending once to excommunicate the churches of Asia because they diffred from him in certen rites was reprehended of Ireneus the byshop of Lyons Neither is it the Apostles meaning that for the stubble and hay built vppon the foundation there should bee diuision made in the church or the church cōdemned Cant. 1.5 2.10 Eph. 5.27 sith the church doth not straight cease to be a church and as yet is holie and the bewtifull bride of Christ though it bee darkened and hath yet some wrinkles and scarres In a word though the errors and defectes of it are neuer to bee dissembled yet in what congregations soeuer the foundation and the summe of the Apostles doctrine is kept and preserued and no manifest idolatries allowed of we iudge that we ought to embrace peace and communion with them as true churches of Christ So great is the accompt of the vnion of churches XI The vnitie of the catholicke church is to be laboured for Sith therefore the whole church being one and catholicke consisteth of manie and particular churches as of the partes and is yet militant on the earth we are not ignorant nor do we doubt but if an agreemēt in the Lord ought to bee obserued with euerie particular one much more ought wee to labour for the vnitie of the whole catholicke church XII What vvee meane by the name of vnitie of the catholicke church By the name of vnitie of the catholicke church we meane a coniunction of all elect regenerate people whersoeuer they bee on earth made with their head Christ into one bodie by the holie ghost which in the creede we call the communion of Saintes For the Apostle also describing this vnitie teacheth that the church is a bodie Eph. 1.22 1. Cor. 12.12 Col. 1.18 Eph. 4.12 Eph. 2.15 Rom. 8.11 Tom. 7. de vni Eccl. c. 2 consisting of manie mēbers whose head is Christ repairing quickning working preseruing all that beleeue in him by his spirite into one new man The vnitie therefore of the bodie and all the mēbers with the head and among themselues is the vnity of the church as also Augustine determined against the Donatists XIII The vnitie of the church vvholly standeth in the same faith in Christ and loue to our brethren But because to the preseruing and nourishing of this vnitie God vseth aswel our faith in Christ stirred vp by the word of the gospel and by the Sacraments in our hearts as also our charitie and the dueties thereof towards our neighbour nay because the testimonies of the true communion of Saints and coniunction with Christ are manifest and apparent therefore in summe wee confesse that this vnitie of the catholicke church consisteth in the vnitie of faith band of brotherly loue that is that wee should all of vs in true faith embrace the same doctrine which the Prophets and Apostles left vs in writing and publikely professe the verie same retaine the same Sacraments sincere and onely which Christ himselfe instituted not neglect the discipline appointed and commaunded by Christ wherein brotherly loue is exercised and the saluation of our brother that falleth sought for lastly that we should loue one another mutually practise the dueties of charitie XIV A confirmation of the former opinion For looke by what thinges diuerse people are gathered into one bodie by the same doe we beleeue that being vnited they are preserued and knitt faster and faster together Sith therefore the church is not gathered nor preserued properly by ceremonies but by the holy ghost but by the word by faith by loue and by keeping Gods commaundements wee doubt not but by the same things is the vnitie thereof kept and cherished sith the Apostle also to the Ephesians handling the vnitie of the church teacheth them Eph. 4.2 c. that it consisteth vpon those verie things neuer making mention of anie ceremonie XV. That an vnitie in the same ceremonies though it be not alwaies and euerie where expedient yet where it is setled ought not to be troubled By the way we denie not but an vnitie also in these verie ceremonies and rites of each church so farre forth as in consciēce may be ought to be kept and obserued For there are two kinds of things wherein the vnitie of the church may stand such as are deliuered in the word of God and such as are not expressed in the word as are many externall rites and ecclesiasticall ceremonies In the first we beleeue an vnitie to be euery where and alwaies most necessarie in the other though it bee not of it selfe necessarie yet it may be profitable for the diuersitie of places and in a diuerse respect of times to haue diuerse rites yet where any certaine thing concerning these matters is appointed and receiued for the edification of the church there wee iudge that all ought to keepe an vnitie also in such manner of rites and not to trouble the Ecclesiasticall orders according to the Apostles rule All things ought to be done by order and comely in the church and to edification 1. Cor. 14.40 about which matters wee also wonderfully well allow and embrace the two epistles of Augustine written to Ianuarius Ep. 118 119 XVI A conclusion of the vnitie of the church Sith therefore the ecclesiasticall vnitie is two fold one essentiall therefore of it selfe euerie where and alwaies neeessarie and consequently proper to the catholicke church the other accidentall and alterable by reason of places and times and therefore proper to peculiar churches wee beleeue that it is lawfull for no man to make separation from the former at any time or for any occasion whieh were nothing else but to fall from Christ and from God and to renounce the holie spirite and disioyne himselfe from the whole bodie of Christ which is a verie damnable apostasie but to forsake the latter for to returne to the former and to preserue the same we are persuaded it is not onely lawfull but verie necessarie vnto all men and that much more if also those
with true faith whereby they are rightly minded how can it bee saide of any particular church that it can not erre that then can much lesse be affirmed of those churches from whence the trueth is banished and wherein lyes doe preuaile and iniquitie it selfe and palpable darkenes They surely which are such cānot be the true church of Christ 1. Tim 3.15 if the church bee the pillar and ground of trueth Therefore we conclude that euerie particular flock and each seuerall sheep thereof can so farre forth not erre as it heareth onely the voyce of the shepheard Christ being guided by the holie ghost but as oft as it heareth not his voyce but harkeneth to strangers voices it cā straight waies do no other thē erre But in a word seing God in the scattering and dissoluing of all churches doeth yet reserue some vnto himselfe whome he holdeth in the trueth and by whose ministerie he will spread the same still to the ende of the world therefore we confesse that the whole catholicke church altogether is neuer suffred to erre XXII Without the catholicke church is no saluation Here hence we consequently learne beleeue that this catholicke church onely is so holie and hath saluation so annexed to it that out of it there is no holines no saluation sith that in it onely the trueth so shineth without which saluation can come to none that without it there can bee no trueth and lastly sith none but the bodie of Christ can be saued Ioh. 3.13 For no man ascendeth into heauen but he vvhich came downe from heauen the sonne of man vvhich is in heauen that is the whole sonne of man withal his whole bodie which is the church that not vnfitly Peter compared the church to Noahs arke in which alone mankinde was preserued 2. Pet. 2.5 and out of which whosoeuer were found perished in the waters of the floode Gen. 7.23 Nowe that which wee confesse of the whole church as a thing most assured the same of euerie particular one we cannot graunt namely to say that in this church alone or that in the Romish or that at Constantinople the rrueth and saluation is obtained so that without it should be no saluation and consequently to depart from it were nothing else then to forsake the trueth our saluation and Christ For some church may bee brought to that passe that vnlesse thou departest from the fellowship therof thou canst haue no parte nor fellowshipp with the catholicke church and her head XXIII The catholicke church is not tyed to certaine persons or places Moreouer we confesse this catholick church because it is catholick therefore to be tied to no certaine places persons or people so that who so would be of the church hee should needs get him to Rome or to Wittemberge or he must depend vpon the authoritie of their churches by shops or ministers Seing Christ is in all places and euerie where may the word be heard the seale of Baptisme receiued the commaundements of Christ kept and a communion with the Saintes had And wheresoeuer these things haue place ther is the church that not without good cause were the Donatists condemned who shutt vp the church in Africa onely and not in al Africa neither but in certaine parcells of it where they thēselues dwelt and taught that it was onely there Nor lesse worthily are they to be condemned which accompt the churches of no forraine countries for true churches but onely such as consist of men of their owne nation XXIV The catholicke church is partly visible and partly inuisible To conclude we beleeue this church to be partly indeed visible and partly inuisible but these in diuerse respects Visible in that it consisteth of men visibly hādling and hearing the word of God ministring and receiuing the sacraments praying not onely priuately but also publikely to God exercising the workes of loue towards their neighbours and glorifying God by their whole life which things can not indeede be performed but they must sensiblie be perceiued And if it should be meerly inuisible howe could it bee discerned from the Synagogues of the wicked Againe we call it also inuisible first because it hath in it many hypocrites mingled which performe all these outward things as the elect doe and who are the elect for of them onely consisteth the church surely it cannot be knowne of vs but onely of God according to that The Lord alone knoweth who are his 2. Tim. 2.19 Ro. 2.28.29 Whereunto also tendeth that of the Apostle He is not a Jewe which is one outward but one within Moreouer because the church in regard of the outward appearance being euermore pressed with manifold calamities in the worlde the number of the professours of Christs faith is sometimes so diminished all christian congregations thrust vpp into such narrowe straightes that it may seeme euen to be none at al remaining namely when there is no longer any publike assemblie wherein Gods name is called vppon as the histories both sacred and ecclesiasticall do most clearely and plentifully teach to haue often happened whenas notwithstanding it is very certaine that God alwaies reserueth some church vnto himselfe vppon the earth Mat. 16.18 28.20 the Lord himselfe saying And the gates of hell shall not preuaile against it and behold J am vvith you euen to the ende of the world and the same do we also with the whole church confesse in the creed saying I beleeue the holy catholick church namely to haue euer bin from the beginning to bee now and shal bee vnto the ende of the world euen vppon the earth For properly we beleeue alwaies those things which we do not alwaies see Heb. 11.1 This is our confession concerning the militant church what it is how it differeth from the triumphant howe diuerse oft times in it selfe howe of many particulars it is made one catholicke church by what markes the true may bee discerned from the false what manner of succession of byshops what māner of consent may proue a true church howe not for euery difference in the verie doctrine the vnitie of the church is to be broken what is ment by the name of ecclesiasticall vnitie and in what things it consisteth of what estimation it ought to bee in what respect also it may erre and in what it cannot erre and how without the church there is no saluation and lastly howe it is visible and howe inuisible It remaineth that we speake of the gouernment thereof CHAP. XXV Of the gouernment of the militant church and of the ecclesiasticall ministerie I. The church is gouerned of Christ WE beleeue Col. 1.17 that as all thinges were made haue their being and are ruled by Christ so hee also gouerneth the church which is his kingdome his bodie by a more peculiar meanes then all other things as being author king Eph. 1.23 Luc. 11.33 Heb. 3.6 and head of the same as the Angell saieth of
of his discipline And therefore wee beleeue that it belongeth to the true gouernment and edification of the church that princes should chiefly subiect themselues to be taught admonished and reformed by the word of God whereby others by their example may doe so also the more chearfully and that if they refuse to do it the princes or rulers maye more freelie punish them for it and compell them to their dueties IX Errors We therefore condemne all contemners of magistrats rebells seditious persons enimies of their common wealth and whosoeuer doe either openly refuse to performe their dueties which they owe to their rulers or doe craftely shift the same We condemn by name the error of the Anabaptists saying it is not lawful for a christiā man to beare office much lesse to vse his authoritie ouer his subiectes in the course of religion affirming that it is free for all men to follow what religion he will none ought to be compelled to faith We disallow them also which giue authoritie in religion vnto magistrats onely as they saye for names sake denying that they haue authoritie to call Synodes to consult about religion to reforme churches and to determine out of the scriptures such thinges as pertaine to the peoples saluation and will haue them to bee nothing else but the executors of those things which the bishop appoint As also neither do we allow those magistrats who without a sufficient knowledge in the causes do alter religion vpon their owne pleasures do condemn men neuer heard and spoile and confiscate their goods set downe rules of religion not out of the scriptures but rather against the word of God and beare themselues not as seruants of God in the church of God but as Lords ouer the churches nor will bowe their neck vnder the yoake of the sonne of God For whome that they may haue a greater knowledge of God and better mindes wee praye and beseech God the Father and the Lord Iesus Christ CHAP. XXVII Of perpetuall remisson of sinns in the church of Christ I. There is a perpetuall dispensation of remission of sinnes in the church and thereunto is the perpetuall ministerie of the word ordayned WE haue before confessed that so soone as any one is ingrafted into Christ by his holy spirit he presently obtaineth forgiuenesse of all his sinnes committed and draweth a new life from his head Christ and so is made a liuelie member of the church But because the most holie ones that are in this militant church do daily sinne euē to the last ende of their liues so that they haue still need of new forgiuenesse of their sinnes and also of new repentance and new faith to apprehend forgiuenesse of sinnes in Christ that faith and repentance is stirred vp by the ministerie of the word and sacraments therefore wee beleeue that remission of sinnes is dispensed and bestowed perpetually in the church by the ministerie of the word and sacraments and that the ecclesiasticall ministerie which is perpetuall in the church is ordained thereunto II. What we meane by the name of remission of sinnes And sith there be three things in sinne the action it selfe the wickednesse of the action therefore the sinners fault remaining in him and lastlie the desert of due punishment cleauing vnto the fault then we vnderstand that our sinnes are forgiuen vs when not onely the faulte and wickednesse of the action is not imputed vnto vs but also when as the desert or guiltinesse is taken awaye and the due punishment pardoned For then are our sinnes properlie forgiuen vs and we when wee desire in prayer that our sinnes may be forgiuen vs wee desire not onely to bee absolued from the fault and that the iniquitie maye not bee imputed vnto vs but also that the punishment and condemnation due vnto vs for the iniquitie may be forgiuen and we deliuered from our debts and guiltinesse seing that neither we can say that we forgiue our brethren their debts vnlesse wee set them free from the debt it selfe and from all satisfaction and seing it is certaine that we are not commaunded to aske any thing but that which he will giue vs and that Christ hath cancelled the hand writing of all our debts hauing himselfe made a perfect and full payment and satisfaction III. The afflictions vvhich the children of God endure after their sinnes are pardoned are not punishments and satisfactions for sinnes past but fatherly chastisement for those to come But whereas God after the forgiuenesse of sinnes is wont to afflict and scourge his children with manie torments wee beleeue that God doth it not for that they should by that meanes either wholly or in part satisfie his iustice for their sinnes seing that one full satisfaction of Christ for vs is inough and more then inough but that by them as by fatherly corrections we may afterwards be more warie and take heed what belongeth to the mortifying of sinne that dwelleth in vs and that we should no more so easilie slipp into sinne whereuppon we with Augustine do cal them and teach that they are to bee called T. 7. de pec mer. Rē lib. 2. c. 33 34. not the punishments of sinne but the tryalls of faith and exercises of the Saints IV. Sinnes are properly remitted of God alone freely and for Christs sake our mediatour Wee beleeue also Ies 43.25 that our sinnes are properly forgiuen vs of God onely by meere fauour and for Christ our mediatour sith also it is he alone against whome we properly commit sinne both mediatly and immediatly whē as we breake his lawe Luc. 23.34 and it is alwaies in the power onely of the creditour to gratifie his debtors and to forgiue their debts Whereupon Christ also as man prayed his father for them which crucified him that he would pardon them Luc. 5.21 c and forgiue them their offences when the Iewes said vvho can forgiue sinnes but onely God he partly by holding his peace and partly by shewing a miracle confirmed it Wherefore in that that Christ of his owne authority forgaue sinnes we with the fathers do beleeue it may well bee concluded he is true God sith the same cannot bee done by any meere creature but onely ministerially or as being a minister as they speak in the name and authoritie of God Mat. 18.18 Ioh. 20.23 Which wee knowe was equallie giuen not to one alone but to all the Apostles and so to all lawfull ministers of the gospell V. Christ God and man indeed forgiueth sinnes but in a diuerse manner as he is God as he is man Whereon it also followeth that Christ god and man which wee also confesse together with the father and the holie ghost forgiueth sinnes but he doth it in one sort as he is God and in another as he is man For as he is god he doeth effect the same properly and of his authoritie but as he is man he doth it and did
that they may auoide condemnation XI Errors Therefore wee condemne those which reiect the law out of the church as vnprofitable and not pertaining to christians and againe those which teach that a man may either wholie or in part bee iustified by the lawe fith it was rather giuen Io. 1.29 to shutt vp all men vnder sinne and to leade them to Christ who alone taketh away the sinnes of the world And this is brieflie our confession of the law deliuered from god by Moses and declared by the Prophets vvhich prepareth disposeth and bringeth men vnto Christ Rom. 10.4 and therefore Christ is ende thereof as the Apostle writeth CHAP. XI Of Christ the redeemer I. A summe of the faith of the person and office of Christ the redeemer WHen therefore the fullnesse of time was come Gal. 4.4 wherein the promise of redemption made vnto the first man was to be accomplished by the second God the euerlasting father sent his onely begotten sonne and eternal and therefore true God of the same nature vvith the father made of a vvoman alone and vvithout the seede of a man and therefore true man but vvithout sinne and so true Christ made subiect to the lavve and therefore circumcised that he in most perfect obedience might fulfill that lavv in the name of vs all made obedient to his father euen vnto death namely for vs for he being vvithout sinne deserued not to die that he might redeeme those which vvere vnder the law and all the elect euen by his obedience by his death and bloodshedding that is by a sacrifice of exceeding vertue for it vvas the blood of God and a most effectuall ransome that he might I saie redeeme vs from sinne to the old image of god to perfect righteousnesse yea from death to eternal life and from the kingdome of Satan to the kingdome of God and that we might receiue adoption of children and so in the ende bee taken into full and perfect possession of the heauenlie inheritance as sonnes and lavvfull heires And lastlie that he might gather together all thinges in heauen and in earth vnder one head and ioyne them to himselfe Eph. 1.10 for the glorie of God the father II. Christ the redeemer is true God and true man We beleeue therefore Iesus Christ to be the onely begotten sonne of God Ioh. 1.14 Mich. 5.2 Phil. 2.6 1. Ioh. 5.20 Mat. 1.1 and so the sonne in nature consubstantial and coeternall to the father and lastlie true God almightie also true man of the true seed of Abraham and Dauid conceiued vvithout the help of a man Heb. 4.15 Mat. 26.35 but onlie by vertue of the holie ghost in the vvombe of the virgine and vvithout sinne and borne of her indued vvith a true soule and a humaine minde and made like vnto vs in all thinges sinne onelie excepted so that he is true God of the substance of the father Ath. in sym begotten before all vvorldes and true man of the substance of his mother borne in the vvorld III. Onely the Sonne to be both God and man and onely Christ But so vve beleeue that the sonne of God is both true God and true man and therefore the true Christ and him alone vve confesse to bee such sith vve read that neither the father neither the holie Chost but onelie the vvorde it selfe vvas made flesh Ioh. 1.14 and the Apostle saieth that the sonne onelie vvas made of a vvoman and that he onelie suffred Gal. 4.4 although to the creation of the nature vvhich the sonne tooke vppon him not onely the Sonne but the Father also and the holy ghost vvere all concurrent IV. That the sonne vvas made man without anie change of himselfe but onely assuming to himselfe humaine nature And vvee beleeue that the sonne of God vvas made man vvithout making any confusion of the diuine and humaine natures vvithout his conuersion into flesh or anie chaunge in the flesh onely by assuming of the humaine nature into the vnitie of that person and as Athanasius speaketh In sym not by conuersion of the godhead into flesh but by taking of the manhood into God so that that vvhich he vvas he did by no meanes leese or let goe but that vvhich he vvas not he tooke vppon him as the Apostle saith Ieb 2.16 the sonne tooke on him the seede of Abraham and as he teacheth that as the sonne taking vppon him vvas not chaunged into the thing taken for God cannot be chaunged at all but remained the same that he vvas trulie distinct from the thing assumed and taken So that seede taken on him vvas not turned into the thing that tooke it but was vnited with the diuine nature into the vnitie onely of the same person according to that saying The word was made flesh The flesh therefore remained flesh and was not changed into the word V. Nether one nature tooke on it another nature nor one person another person but the person of the sonne of God tooke on him mans nature Whence also wee vnderstand that neither the diuine nature common to the three persons nay indeed one and the self same nature of them all did take on it humaine nature nor one person tooke on it another person but onelie another nature For neither did the sonne of God take on him any sonne of Abraham but the seed of Abrahā that is humaine nature spreading from Abraham therefore wee acknowledge not two persons in Christ but onely the same alone by which all thinges were made and which was so perfect before it tooke on it the seede of Abraham that by the same taking it is not made anie other or anie perfecter person or yet indeed any whitt vnperfect VI. The humaine nature was not taken to make a nevv person in Christ or to make perfect the former but onelie to be coupled and vnited to his eternall and most perfect person For albeeit we acknowledge two natures in Christ the diuine and humaine yet we doe not admit that the humaine was therefore assumed that either a new person compounded of that this as of the parts should be made in Christ or that the former and the eternall person should bee made the perfecter by the coupling of a newe nature but onelie that mans nature beeing taken into vnitie of that most perfect and euerlasting person the sonne of God remaining the same that he was might be made that he was not and might haue what to offer vnto his father for vs. And therefore we doe not simplie allow it if one saye so the person of Christ is compounded of the diuine and humaine nature as the person of a man consisteth of a soule and a bodie But we allow the vsuall phrase in the church that Christ clothed himselfe or was clothed with our flesh Whereupon Augustine saith Christ came downe from heaven as a naked man comes downe a hill but he went vp againe clothed with our flesh as vvith
ouerthroweth common-wealthes This is our faith concerning the gospell of our Lord Iesus Christ IX Errors We condemne therefore the Antinomi whosoeuer disallow the morall law and cast the same out of their churches as contrarie to the gospell or nothing appertaining to christians and do reproue those magistrats which labour to bring in Moses politicall precepts among their people CHAP. XIIII Of the sacraments of the nevv Testament BEcause God to make perfect that communion with Christ wherein consisteth the whole participation of saluation would not onely vse the word of the gospell by it self alone but also other external signes applied and ioyned to the worde of which two consisteth a Sacrament Therefore after our confession of the gospell wee haue also adioyned our confession of the Sacraments and the same briefe and plaine and agreeable to the holy Scriptures and chiefest articles of our christian faith I. VVhat wee meane by the name of a Sacrament We knowe that a Sacrament is properly a holie couenant or oath and promise on both sides that is made betweene God his people not simply but established and confirmed by sacred rites ceremonies as it manifestly appeareth in the Sacrament of circumcision betweene God and Abraham and betweene Christ and vs in Baptisme which succeeded the circumcision Therefore Sacrament is ofteÌ„ taken of the Fathers for that whole action either of Baptisme or of the Lords Supper wherein there goeth before a promise on both sides holily confirmed with external rites and seales or signes and euen with the bloode of Christ But afterward by a Synecdoche they vnderstood by the name of Sacrament onely the rites and signes added to the word And this last signification hath beene much vsed in the church We therefore call a Sacrament according to the significatioÌ„ receiued in the church not the word alone nor the element alone but the element water or bread wine ioyned with the worde of the gospell according to Christs institution according to that same of Augustine To the element commeth the worde and then it is a Sacrament II. Sacraments of what things they bee Sacraments But because euerie Sacrament is a Sacrament of some thing this thing wee saye is that which is meÌ„t in the word of the gospell namely the grace of God in Christ or rather Christ himselfe with grace saluation placed in him For him doth the gospell wholy propound or set out vnto vs and vnto his communion as the word so the Sacraments also were instituted and do draw our mindes by their signification and therefore that which is outwardly giuen wee call it a signe of him which is to be receiued in wardly and that which is done without we cal his seale which the holy ghost worketh inwardly in our hearts III. Of vvhat parts a Sacrament consisteth Hereby also we knowe of what parts properly consisteth a Sacrament namely of the word and outward signe but so as they be referred to the thing signified and represented by them and whereof they are a Sacrament For that wherof any thing is a Sacrament can not be the Sacrament it selfe nor parte of the Sacrament sith euerie Sacrament is a Sacrament of some other thing then it selfe Meane while we doe not simplie separate the thing it selfe from the Sacrament neither do we denie but among the fathers and most of the godlie and learned writers vnder the name of Sacrament is comprehended that it selfe whereof any thing is a Sacrament as by the name of Baptisme not only is vnderstood the outward washing with water and the word but also is contained the verie inwarde cleansing of the conscience from sinne regeneration Therefore we embrace that saying of Ireneus of the Lords supper that it consisteth of an earthly matter and a heauenly Neither doe wee our selues vse to forbeare such kinde of speaches when we talke of the sacrameÌ„ts but yet in this sence not that it is properly a part of the sacrament sith it is rather that to the participation wherof the sacraments doe bring vs but that the sacrament hath a mistical relation vnto it and by the band or knott of this relation the earthly matter is coupled with the heauenly And thus doe wee reconcile many sayings of the learned writers and of the Fathers which seeme to haue some diuers and contrary meanings when indeede their opinions are one the same euery where most of them calling sacramentes simply by the names of signes figures tokens tipes antytipes formes seales sealinges cerimonies visible wordes and such like names others saying it consisteth of an earthly matter a heauenly which howe it is to be vnderstood we declared euen nowe but all often calling the sacraments by the names of those things whereof they bee sacraments after the vse of the holy Scriptures when as notwithstanding all men haue ment and professed in the name of sacraments these three thinges the word the signes added to the word and the thinges where of they are signes IV. Causes why the Lord would haue the external signes added to the word of the gospell and why they are called visible words We beleeue also and freely confesse that these visible signes by Gods institution were added and ought to bee added to the word for a more full and firme confirmation of the word in our mindes sith it is euen vnto such an ende that euery where among all nations they vse to put their seales to writings and to testaments Which is also the cause why Augustine calleth the outward signes the things obiect to our sences visible wordes because indeed they were instituted to this ende and added to the word that they might doe that which the worde doeth that is that the same which the worde signifieth to our eares the signes may represent to our eyes other sences and so might confirme the word and promises of God and as by the word faith is stirred vp in our mindes so also by the outward signes as it were sealed with seales it might be more throughly confirmed and increased and lastly that as the worde so also the holie signes be instruments of the holy ghost by which wee are brought vnto that communion with Christ and do conioyne therein And we haue no doubt but all this was instituted of God for our infirmitie and ignorance and for the weakenes of our faith that the same might be helped not onely by the word but also by the viâ—ible signes by which faith properly we take hold on Iesus Christ and grow together in him V. VVhere the words of the institution are not rehearsed there is no sacrament therefore without vse they bee nothing but as they are in their owne nature But as we beleeue that the signes are added to the word not for superstition but for greater confirmation of our faith so also that the word in administration of the sacraments is necessarie not to charme vs but to stirre vp faith in vs so that where the
words of the insutution are not so rehearsed that they may be heard and vnderstood whereby faith may be stirred vp there we denie it to be a ttue sacrament and therefore we affirme that the signes without the lawfull vse bee not Sacraments but onely the same thinges which they are of their owne nature and nothing else For the signes are translated onely by the word from their common vse to the holy vse that which many call to be consecrated hallowed and thereby is made a sacrament euen as Augustine said The word commeth to the element and the sacrament is made it commeth indeede that it may be vnderstood and beleeued VI. That Sacraments be not simple markes or bare signes Therfore we beleeue that these sacramentall signes be not simple markes which onely do seuer vs from other people that are not of the true church or meere tokēs vnto vs of our christian societie or whereby we should professe our faith openly and giue thanks to god for our redemption but that they are the instruments by which while the actions benefits of Christ are represented vnto vs they are called to our remembrance his promises are sealed and our faith stirred vp the holy ghost also doth ingraft vs to Christ doth keepe vs beeing ingrafted and makes vs daily to growe vp more and more into one with him that beeing indued with a greater faith towards God and earnester loue towards our neighbour and a mortification of our selues we might lead a life euen like so far as might bee to the life of Christ in spirituall ioye and gladnesse till the time when we shall liue with him in heauen most holily and blessedlie for euer VII The sacraments of the newe conenant of what sorte Wee also confesse with Augustine De doct chr lib. 3. cap. 9 that the sacraments deliuered by Christ are in number few easie to be done and most worthie to bee vnderstood Few in number because they are onely two Baptisme and the Lords Supper easie to be done for there is nothing either in Baptisme or the Lordes supper which may not easily be performed receiued nothing troublesome nothing vnpleasant or straunge vnto a man Lastly most worthie to be vnderstood because although the things which are seene are of no value yet those things which are signified which are set downe to be thought on considered and vnderstood in the minde are most reuerend heauenly diuine pertaining to eternall saluation VIII To the worthy receiuing of the sacraments there is need of vnderstanding and faith And thereby also we know that the sacraments to the worthie receiuing of them doe require an action and attention of the minde a faith in vs whereby wee vnderstand what is signified and offered to vs by them and apprehend it with a minde setled in faith euen as Christ teacheth Luc. 22.19 1. Cor. 11.24 where he saieth of his supper doe this in remembrance of me And the Apostles waighing and cōsidering these words of Christ doth largely expoūd them To which purpose is also that Lift vp your hearts For there be set before vs matters most reuerend heauenly and diuine to be vnderstood in the minde and receiued by faith IX That the matter of the Sacrament is seriously offred to all men though all do not truely receiue the same but only the chosen faithfull And although all men come not to the receiuing of the sacraments with faith and true vnderstanding yet as the signes are giuen to all that professe Christ so also we beleeue that the things signified by the sacraments are seriously offred vnto all by Christ and therefore that nothing is diminished of the substance or soundnes of the sacrament by the vnbeleefe of them that receiue the signes only for it dependeth wholy vpon the institution of Christ and the trueth of his wordes X. VVhile the sacraments are ministred the spirit of Christ is powerfull in the faithfull therefore they not only receiue the signes but also participate in the things signified But albeit the spirit of Christ be not powerfull in all men on whome the Sacraments are bestowed as it is neither to all vnto whome the word is preached and that by their owne fault because they haue not vnderstanding faith yet wee beleeue that in the faithfull elect of God he is powerful in as much as they being indued with faith by the hearing of the word and confirmed more and more in the same by the receiuing of the sacraments are brought by the same spirit into the communion of Christ and made to ioyne and growe together with him therein and therefore we cōfesse that these men in Baptisme are truely washed and purged from sinne by vertue of Christs blood and in the Lords supper they eate of Christs true flesh and drink of his true blood XI That Christ is both author and true disposer of the sacraments And wee acknowledge as one author so one true disposer of the sacraments euen our Lord Iesus Christ which giueth the outward signes by men his ministers but he himselfe properly and truely imparteth vnto them the matter of the sacramentes effectually by himselfe or by his holy spirit like as Iohn the Baptist said J baptize vvith water but Christ will baptize with the spirit And therefore as it is lawfull for no man to institute new sacraments so also can no man boast that he truely and properlie cleanseth consciences of sinne or that he feedeth men with the true bodie and bloode of Christ but onely as they say ministerially or as a minister XII The sacraments are not polluted to the faithfull by the vices of the ministers Now if Christ alone be not onely the true author of sacraments but the disposer also we easily gather that the sacraments are not polluted to others that be faithfull by the vices of the ministers whose labour he vseth Tit. 1.15 but that notwithstanding they may receiue them worthily and be made partakers of the thing signified and offered by the sacraments For to the cleane all things are cleane Eph. 3.17 and Christ with all his riches dwelleth in the heartes of the faithfull XIII That grace is not tied to the Sacraments By these foundations are we confirmed in the opinion receiued among all godlye men that the grace of God is not tied to the sacraments so that who so receiueth them must needs receiue also grace that is the thing signified and offred by the sacraments although he want faith as though a man could obtaine the matter of the sacrament by the vvorke wrought as they call it Mar. 16.16 Act. 8.13 For Christ saide not simplie whosoeuer shal bee baptized he shal be saued but he first addeth vvhosoeuer beleeueth And Simon Magus he receiued the sacramēt of Baptisme but he obtained not the matter of Baptisme when as yet as Peter witnesseth hee was wrapped in the most bitter gaule of sinne and in the bond of iniquitie and diuelish
as the sacramentall signe whenas the matter of the sacrament is that which the signe that is obiect to our senses makes to come into our thought not to fall into our hands or mouth neither those likewise which do consider nothing in the sacraments but what they see with their eyes or which will haue them onely tokens or badges by which we are discerned from other people or bare signes and not the instrumeÌ„ts of the holy ghost by which he worketh mightily in vs and confirmeth vs in the communion of Christ And we condemne them which institute new sacraments other then them which Christ instituted and those which tye the grace of God and the things signified by the sacraments to the sacraments so that euerie one which receiueth the signe should be said euer to receiue truely the thing it selfe CHAP. XV. Of Baptisme BEsides that which we haue spoken of the sacraments in generall we also especially beleeue and confesse of Baptisme thus I. Baptisme what it is and vvhat are the effects of it Baptisme Mâ—t. 28 1â— first is a sacrament of the new couenant wherewith all men which either hauing professed true repentance of their finnes doe also professe faith in Iesus Christ and so in God the father Cor. 7.14 the sonne and the holie ghost or at least are beleeued to appertaine vnto the couenant Act. 19.5 1. Cor. 6.19 through the faith of their parents but especially they which truely doe belong vnto the couenant as beeing now incorporated into Christ are sealed by him that they should be no longer their owne men but his by whome they are called into the societie of the couenant and consequently into one bodie with him and all the Saintes and into participation of all spiritual heauenly good things Eph. 1.12 Eph. 5.26 Apoc. 5 Tit. 3.5 Rom. 6.4 Mar. 1.4 and are cleansed by this Baptisme as the water of regeneration from al their sinns by vertue of Christs blood and buried into the death with Christ that as he rose froÌ„ death by the fauour of the Father so wee should walke in newnesse of life whereupon it hath bin vsually called the sacrament of repentaÌ„ce for the remission of sinnes the sacrament of faith the seale of the couenant the water of regeneration the washing away of sinnes the sacrament of new life II. The vertue of Baptisme takes place only in the elect and they onely are baptized vvith water and with the holy ghost But though all these things are said of baptisme and are truely attributed vnto it as to the holy ghostes instrument to worke these things and that therefore all which are baptized are truely said to be made and to be such sacramentally yet we beleeue that it is not indeed and really performed but only in the elect which are indued with Christs spirit sith they onely doe beleeue rightly and do truely belong vnto Christ and to his misticall body And therefore that all are baptized indeede with water but the elect onely with the spirit and all doe receiue the signe but not all are made partakers of the thing signified offred by baptisme but onely the elect III. Of what parts the whole sacrament of Baptisme consisteth And we beleeue that vnto the making of the whole sacrament of Baptisme those two thinges are sufficient which Christ instituted namely the simple element of water wherewith the parties are washed either by dipping in or by sprinkling vpon and that forme of words wherewith Christ taught them to baptize that is In the name of the father the sonne and the holy ghost nether did the Apostles as we are perswaded vse any forme of words or added any thing else vnto the water IV. The yong infants of the faithfull are to bee baptized We beleeue with the whole ancieÌ„t church that vnto the sacrament of Baptisme are to be admitted not onely they that are of discretion which hauing professed repentaunce of their sinnes doe also professe faith in Christ but also the yong children of such sith they are to bee accompted to belong to the couenant 1. Cor. 7.14 as the Apostle saieth The children of the faithfull are holie especially seing God hath no where altered that commandement which he gaue to Abraham for the marking of all with the figne of the couenant euen the children of the faithfull Mat. 19.14 nay he said Suffer litle children to come vnto me for of such is the kingdome of heauen V. How farre forth Baptisme is necessarie in the Church and how needfull to euery one to saluation Wee beleeue that Baptisme is altogether necessarie in the church as a sacrament instituted of Christ and which the church cannot be without so that where it is not vsed if it may bee vsed there wee acknowledge no church And we thinke it so necessarie vnto euerie one to saluation that yet notwithstanding if one dye not washed with the water for defect or want of a minister and not vpon contempt we beleeue he is not therefore coÌ„demned or wrapped in eternall destruction For the children of the faithfull are therefore saued because they are holy and vnder the couenant of God and men growen are saued because they beleeue in Christ with a true faith which indeed can suffer no contempt of the commaundements of Christ VI. Baptisme once rightly receiued ought not to be taken againe Furthermore we beleeue that as circumcision was done onely once in the flesh so the Baptisme of water which succeeded circumcision Col. 2. being once rightlie and lawfully receiued ought not againe to be repeated VVee say that it is rightly and lawfully administred when first the doctrine of the gospell concerning the true God Christ and his office goeth before according to Christs institution and then the parties are baptized with water and that of a lawfull minister in the name of the father the sonne the holie ghost Rom. 6.4 For Christ also once died and was buried and wee are baptized into his death and are buried with him by Baptisme Act. 19.5 neither doe wee reade that the Apostles euer did rebaptize anie except those which Paule did baptize who had not bin rightlie baptized VII The vertue of Baptisme is perpetuall Now although wee come but once to the sacrament of baptisme yet wee hold that the matter of this sacrament and the vertue thereof is perpetuall which vertue is nothing else but the verie planting into Christ and so the participation of his benefites the washing away of sinnes and regeneration which dailie more and more is made perfect by the holie ghost For the Apostle saith Eph. 5.26.27 that he cleanseth the church by washing of vvater through the worde that he might make it vnto himselfe a glorious church without spott or wrinkle 1. Ioh. 1.7 And his blood cleÌ„seth daily froÌ„ all sinne And therfore we thinke beleeue that the faithful being content with once receiuing of the sacrament ought daily to bee occupied in
in the bread reallie and properly For in sacraments the thinges whereof they bee sacraments are not really included although they borrowe their names of the things as in baptisme the matter is apparent and out of all question in which no man saith that the blood of Christ by which we are washed from sinne or the verie regeneration it selfe is included as also in the worde of the gospell the thinges are not therein really included which by it be declared Nowe sacraments be visible words And Christ said not my bodie is in this that is in the bread but in a farre other manner of speach as This that is this bread is my bodie Now if any wil say that this is all one in sense it will follow if the bodie of Christ bee really in the bread then the bread is really properly and substantially the bodie of Christ And if this be impious to bee spoken neither do wee thinke that the other can godlily be affirmed Yet we denie not but it is in it sacramentally in that sense that wee say remission of sinnes and saluation and life is in the worde of the gospell which it declareth and offereth But sith the common sorte haue vsed to drawe such manner of speaches to superstition wee iudge that those speaches are altogether to bee foreborne and auoided and the simple plaine phrases of the scriptures to be vsed VII In the supper are giuen not onely the signes but also the things signified by them Now this is setled in vs without all controuersie that although the bodie and blood of the Lord are not that is do not existe in their owne substance and in verie deede and properly in the bread and wine but are in heauē yet notwithstanding with the verie distribution or giuing of the bread and wine there is truely offered vnto all men the true flesh of Christ to be eaten and his blood to be drunk not simplie but in as much as his flesh was betraied vnto death for vs his blood shedd for the remission of our sinnes For the words are manifest which Christ speaketh in Iohn of the eating his flesh Ioh. 6.53 and drinking his blood if any man will haue life in him and that which the Apostle saieth euē iumping with the words of Christ He which eateth the bread and drinketh the Lords cupp vnworthilie he is made guiltie of the true bodie and blood of the Lord. Neither doubt we but Christ as he plainely commaunded the bread to bee eaten so also by adding immediatly This is my bodie he closely commaunded tha to bee eaten aswell as the bread but yet each of them in a diuerse manneri VIII None but the faithfull doe truely eate Christs true flesh But albeit the flesh of Christ be offred vnto all in the supper to be eaten yet we beleeue that it is truely eaten of the faithfull only both because they alone haue communion with Christ and with his flesh and blood and others haue not neither by receiuing the bread are made partakers of him and also because they alone haue the spirite of Christ by vertue of whom onely the flesh of Christ is truely communicated yea and also because they alone doe bring true faith without which the same cannot bee truely receiued and eaten For Christ giueth not his true bodie to bee truely and indeed eaten but only to them which do aswell beleeue that the same was betraied for them vnto death and his blood shedd for remission of their sinnes as those wordes to bee true This is my bodie IX That hypocrites eate Christs bodie sacramentallie By the way we denie not but hypocrits also lacking the true and iustifying faith in receiuing and eating the breade as a sacrament of the Lords bodie may be said to eate the very true bodie of Christ also namely sacramentally not truely and indeed Euen as the Apostle saith al the Corinthians 1. Cor. 6.11 which were baptized with water were sanctified iustified namely sacramentally as is aboue said though not all of them were truely made such X. There bee three kinds of men that eate and therefore diuerse sorts of eating Thence also we learne that there are three kindes of men which may be called into question whether they eate the flesh of Christ or eate it not The first is of such as receiue the bread as common meate and not as a sacrament They eate not the true bodie of Christ in any respect and are the true Capernaites their eating is meere carnall And others of the contrarie side receiue not the bread yet not vpon contempt but onely beleeue in the gospell and their eating is meere spirituall Lastly there are others who not contenting themselues onely with faith in the gospell do also receiue the bread not simplie as the first sorte as bare bread but as a sacrament of the Lords bodie Whereuppon it comes to passe that they are said to take and eate sacramentally But sith this may bee done aswell of the the godly and faithfull as also of vngodly hypocrites yet in a diuerse manner of the one sort by faith of the other without true faith therefore we also say that the vngodly hypocrites do eate it onely sacramentally but the faithful do eate it both sacramētally truely and spiritually and therefore to saluation XI The true body of Christ is eaten onely by faith Seing then wee say that the true bodie of Christ is reccaued onely of the faithfull both sacramentally and also truely we meane that it is eaten not with the mouth of the body but the mouth of the minde and with a heart indued with faith that by meanes of the holie ghost which worketh in vs and applieth whole Christ vnto vs. For it is the meate of the minde saith Cyprian not of the bellie And Ser. de caen 1. Cor. 12.13 The flesh profiteth nothing as Christ saith and Augustine expoundeth but it is the spirit which quickneth And the Apostle teacheth Ioh. 6.63 By one spirit we are all baptized into one bodie and haue bin all made to drinke into one spirite And if that all true coniūction with Christ be through the holy ghost though he with his bodie do remaine in heauen and we vpon the earth it followeth that this eating must bee after the same sorte For what else is it to eate then to receiue vnite vnto thee meate for the nourishment of that part to which it is ordained after a due sort But the flesh of Christ as hath beene said is food of the minde not of the bellie Neither vndoubtedly is the flesh of Christ otherwise eaten then in respect that it was killed for vs and made bloodlesse as the words do sound and the breaking of the bread doth represent and that truely also euen as the passeouer and all the sacrifices were eaten But now his body liueth and can not bee without blood as at the first supper it was neither without blood nor dead And
indeed such a magistrate is not in that behalfe the minister of God Wherefore if we must be subiect and obey the magistrate for conscience sake not for feare onely Rom. 13.5 then we conclude that where we cannot for conscience obeye him neither ought wee there for feare to obeye him In other matters Rom. 13.2 whoso resisteth the power we knovve that he resisteth God and shall receiue to himselfe damnation III. We must praye for all magistrats that vvhat there dueties are they may indeede performe and what the duetie of euerie magistrate is But seing the duty of euery free magistrate is to haue a diligēt care both in making lawes in giuing iudgement and also in punishing offences that their subiectes maye liue vertuouslie and after Gods lawes the summe wherof is that we should liue in this world Tit. 2.12 soberly therfore chastly and honestly and rightly therefore peaceably with our neighbours and godlilie towardes God and that no princes can performe this of themselues vnlesse God indue them with a knowledge of their duetie stirre them vp both to will and to performe therefore that which we do according to the Apostles precept Phil. 2.13 1. Tim. 2.2 the same wee teach others that they should also do namely that they must pray for all magistrats of what sorte soeuer that they maye both bee willing and able to performe that which is their duetie so may bring to passe that we may lead a quiet peaceable life in all honestie and godlinesse that is that wee may liue all friendly and in peace on with another that a publike honestie may be obserued and true pietie and religion preserued and encreased IV. It belongeth principally to a christian prince to take vppon him the care of christian religion And if he bee a christian and godlie magistrate wee beleeue that it chieflie belonges vnto him that besides the regard of the publike and politick good and profite of the publike and politick peace and honestie he should also take the peculiar care of christian religion sith the Lord hath made him the keeper of both the tables Ios 1.8 Deu. 13.2 c. and commaundeth him that as a prince he alwaies keep the law of God in his hands that he may punish aswell idolaters and blasphemors false Prophets and seducers as murtherers and adulterers and the same is aboundantly confirmed by examples of godlie kings in Israell and christian princes Constantine Valentinian Theodosius Iustinian others who not onely as priuate men but also as kings serued the Lord according to his commaundement euen as concerning their duetie and office Tō 2. ep 50. Saint Augustine most learnedly noted out of the second Psalme and declared it to Boniface V. The office of a godly prince concerning religion is two fold and wherein it chieflie consisteth Now sith the duetie of a godly prince that is a magistrate which hath a free power ouer any people and authoritie within his iurisdiction to institute and reforme religion is twofold which hee oweth to Christ and to the church in the cause of religion one about such things as belong vnto religion the other respecteth men which are in his iurisdiction and subiect vnto him for the first our beleefe is that he should diligently take heede that by the pure word of God rightly vnderstood and expounded by the verie word it selfe and according to the principles of faith that which they call the analogie or rule of faith religion may be instituted in his dominion or kingdome or where it is instituted may bee kept found and pure or where it is corrupted may be restored and reformed to the glory of God and saluation of his subiects For this we read hath beene commaunded of God and of Moyses and euer obserued of all godlie princes VI. A declaration of the former opinion by the parts We beleeue therefore the duetie of a godlie magistrate is first to knowe out of Gods word generally and according to the summe of the pointes of faith which is the true and christian religion and which is the apostolicall doctrine whereunto the church is to bee reformed that he may do or dare to do nothing onely by the iudgement of others but also vpon his owne sure knowledge Then this being thus knowne to haue a care that ministers which are meet men for the office not by his owne choise but according to the rule of Gods word may be chosen called and ordained Thirdlie to bring to passe that by them both the doctrine of saluation deliuered in the holie scriptures may be set forth expoūded and often beat vppon and also the sacraments according to Christs institution administred yea and the discipline ordained of Christ exercised Fourthly to haue a regard to this that schooles may be erected wherein aswell good artes and tongues may bee diligently taught as also the holie scriptures faithfully expounded and the studious may learne the summe of christiā wisedome Fiftly wherby ministers and teachers may be held in their duety and so true religion by them preserued in the church to do their best that priuate cōsultations yea and also prouinciall Synodes as is saide before may at least twise in the yeare be called Sixtly to carrie a speciall care to the goods of the church that they maye bee bestowed on the right that is on the true godly vses and that all necessarie things bee supplied to the church and to the ministers thereof VII A godly prince ought not to deale with all men of a diuerse religion after one manner But seing to say something brieflie of the other duetie of a prince concerning religion there be diuerse kinds of men which a prince may haue vnder his gouernement namely either meere infidells or such as indeede professe Christ but yet are also open idolaters or in manie things apostataes from the apostolicall church or in some article of the faith manifest heritikes or else erre vppon simplicitie or such as are rightly persuaded in all matters we doe certainly hold that a prince ought not to vse one kinde of measure towards all these sortes for some of them are to be loued cherished and honored some to bee winked at some not to be suffred other some to be quite cut off and none must bee permitted to blaspheme Christ or to worshipp idolls or retaine vngodlie ceremonies VIII All men must be subiect to the higher powers and all the higher powers must be subiect to Christ himselfe and to his word Lastlie we beleeue that euery soule that is Rom. 13.1 euerie man none except and therefore also euerie inferior power must bee subiect to the higher and greater power yea and that superior power also no lesse then the inferior and all other men must bee subiect to Christ the king of kings and Lord of all Lords Apo 17.14 1. Tim. 6.15 For it is Gods will that they should al kisse the Sonne and bowe their neckes vnder the yoake
truely ioyned to him by the holie spirit and so to haue beleeued in god the father in his sonne Iesus Christ and in the holie ghost and to haue bin liuelie members of the holie church and to haue had communion withal the Saints and obtained forgiuenesse of their sinnes which the Lord also teacheth saying He will say to them which shal be on his right hand come yee blessed of my father possesse the kingdome prepared for you before the foundation of the vvorld for I vvas hungrie and yee gaue me to eate c. II. A confirmation of the former opinion and that eternall life is not giuen for our owne works but for Christ in whom we are freely chosen blessed and made the children of god For by these wordes the Lord seemeth to haue declared vnto vs that our good workes are testimonies of our election blessing and adoption in Christ and so of our lawfull inheritance and that the cause whereby we shall obtaine eternall life and possession of the heauenly kingdome is partly because that ere the beginning of the world that is ere we had done any good thing that kingdome was freely prepared for vs in Christ partly because we were blessed of the father namely Eph. 1.3 with all spirituall blessing in Christ and therefore called by grace iustified forgiuen our offences and sanctified lastly because we were in the same Christ adopted the sonnes of God and â—â—nued or borne againe by his spirit therefore made coheirs with him of the kingdom which he plainly ment by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the right of inheritance possesse as sonnes VVhereas the Lord therefore shall recken vp the works of pietie he shall do it wee doubt not to this purpose that by them it may appeare to the whole world that wee were the truely blessed chosen iust children of God to whome the inheritance was due Rom. 8.17 the Apostle saying If sonnes then heires also but that wee are the sonnes of God is declared by our regeneration and regeneration by the effectes of regeneration which are called works of faith and pietie III. As the godlie shall haue eternall life so the paines and fire of the wicked shal bee eternall And as wee beleeue that the children of God shal obtaine eternall life so also we confesse that the hypocrites and all the wicked shall bee cast into the fire that neuer shal bee quenched and there bee tormented for euer Christ saying plainely Goe yee into euerlasting fire Mat. 25.42 IV. How happie that eternall life shal be it can neither be said nor thought But what and what manner of life it is and how great felicitie which is ment by the name of the heauenly kingdome wee doe with the Apostle freely confesse 1. Cor. 2.9 that neither eare hath heard nor hath it come into mans heart to conceiue for it is a matter greater and more excellent then can be comprehended in mans vnderstanding of such passing happines that nothing caÌ„ be wished more happie We therfore simply beleeue that we which are christs which are guided by his spirite which depend on his word which lastlie doe place but whole hope of saluation in him shall all bee most blessed Mat. 13.43 shall all shine as the sunne in the fight of god we shall all see God euen as he is 1. Cor. 13.12 we shall all liue a heauenlie and diuine life with Christ his Angells and be deliuered from all sinne from all misterie from all ill without any longer griefe without feare without lack or desire of any thing 1. Cor. 15.28 Apo. 22.3.4 because God shal bee all in all and wee shall behold his face And in that citie shal be no more night neither shall there neede any candell or sunne-light because the Lord shall giue vs light and wee shall raigne for euer and euer with Christ Iesus our head spouse Sauiour and our Lord to whome bee praise honor and glorie worlde without ende Amen Obseruations of the same Zanchius vppon his owne confession NOT few nor smale were the the occasions whereby I was induced rather to adioyne these mine obsernations to my confession it selfe then to alter anie thing therein contained Many there bee to whome it is not vnknowne vpon what occasion at what time at whose commaundement in whose names and for what purposes I euen against my will and constrained thereunto wrote this summe of christian doctrine For although there is no man but seeth that this coÌ„fession as was neuer looked for is published in their name for whose sakes it was written yet how this came to passe for what causes it was done all men do not know manie wondring at the deede yet ignorant of the true causes Hereuppon how diuerse suspitions many men might gather how diuerse iudgements might bee giuen of me and of the confession it selfe I say not of priuate men but euen of the whole congregations yea howe diuerse and sinister speaches might be throwne out among the vulgar sort who is it that perceiueth not I was therefore enforced before I dye to stoppe such sinister and false suspitions iudgementes and speaches concerning my doctrine That I thought could bee done by no better meanes then to publish a parte by it selfe both the confession euen as I write it and a part likewise my obseruations vppon the same wherein what so is darke is expounded and what so is doubtfull is confirmed so to leaue the iudgement of the whole matter together to all the true catholicke church I thought moreouer it would bee no little help to take away al suspicions of men if there be any conceiued if such iudgements as learned men haue giuen of my confessions I make knowne to all the godlie readers out of their owne letters especially sith by them it may well appeare vnto euerie man what were the causes why the confession came not forth in the same manner as was appointed One great learned man write vnto me concerning that matter in these words Whereas you write vnto me concerning your confession it hath beene read ouer both by me by N. and others with great pleasure which is written verie learnedly and with an exquisite methode and if you take out that same which you haue added in the ende concerning Arch-bishops and the hierarchie it pleaseth me passing well But whenas together with the brethren N.N. which are with vs we conferred about the way and meanes of an agreement among the churches of our confession to be begonne they all with one consent thought onely this to be the safest and speediest waye that the confessions of faith receiued and set forth by euerie of the churches in each prouince should bee composed and framed into one harmonie that they might bee alike touching the substance of faith all of them and each church embrace theÌ„ as their owne This their aduise sith they coÌ„mended to vs by many reasons we haue writteÌ„ vnto you
draw life frō that but we must also draw it from this To declare plainly this neere and reall copulation of our flesh with the flesh of Christ he brings a similitude of waxe not that it euerie way agreeth in all thinges as is manifest but because it fittly sheweth our communion with Christ to be reall and substantiall And this he ment when concluding he said not onely spiritually but also corporally that is not onely in respect of the spirite but also in respect of the bodie both Christ is the vine and we his braunches This therefore he spake not of the manner of our coupling to Christ whether it be spirituall or corporall but of the thinges which are coupled namely that not onely our soules and our spirites are most neerely ioyned with the soule and spirit of Christ but also our flesh with his flesh This is to be gathered out of the aduersaries proposition against which he argueth which is that wee are not ioyned with Christ in flesh Coll. 500. B. These aduerbs therefore spiritually corporally in Cyrill doe not signifie the meanes by which we are vnited to Christ the vine but the things which are vnited as is already said and declared But the meanes also Cyrill graūteth to be spirituall that is by our faith and by the spirite of Christ for in euerie place hee teacheth and specially vpon the sixt of Iohn that we eate the flesh of Christ by faith And by this eating he prooueth our incorporation Vpon the 13. chapter The 7. aphorisme If any shall make exceptions concerning the law thus were not the elect in the old Testament indued with grace to keepe the law as wee in the new are indued with grace to beleeue the gospell I answer They were but not to the hearing of the law as vve are with faith to the hearing of the gospell but because they first beleeued in the euangelicall promises concerning Christ and for that cause receiued the gift yet but vnperfectly and in part onely to keep the law not because they heard the law but because they beleeued in Christ to come that alwaies the obedience of the lawe might follow of the faith in Christ euen as an effect followeth the cause Vppon the 24. chapter Aphor. 1. When wee saide that the signification of a Sacrament is so receiued that not the word alone nor the element alone but the element together with the word is called a sacrament we ment nothing els but that as the word alone without the element or signe cannot bee said to be a Sacrament so neither cā the signe without the worde For a Sacrament as the church hath vsed to define it is a visible signe of an inuisible grace add by the word that is by Christs institution consecrated to that purpose that is altered from the common vse to that matter So Augustine Tom. 5. de ciuit Dei lib. 10. ca. 5. The visible sacrifice is a sacrament or a holie signe of the inuisible sacrifice And in D. de cons dist 2. ca. sacrif A sacrament saieth he is a visible forme of an inuisible grace And the same Augustine Tom. 9. in Ioh. tract 80. saith concerning the word of the gospell the vvorde commeth to the element and so is made the sacrament euen that visible vvorde as it were A sacrament therefore according to the receiued signification in the church we doe euer did acknowledge to bee a visible signe And whereof of an inuisible grace But from whence hath it the vertue to bee signe of such a thing from the word of Christ the institutor For take away the word and it shal be no Sacrament Pull away the word saieth Augustine and what is the water but water This is the meaning of our words not that the word is the sacrament or to speake properly any parte of the Sacrament in as much as a Sacrament is defined to bee a visible signe of an inuisible grace but because without the word a visible element cannot be a Sacrament of an inuisible thing but therefore it is the visible signe of an inuisible thing because by the word of the Lord it is instituted thereunto Irenaeus also making no mention of the word because that is alwaies supposed hath left in writing that the Eucharist that is the Sacrament of the Eucharist consisteth of two matters an earthly that is the signe a heauenly that is the thing signified neither yet the thing signified is the signe or the Sacrament but because the signe cānot be without the thing signified for else wherof should it bee a signe therefore hee said that the Sacrament of the Eucharist consisted both of an earthly matter that is the signe and a heauenly matter that is the thing signified This belongeth to the confirmation of that which we said concerning the word and the element Vpon the 25. chapter Of baptisme The third aphorisme Of the water it appeareth in the Acts where it is manifestly shewed that neuer any thing was mixed with the water by the Apostles Other forme of baptizing besides that which we haue in the 28. of Matthew Christ did not institute and that the Apostle did simplie follow Christ is beyond al cōtrouersie Where as therefore we read in the Acts that the Apostles baptized some in the name into the name of Christ that doth nothing pertaine to the christian forme of baptisme Iohn indeed baptized into the name of Christ as it appeareth in which name notwithstanding as Ambrose expoundeth it the trinitie was closelie signified as the person anointed that is of the sonne in that he had taken the nature the person annointing that is the father and the annointing that is the person of the holie ghost But Christ himself expresly set downe the proper forme of baptisme saying in the name of the father of the sonne and of the holie ghost Wherefore it is manifest that the phrase of speach to be baptized into the name of Christ doth nothing belong to the forme of christian Baptisme Which is also hereby confirmed that wee neuer reade that the Apostles baptized any saying that they baptized them into the name of Christ but we read onely that many were baptized in the name and into the name of Christ Then what mēt the holie ghost by that forme or manner of speach he ment in my iudgement summarily to shewe thus much First in that they which professed faith in Christ were commaunded to be baptized that it should be done by the name authoritie and commandement of Iesus Christ yea that they should be baptized in this forme In the name of the father the sonne and of the holy ghost euen by commaundement of Christ Therefore they were baptized in the name of Christ that is according to the commandement forme prescribed by Christ Secondly they which were so baptized as they were now incorporated into Christ by faith in Gods sight and admitted into the fellowship of the new couenant so are they by
this signe of the new couenant consecrated vnto Christ in the sight of the congregation sealed for to hold fast the faith in him and to performe obedience to his commaundements and to bee ingrafted into the bodie of his church and receiued into the communion of Saintes and to a perpetuall amendment of life and to a continuance of faith in Iesus Christ to their liues end For the whole church and euery of the faithful are baptized into the death of Christ and buried with him whereof the signe is the very dipping into the water that thereby we may learne that throughout our whole life we must die vnto sinne and liue vnto righteousnesse which is to be truely baptized into the name of Christ who died and was buried for vs. The fourth aphorisme The substance also of the law yea the canonicall law is perpetual and for euer to be holden For Christ came not to destroy the law or the Prophets touching the substance of doctrine And it belongeth to the substance of the law of circumcision that they which are the couenant should be sealed vnto god with the signe of the couenant But now the signe of the couenant is baptisme which succeeded circumcision Coll. 2. Add the place of Peter out of the Acts. 2. ver 38. Repent ye and be baptized euerie one of you in the name of Iesus Christ for remission of sinnes and yee shall receiue the gift of the holte ghost For the promise is made vnto you and to your children to all that are a farre of euen as many as the Lord our God shall call To whomsoeuer therefore the promise of saluation by Christ belongeth to them also belongeth baptisme But Peter teacheth that the promise belongeth to the yong children of the faithfull therefore yong children are to be baptized Aphorisme 6. Whereas wee saide that Paule baptized againe those of whome it is spoken in the 19. of the acts as being not rightly baptized we said it without preiudice to any learned interpretor for we condemne none Onely we desire the reader to conster fauourably of that word rebaptize For we meant not that they which were rightly baptized were afterwards baptized againe but they which were not baptized with true baptisme where the true doctrine of God the father the sonne and the holie ghost went before it they after Paule had taught them the true and sound doctrine of Christ then they tooke true baptisme and after baptisme by the laying on of handes receiued the holy ghost and the gifts thereof this to speake properly was indeed not to be rebaptized but to be truely baptized Now why I thought so and do yet thinke I was induced by the authoritie both of the fathers and especially Ambrose and Hierome so expounding that place and also by a reason drawne from the text it selfe Touching the authoritie first neuer any of the fathers did teach that these words and when they heard it they vvere baptized were the words of Paule spoken of them which heard Iohn Baptist but expoūded them as the words of Luke spoken of them which heard Paule So Chrysostome Tom. 3. in act hom 40. So Occum in act ca. 19. So Augustine Tom. 7. cont Petil. ca. 7. So Gregory Tom. 1. in euang hom 20. So Bede in act ca. 19. So all the rest Moreouer most of them do in plaine tearms write that these twelue disciples were baptized by Paule or at least by Paules commandement as hauing not bin rightly baptized before because they heard not the doctrine of the holie ghost nor were baptized into his name Ambrosius Tom. 2. de spi san ad Theo. imp ca. 3. Lastly they themselues also which said wee haue not so much as heard whether there be an holy ghost were afterwards baptized in the name of the Lord Iesus Christ And this abounded vnto grace because they then by Paules preaching knew the holy ghost neither must it be thought a contrarietie because although afterwardes no mention is made of the holy ghost yet it is beleeued and that which is omitted in wordes is expressed in faith For when it is saide in the name of our Lord Iesus Christ by the vnity of the name is fullfilled the whole misterie neither is the holy ghost separated from the baptisme of Christ because Iohn baptized to repentance Christ in the holy ghost Thus farre Ambrose Hierome Tom. 6. in Ioel. ca. 2. pa. 66. Therefore saith he the sauing health of God cānot bee seene except the holy ghost bee powred downe and who so saith that he beleeueth in Christ and beleeueth not in the holy ghost he hath not the eyes of perfect faith Whereon also in the Actes of the Apostles they which were baptized by Iohns baptisme into him that was to come that is in the name of the Lord Iesus because when Paule asked them they aunswered wee know not whether there be an holy ghost they were baptized againe yea they receiued true baptisme because without the holie ghost and the misterie of the trinitie whatsoeuer is receiued in the name of the one or the other person is vnperfect c. Augustine cont Petil. cap. 7. coll 498. saieth Paule baptized those twelue either because they had not receiued Iohns baptisme but lyed or else if they had receiued it yet they had not receiued Christs baptisme For he thought with Cyprian and Tertullian and other fathers that Iohns baptisme and Christs did differ of which matter more hereafter Of our owne writers also that learned man Wolff Musculus about the place of the Act. 19. thinketh as Ambrose doth in his cōmon place the place of baptisme whose words because he hādleth that place very largely we wil not repeat and before Musculus Bucer both on the third of Matth. and on the fourth of the epist to the Ephes vpon Math. he hath these words To those Ephesians which had beene baptized with Iohns baptisme not knowing what it was because as then they knewe not the holy gnost wherewith Paule had preached that Christ should baptize them wee reade that he said Act. 19. Iohn baptized indeed with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus Nowe what do we else or ought we to do in baptizing For ours is also the baptisme of repentance so long as those whome we baptize we also burie into the death of Christ that is we ascribe them into that nūber which throughout all there life must die vnto sinne and liue vnto righteousnesse and yet shall not receiue that neither but by the gift of Christ Therefore of such as be of years of discretion whom we baptize we require their faith in Christ the infants we commit vnto the church to be brought vp to the same faith Therefore Paule would neuer haue rebaptized those Ephesiās if they had beene baptized with Iohns baptisme that is with that baptisme wherewith he vsed to baptize into
repentance and the faith of Christ but seing they were as Luke reporteth onely baptized into Iohns baptisme which notwithstanding they knew not what it was and were altogether ignorant of the baptisme of Christ that is of the spirit he baptized them shewing vnto thē what Iohns baptisme was and how he baptized into Christ not into his owne sprinkling or dipping of the water as though that could be any profite vnto them He therefore baptized them with this baptisme of Iohn that is as Iohn vsed to do into the name of the Lord Iesus and by by after laying on his hands he baptized thē with the baptisme also of Christ that is with the spirit For immediatly the holy ghost came on them as it is there read This there And vpon the epistle to the Ephes chap. 4. the same Bucer writeth thus Hereby it is also manifest that the twelue men at Ephesus which knew not whether there were an holie ghost or no whome Paule baptized were not baptized with the baptisme of Iohn that is with that which he administred but as they witnessed themselues they were baptized into Iohns baptisme For Iohn preached vnto all whome hee baptized that Christ should baptize them with the holy ghost and exhorted them that they would beleeue in him and that of him they might receiue the holy ghost And therefore these Ephesiās could not haue beene ignorant of the holy ghost if they had bin washed with that baptisme which might truely be called Iohns which also the Apostles words to those men doth sufficiently declare Iohn verily baptized with the baptisme of repētance saying vnto the people that they should beleeue in him which should come after him that is in Christ For by these wordes he would teach vs that they neuer receiued Iohns baptisme who as yet knew not Iohns preaching of Christ and the promise Thus farre Bucer Seing then the fathers expound this place in Act. 19. as wee haue nowe declared who I pray am I that I should dare or that I ought to gaine-say so many and so learned men in such an exposition of this scripture which neither doth any whitt wrest the text nor contrarieth any other scriptures nor is against the analogie of faith nor bringeth with it any absurdities For if any man shall obiect out of the text that same truely and but it prooueth nothing against the fathers exposition seing it is no vnusuall thing with the Apostle where hee saieth first truely not alwaies to ioyne the aduersatiue particle but Rom. 3. ver 2. Coll. 2. ver 23. and in other places And vnto this truely another but which Luke for breuitie sake left out might bee vnderstood verie fittly as hereafter we will shew so that it is no necessitie with this truely to ioyne that but which followeth in the 5. verse in which verse the fathers will haue not Paules speach but Lukes to be continued Therefore the fathers exposition is not repugnant to the text nor yet with any other scripture For if any man say Paule writeth to the Corinthians that he is gladd he baptized none but the house of Stephana it may be answered it is true namely at Corinth but these twelue were baptized at Ephesus and besides he speaketh of such as were baptized with his owne hand but these twelue he might baptise by some other to dispute no longer about the circumstance of the time And it is most certaine it is not repugnant to the analogie of faith nor bringeth with it any absurdities because the fathers do not speake of a baptisme rightly administred as though Paule had repeated that again This expositiō therefore of the fathers in my iudgement cannot easily be refelled And this therfore is the chiefest cause why I haue euer thus thought and yet thinke of this action of Paule although indeed I cannot consent vnto them all in the cause why Paule baptized them but onely to Ambrose and Hierome That Iohns Baptisme Christs Baptisme did differ the fathers teach both by this that Iohn saide how he baptized onely with vvater but Christ should baptize with the holy ghost with fire and also by this that the baptisme of Iohn is called the baptisme of repentance but Christes baptisme is said to bee giuen for the remission of sinnes And because that he prepared the waye to this as Tertull. speaketh that baptisme of repentance was as it were a sueing for the remission of sinnes and sanctificatiō in Christ which was to follow after Read Tertul. of bap pag. 707. So Cyprian also in his sermon of the baptisme of Christ and of the manifestation of the Trinitie pag. 430. So August To. 7. against Petil cap. 7. But all of vs doe not knowe what the father 's mēt by this differēce of the baptisme For they ment not that the one diffred from the other in the matter or in the signe or in the doctrine and forme of baptisine but onely in efficacie that namely although remission of sinnes was giuen to them which were washed with Iohns baptisme yet the same was not of Iohns baptisme that is of water but by the baptisme of Christ which is the baptisme of the spirite whereunto that belongeth I baptize with water but he with the holy ghost And with this baptisme of the spirit were they only baptized which beleeued in Christ whome Iohn saide was then come though all knewe him not Therefore Iohn in his baptisme did inculcate and often repeate this faith as Paule witnesseth in that place of the 19 of the Actes They therefore are deceiued who for this diuersitie did thinke the baptisme of water was to be repeated August against Petil. as we touched a little before sheweth how some held opinion that the 12 did lye vnto the Apostle when being asked vnto what they were baptized they answered vnto Iohns baptisme So by this that first those Ephesians saide vnto him that they had not yet heard whether there were that is whether that holy ghost did exist or not namely the giuer of those giftes whereof the speach was the Apostle might be said to conuince thē of a lye by this argument Whosoeuer haue bin baptized they haue professed faith in Christ as the sonne of God and consequently in the father and in the spirite of them both For Iohn did require this faith according to the same he baptized men and in baptizing he alwayes vrged that Iesus Christ was he which should baptize in the spirit But you by your owne cōfession do not know this spirite c. and so beleeue not rightly in Iesus Christ Therefore c. But surely to saye that these twelue did lye vnto the church and to the Apostle it seemes to me to be to hard and vile a thing in mē which professed Christ And for this cause we did euer better allow of the opiniō of Ambrose Hierome that the 12 did say truely whē they said they were baptized vnto Iohns baptisme but yet not by
baptized For no mā is baptized vnto the giftes of the holie ghost but vnto the holie ghost it selfe as also vnto the father and the sonne And the Apostles held it for certaine beyond all doubt that whosoeuer were baptized either of Iohn his true disciples or of Christs disciples they were surelie baptized with instruction of the true doctrine of the holie ghost also according to Christs institution Hereupon was that admiratiō Vnto what were ye then baptized They answered him vnto Iohns baptisme For Paule thought this could not stād together that they should bee baptized with Iohns lawfull baptisme and yet should not knowe nay not so much as heare whether there were and whether there did exist an holie ghost whom Iohn both knewe and preached vnto all that came to his baptisme neither did he preach Christ without this holie ghost For he said that he baptized in water but Christ Iesus should baptize in the holie ghost Hereupon was it that meaning to cōuince them that they were not baptized of Iohn nor of his true disciples he added saying Iohn indeed c. This truely or verely is an aduersatiue particle wherby he would shew how it could not agree with the lawfull baptisme of Iohn that they said they had not so much as heard namelie when they were baptized whether there be an holie ghost or no Sith Iohn baptized none without mentioning the same And to this truely here expressed doeth a but closelie vnderstood make aunswer so that the argumēt is such as before we set downe Iohn indeed baptized c as though he had said Iohn preached both repentance and faith in Iesus Christ such as he is namely the sonne of god from whome as also from the father proceedeth the holy ghost and who baptizeth in the holie ghost and into the confession of this doctrine he baptizeth men The minor was to be added which Luke expressed not because it is contained in the twelues owne confession but vvee haue not so much as heard c. what is plainer then this text That therefore which followeth in the fift verse But when they heard it c is Lukes owne words shewing truelie and brieflie what followed vpon Paules argumentation But when they heard c namely these 12 whē they heard what what it is truelie to beleeue in Christ that he baptized men according to the confession of this doctrine concerning Christ his father and the holie ghost and that Christ alone as the onely Sauiour baptized men into the holie ghost when they heard I saye these things not onely with the eares of their bodies but also of their mindes and so beleeued and confessed the same They vvere baptized in the name of the Lord Jesus that is into Iesus as he is called and described in the Scriptures not onelie man but also the sonne of God God from whome as also from the father proceedeth the holie ghost and therefore as a true and onelie Sauiour baptizeth vs with his holy spirite Add this also that by the new interpretation there is admitted in a little narration no smale Battologie or superfluitie of words For when Paule said Iohn verily baptized vvith the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus to what ende should the Apostles haue added this concerning thē whom Iohn baptized but whē they heard namely that companie or those men were baptized For who could not vnderstand by the wordes going before if Iohn baptized they therefore which had heard professed his doctrine concerning repentance and faith in Christ were by Iohn baptized To conclude if I should allow that interpretation I see not what Paule could els proue by this whole narration but that those Ephesians had beene rightlie baptized and therefore that nothing else remained but that by laying on of hands they might receiue the holy ghost But this conclusion I doe not thinke to agree with that which goeth before it but to bee needelesse I haue to my power declared the exposition of the fathers vpon this place and that modestlie and without preiudice to anie to no other end but that I may by such reasons as I am able declare vnto the brethren which perhaps haue tooke offence at that particle in my confession That Paule did baptize those twelue againe vvhich had not bin rightly baptized that I did not put those words rashlie in my confession By the way as I said we condemne no other mens interpretation And this also I freely professe that my cōscience is such that I cannot be easily drawne to dissent frō the auncient fathers either in their assertions or in their interpretations of scriptures Vnlesse I be cōuinced enforced by manifest testimonies of holy scriptures by necessary consequences plaine demonstrations For so doeth my conscience rest and in this setled stay of minde I desire to die And therefore I humbly desire of all the brethren that if in this behalfe my opinion be not altogeather as theirs is they will by no meanes take offēce especially seeing that in all the principall points of Christian faith we haue a sound agreement Vpon the 16. chapter The 9. aphorisme The place of the 1. to the Corinth 6. beeing diligently marked as also we noted before in the 15. chap. and 14. Apho. may well decide the controversie about the wicked mens Eating that is the Hypocrites and of the sacramentall eating We say that hypocrites doe not eate the tru body of Christ sith they are void of faith namely they eare it not truely and indeede sith it is not indeede eaten but onely by true faith which they want but onely sacramentally that is they eate indeede the sacrament and the signe it felfe The Adversaries say also that hypocrites doe eate the true body of Christ onely sacramentally but by this word they meane that they receiue not onely the sacrament that is the signe but all the thing it selfe though not vnto salvation If they mean this in the same sence that the Apostle doth when he said The Corinthians were all sanctified iustified c. namely that by receiuing baptisme the sacrament of true Regeneration and sanctification they were reckoned to haue receiued the thing also sith the very sacrament hindred not but they might also be pertakers of the true sanctification although all of them did not indeede obtaine the same by reason of their hypocriticall faith thē doubtlesse I see not but such a manner of speaking may be well allowed so it be declared as it ought after the Apostles meaning This I only alleadge that the brethren may bethinke them of some good meanes of agreement that so great an offence and scandale may be rooted out of the Church We must all stand before Christs Tribunall seate Vpon the 16. chap. Apho. 10. Here should a subdistinction haue beene added of the godly because some doe come worthely some vnworthely yea one and the
same godly man eateth sometime worthily sometime not worthily enough as in the 1. to the Corinth 11. it appeareth And the vngodly also which receiue onely the element and not the thing of the sacrament are not all of one sort For among them are also conteyned the Hypocrites of whome we spake eveÌ„ now We thought good therefore here to ioyne a more plaine and cleare distinction There be two kindes of men which like as they come to the hearing of the word so may they come to receiue the supper of the Lord the vngodly and the godly Againe of the vngodly some are wholly and simplie wicâ—ed as Atheists Godlesse men also Iewes and Turkes and all such as knowe nothing and beleeue nothing of all those thinges which they heare by the preaching of the gospell or see to bee done by the administration of the Sacraments nay they rather laugh at and coÌ„temne all such matters These if they come to the Lords table they neither eate nor drinke anie thing else but bread and wine and that also not as they are sacrameÌ„ts for they know not of what thinges they are sacraments but onely as they are of their owne nature namelie bread wine For euen so also at the preaching of the gospell they receiue nothing but bare words and the sound of the words Another sort are indeed and before God wicked though they are not so in respect I meane in profession or in sight of men such as are the hypocrites in the church who are not indued with the true and liuelie faith which is proper to the elect but haue onely a temporall and an hypocriticall beleefe These comming to the supper doe indeed eate and drinke no more then the former that is bread wine The reason is because they haue no true faith by which alone Christs body is truely eaten For all this the difference betweene these and the other is not little 1 For the former seing they beleeue none of all the things which they heare concerning Christs bodie in the supper nor perceiue anie thing with their mindes as little do they eate the true bodie of Christ but onely with the mouth of the bodie they eate bread as common bread But the other seing that by their onely historicall hypocriticall and temporall beleefe they vnderstand in their minde and in some sort doe beleeue the things which are spoken and done therefore by the same beleefe and minde they may bee saide in some sort to receiue and in some sorte to taste the bodie of Christ offred in the word and sacraments although they doe not in verie deede eate it seing they do not swallow nor retaine the same for this properlie is to eate in the stomacke of their soule for nourishment of their spirite but rather do spue or vomitt out the same being tasted and after a sorte receiued downe For so also we read in the 6 to the Heb. of those temporary professors that they tasted the heauenlie gifte and good word of God as if he had said they tasted indeed and that also by the gift of the holie ghost but being tasted they cast it vp againe And in the parable of the seede the temporary ones were said to receiue the seede of the word but that they kept it not and therefore brought forth no fruite by it These things cannot be said of the first sort of these wicked ones which are most true of the second sort namelie these temporarie hypocrites Let this then bee the first difference hereuppon followes another difference betweene the eating of those and these 2 They seing the bread which they take into their mouthes they nether acknowledge nor beleeue it to bee a Sacrament of Christs bodie therefore they take it and eate it not as a Sacrament but as common bread and therefore can they not be said to eate the bodie of Christ sacramentallie But these take the bread not as common bread but as a Sacrament of Christs bodie and for that cause are said to eate Christs bodie though not in verie deede seing they lack the mouth and teeth of true faith yet to eate it sacramentallie by an argument drawne as they call it à coniugatis they eate the Sacrament as the Sacrament of Christs bodie therefore they eate Christs body sacramentally and so farre forth as it is a Sacrament because they eate not Christs bodie in verie deed but onely the Sacrament thereof Hereupon followeth that expositioÌ„ wherof we spake before that it is not vngodlie to say simply and absolutely that the hypocrites do eate not onelie the Sacrament but also the thing of the SacrameÌ„t that is not onely bread but also the verie bodie of Christ But in what sense namelie in that wherein the Apostle said all they of Corinth in their first state were vncleane vngodlie c afterwards he said they were not onely vvashed which some might haue interpreted onelie of the water of baptisme but also sanctified and iustified when notwithstaÌ„ding they were not all made truelie such but as yet there lacked not some hypocrits amoÌ„g them So all they which professing faith in Christ doe come to his supper and eate the SacrameÌ„t of the Lotds bodie are saide also to eate the Lords true bodie by reason of the sacramentall vnion which causeth that he which receiueth the signe is by the church iudged to haue receiued also the thing signified because there is no fault either in the institutor of the Sacrament or in the Sacrament it selfe but that he which hath receiued eaten the one might haue also receiued and eaten the other sith Christ by the minister doeth truelie offer them both and the soundnes and trueth of the Sacrament dependeth not vppon our faith but vppon Christs institution So that if we receiue not the whole Sacrament but onely the signe without the thing signified the fault is in our owne selues who receiue one part with the mouth of our bodie and cast away the other part by our infidelitie for an hypocritical faith is infidelitie separating those thinges which God would haue to be ioyned By these thinges it appeareth what difference is in the eating of those that are simplie wicked the hypocrites although neither sort can bee said truely to eate Christs true bodie For such only do truely eate Christ who are also truely ingrafted into Christ by a true and liuelie faith with which alone the elect are indued They which are dead corporallie can no longer eate corporall meate how then should they which are dead spirituallie bee fedd with spirituall foode And onelie the faithfull doe therefore liue because by a liuelie faith they are ioyned vnto Christ which is our life as members to their head as braunches to the vine as the boughes to their tree And if as Cyprian saieth it be meate of the minde not of the bellie surely it is eaten vvith the teeth not of the bodie but of a faithfull minde which onely the godlie can doe If
likewise the bodie of Christ be as Ireneus speaketh a heauenlie matter â—owe can it bee eaten of them which haue nothing in them that is heauely but are altogether earthly meÌ„ indued with no faith whereby they may ascend vp into heauen and eate the heauenlie foode therefore onely the godlie can do this But the faithfull also are not affected all alike or after one sort seing verie ofteÌ„ they eate worthelie but sometime it chauÌ„ceth that they eate vnworthelie and therefore are sundrie wayes chastened by God for it They are saide to eate worthelie who before they eate of the Lords bread doe examine themselues whether they be in faith if they be then they diligentlie waye and coÌ„sider the signification and greatnes of this misterie moreouer they trye their consciences whether they bee touched with a true repentance and by earnest hartie prayers do stirre themselues vp to both And they eate vnworthilie who although they be planted in Christ by faith and the spirite of regeneration yet their faith being in some sorte choaked with the cares of this world other affections of the flesh doe nor sufficientlie proue themselues do not diligeÌ„tlie examine nor stirr vp themselues to an earnest consideration of so great a misterie nor weigh with an attentiue minde what is giuen in that holie table what the Lord requireth of them for whome and for what purpose the Supper was instituted by the Lord Lastlie they do eate vnworthelie who as the Apostle speaketh discorne not the Lords bodie and so come not to that table with a due reuerence feare of the Lord discerning in their minde and by faith the thinges signified from the signes and the signes from other common meates and drinkes in such sufficient manner as they ought whereby they doe not aswell open the mouth of the inward man to eate the spirituall foode as they doe the mouth of the outward man to eate the foode which of it owne nature is corporall By reason of this duetie so neglected namelie that they do not sufficientlie prooue themselues nor discerne or iudge of the Lords bodie and consequentlie do eate vnworthilie the Lords bread christians and faithfull men other whiles are woÌ„t to be visited with diuers chastisemeÌ„ts of God yet such as are for their saluation least they should be condemned in this world And of them doth the Apostle properly speake in the 1. Cor. 11. and not of such as be simplie wicked and more hypocrites when he saith these doe eate iudgement vnto themselues c. This is thus prooued 1 Because he saieth not that they which thus eate vnworthilie doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth eternall destruction but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement which words what difference there is betwixt them is manifest in the same text where the Apostle in the 32 veise faieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are iudged or corrected of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least we should be condemned with the world 2 When hee declareth the punishment which they shall haue which eate vnworthily he rehearseth none but teporall chastisemeÌ„ts making no mention of eternall destruction For this cause saieth he many are vveake and sicke c. 3 Add this that he saieth if vvee vvill iudge our selues that is trye our selues and acknowledging our sinnes chastife our selues by repentance and by true faith and amendment of life seperate our selues from the world we should not be iudged namelie of the Lord who doth therefore chasten mortifie vs because we do not mortifie our affections nor repent vs of our sinnes 4 And what meaneth this that in most plaine wordes hee calleth this iudgement by which wee are therefore iudged because wee eate vnworthilie the Lords bread a chastning verie prositable for vs. For thus he saieth But wheÌ„ we are iudged we are chastened of the Lord because we should not be condemned with the world 3 And surelie he placeth himselfe and all the other true beleeuers in the number of those which being iudged are chastised of the Lord for their saluation For he maketh two sortes of men the wicked which are vnderstood in the name of the world and teacheth that vpon them awayeth eternall destruction and then the godlie who by reason of their manie falles and vnworthinesses are also chastened by manie punishments least they should also be coÌ„demned together with the wicked and them hee setteth downe vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement that they may auoide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall destruction This place therefore is to bee vnderstood properlie of the faithful but such as are vnperfect and therefore doe greeuouslie sinne because they come vnworthilie to the Lords table Whereas some doe expound the same also of the wicked and do take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation this is rather to bee vnderstood that it is by a certaine consequeÌ„ce with an argument drawne from the lesse to the greater then by force of the text Thus if the godlie which sometime eate vnworthily doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation then what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemation shall abide the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore if it be spoken of the godlie is taken for chastisement if of the wicked it signifieth eternall destruction Vppon the 17. chapter Aphorisme 1. Here we spake of such as bee of yeares of discretion concerning the yong infants of the faithfull the reason is otherwise as in another place we declared For the holie ghost doeth ingraft them into Christ as true members to their head from whome they draw their life yea and we also beleeue that they are endued with the spirite of faith although through the weakenes of nature in them they cannot vse thâ— same euen as they cannot vse the vertue of their vnderstanding whenas notwithstanding they are not without a minde or the faculties thereof The 2. Aphorisme In the description of faith I willingly vsed those two words of wisedome and prudence following the most learned diuine M. B. vppon the Epistle to the Ephesians because in the former I comprehend the knowledge of christian religion of God of Christ c. in the latter the practise thereof into which two the whole gospell is dissinguished which christiaÌ„ religion imbraceth and vpon which onely it is grounded Whereunto belongeth also that others doe teach how faith is an assured knowledge concerning God and Christ conceaued by the word of God c. And the whole christiaÌ„ doctrine consisteth partly in knowledge partly in practise And there bee two kindes of the actions of faith one in the vnderstanding another in the will The vnderstanding being endued with the light of faith doeth perceiue assent vnto and beleeue thinges set downe in the word The will being filled with the power of faith doeth loue desire and embrace the same thinges as good And further such thinges as pertaine to outward workes those it
commaundeth to be performed faithfully and prudently by the other faculties of the minde and instruments of the body Vpon the 19. chap. Of iustification Aphorisme 6. Whereas I so expounded that place concerning the faith of Abraham out of the 15 of Genesis and the 4. to the Rom. as I saide that that same thing was imputed vnto him for righteousnes which hee beleeued concerning Christ the promised seede I did it rather respecting the matter it selfe then the bare word of faith For I was not ignorāt that both Moses and Paule spake of the faith of Abraham that this faith was imputed to him for righteousnes seing the Apostle manifestly gathering a general doctrine from the example of Abraham adioyneth these wordes But to him that vvorketh not but beleeueth in him that instifieth the vngodlie his faith is counted for righteousnes that is hee is therefore accompted iust with God because he beleeueth in him which iustifieth the vngodlie by which place it most plainelie appeareth that from the true iustification of vs are excluded our owne works and that it is whollie ascribed to onely faith aswell touching the ende as touching the beginning But when the question is asked what cause there is why iustification should be attributed to faith and not to the works thereof it is wōt to be aunswered and that both well and truely because faith not the works thereof doth apprehend remission of sinnes and Christ our righteousnes For by it we are not iustified in respect that it is a worke but in respect that Christ is apprehēded by it by the righteousnes of whom alone being imputed vnto vs we are properlie reputed iust before God and this is that which some say how faith iustifieth not in respect of it selfe but in respect of the obiect which it taketh hold on Thus is it manifest that it is true which I saide how that was properlie imputed vnto Abraham for righteousnes for that hee beleeued God concerning Christ namelie that in him all nations should be blessed and therefore Abraham himselfe also Likewise in the last aphorisme Neither deo wee allow of those which set our iustificatiō in the only remission of sinnes denying the imputation of the iustice and obedience of Christ which we thinke to be repugnant to the Scriptures Esay 7. Achild is giuen vnto vs c Whatsoeuer therefore he did or hath it is wholly ours Rom. 5. As by one mans disobedience many were made sinners so by the obedience of one many shal bee made righteous The disobedience of Adam was the breaking of Gods commaundement therefore the obedience of Christ cōsisteth not onely in his death but also in his whole former keeping of the law Likewise the disobedience of Adam was whollie imputed to vs why not then also Christs whole obedience Also wee are two manner of wayes made sinners by Adams disobedience namelie by imputation of his transgression and by the reall deriuation of sinne that is of concupiscence into vs. Why then should we not thinke the same of Christ The vertue of his obedience to the commaundements of God the father is truely communicated vnto vs so that wee also begine to obey Gods law What lets then why wee may not say that his whole obedience is imputed vnto vs 1. Cor. 1. He is made vnto vs of God wisedome and righteousnes and sanctification and redēption Phil. 2. He became obedient vnto death for which humbling of himselfe and obedience euen vnto death God hath highlie exalted him and in him vs c. He hath deserued by his obedience eternall glorie for himselfe vs as al the schoolemen and fathers do teach Therefore his obedience also to the law is imputed vnto vs for righteousnes Gal. 4. He was made subiect to the law that hee might redeeme those vvhich were vnder the lavve Therefore he kept the law for vs and for our saluation The testimonies of the fathers and also of the learned men of this age for breuitie sake we ouerpasse To conclude we beleeue concerning Christ that as for vs men and for our saluation hee came downe from heauen and was incarnate so also for the same cause he kept the law and did all the other things Vppon the 25. chapter Aphor. 10. and 11.12 When I write this cōfession of saith I write euerie thing vppon a good conscience and as I beleeued so I spake freelie as the holie scriptures doe teach that wee ought to doe My faith is grounded simplie and principallie on the word of God and next somewhat vpon the common cōsent of the whole auncient catholicke church if it doe not gainsaye the holie Scriptures For I beleeue that the thinges which were decreed and receiued of the fathers by common consent of them all gathered together in the name of the Lord without anie contradiction of holie Scriptures that they also though they bee not of equall authoritie with the Scriptures come from the holie ghost Hereupon it is that the thinges which are of this sorte I neither will nor dare disprooue with a good conscience And what is more certaine out of the histories the councells and writings of all the fathers then that those orders of ministers of which wee spake were ordained and receiued in the church by common consent of all the whole christian common wealth And who om I that I should disprooue that which the whole church hath approoued Neither haue all the learned men of this age dared to disprooue the same as knowing both that the church might lawfullie doe so and that all those thinges were ordained and done vppon a godlie purpose and to excellent good endes for edification of Gods children For confirmation sake hereof I haue thought good here to insert that which Martin Bucer of godlie memorie a man both for life and learning most famous hath left written concerning those matters vpon the Epistle to the Ephesians The ministerie of the worde being performed by reading and rehearsing the diuine Scriptures by interpretation and exposition of the same and with exhortations takē there out and also by rehearsall and catechisme which is done by mutuall questions and aunswers of the yong beginner and the catechizer and also by holie conferences and deciding of the hard questions about religion according to this manifold dispensation of wholesome doctrine there are also manie dueties in this function For whatsoeuer belōgeth to the perfectest manner of teaching is with an especiall care to bee vsed in the ministerie of the doctrine of saluation because indeed it ought to be deliuered as a knowledge both of all other most diuine and of all most difficult namelie that he which is man should liue according to God Now they which do teach diligently the artes as they are contained in certen knowne books as if they meane to teach mathematicall principles out of Euclide first of all they will reade and rehearse the same booke by and by they will expound the seuerall words such as euerie one knowes
is truely attributed also to the diuine nature But how can that be sith passion cannot fal into it It is therefore common to it to suffer not in the owne essence for that nether could nor can suffer but in Christ that is in the person of Christ which consisteth of the two natures and therefore which onely according to the flesh suffred so that in the proper essence of the deitie thereis no passion but it is onely in the common person by reason of the flesh and consequently God is also said to haue suffered when notwithstanding the deitie suffred nothing but onely the person of god man that is he which is God and man suffred according to the flesh I will rehearse this againe The proprieties for example of the humaine nature as to suffer to die they are therefore said to be common to the deitie because the deitie also hath them For if in no sort it had thē the same could be said no wayes to be made cōmon to it with the flesh Now then they are truely said to be commō to the deitie with the humanitie not simplie but in Christ because it hath them not in it selfe that is in the owne essence as the flesh hath but onely in the person of Christ which is one and the same person of both the natures seing it subsisteth in both of them The soule also hath the proprieties of the body common vnto it selfe not in it owne essence as the bodie but in the person of man who as he consisteth of them both as being his essentiall partes so also he hath in himselfe really the proprieties of them both so as he may truely be said to be visible and inuisible mortall and immortall This which is said of the proprieties of the humaine nature common with the diuine not in the proper essence of it but in the common person of both the natures that the same also is to be thought and saide of the diuine proprieties with the humaine we are taught by Vigilius bishop and martyr These things being in very deed thus it hereupon is to bee gathered what manner of speaches may be thought agreeable to these matters If a propriety of the flesh as to suffer be in some sort common to the deitie thē it may in some sort be said of the deitie If it bee not in such wise common to the same as to haue it in it selfe as in it owne essence nor as an essentiall parte of it selfe nor as an accident in the subiect then the deitie cannot bee said in it owne essence to bee subiect to passion But if it bee common vnto it onely in person then to suffer cannot be said of the deitie in the abstract but onely in the Concrete this is by such a worde wherein the deitie maye bee so signified as the person may bee signified with it such as bee the Concrete names as God For by this name so farre forth as therein is signified the person of Christ which is also God and not bare man it is truely and really said that God did suffer and died yet not fimplie and according to his deitie also but onely according to the flesh whose propertie it is to suffer and to dye Wherefore as this is most true God suffered so this is most false the deitie suffred or that Christ also according to his diuine nature suffred This is the doctrine of Vigilius and the whole church But seing that which Vigilius hath deliuered of the proprieties and communion of the natures is indifferently said of all the proprieties and their communion in Christ so that by this hypostaticall or personall vnion the diuine proprieties are said to be made commō to the humanitie in the same sense that the humaine are to the diuinitie namely not in the essences of the natures themselues but onely in Christ and in the person of Christ it followeth like as the proposition is impious the deny by reason of the vnion with the flesh in the person of the sonce of god is made partaker of passion in it owne essence so also this is blasphemous the humaine nature by reason of the vnion with the diuine receiueth of it that it is omnipotent really in it ovvne essence c. Now if we add that which the same Vigilius left in writing out of the common consent of the whole church booke 4. chap. 4. this doctrine which we shewed euē now out of him will more plainely appeare For disputing against the Monophysites defenders of one nature he plainely prooueth by the diuers proprieties which were seene in one the same Christ and which the holy Scriptures do speak of that the word and the flesh cannot bee in him all one nature he bringeth a reason because one nature cannot receiue in it selfe any thing that is contrary diuers besides other things he also writeth thus Moreouer if there be but one nature of the word and of the flesh how can it be but that the worde being in all places the flesh must be foūd in al places too For doubtlesse when it was on earth then was it not in heauē now being in heauē it is not likewise on earth yea it is so farre from being on earth as that according to it we looke for Christ to come downe from heauen whome according to the word we beleeue to bee with vs on earth Therefore according to your opinions either the word with his flesh is contained within one place or the flesh with the word is in all places whereas one nature cannot receiue in it selfe any contrarie or diuers things But it is verie contrarie and farre different to be circumscribed or contained in one place and to be euerie where and seing the word is euerie where and the flesh is not euerie where it appeareth that one the same Christ is of both natures and that he is euerie where according to the nature of his diuinitie and is contained in a place according to the nature of his humanitie that he hath beene created and hath no beginning that he hath died and hath not bin able to dye the one he hath by the nature of the word whereby he is God the other by the nature of the flesh whereby the same God is man Wherefore this one the sonne of God the same made the sonne of man hath a beginning by the nature of his flesh and hath no beginning by the nature of his diuinitie he was created by the nature of his flesh and was not created by the nature of his diuinitie hee is circumscribed by the nature of his flesh and is not contained within place by the nature of his diuinity he is lesse also then the angels by the nature of his flesh and is equall to the father according to the nature of his diuinitie he died by nature of his flesh died not by nature of his diuinitie This is the catholick faith and confession which the Apostles deliuered the
Martyrs confirmed and the faithfull do yet assuredly hold Thus saith Vigilius By this the very same is vndoubtedly prooued which was also by the other before namely not onely that the worde and flesh cannot possiblie be both of one nature as the Monophysites affirmed but also that the proprieties of the one nature cannot really be communicated to the other so as indeed it should haue the same in it selfe and that the one nature should be made the very like that the other is as thus that the flesh by reason of the vnion with the word should also with the same word bee made present in all places in it owne esseuce For from this proposition which is held for graunted of all sound beleeuers namely The flesh through the vnion with the word hath not gotten this proprietie of the word that it selfe should with the word be present in all places in it owne substance from this proposition I say he concludeth therefore neither is it made of the same nature with the word This certenly is the argument of Vigilius yea of the whole catholicke church What remaineth onely this that if it may be said to bee present in all places it can be said to bee so by no other meanes then by the Hypostasie of it which is the very word For in Christs humaine nature there be only two things the proper essence of his nature with his proprieties and gifts created and the common Hypostasis with the diuine which is the word it selfe His proper essence is finite or determinate and so is onely within one place The Hypostasis is infinite immeasurable and most simple or vnmixt And therefore in this onely and not in the proper essence the flesh of Christ can be and in verie deed is present in all places That which hath bin said of this propriety the same is also to be thought of all the rest aswell those of the word as of the flesh For also in the argumēt before going against the Monophysites book 4. chap. 4. he concludeth the same from certaine proprieties of the word as is to be vncreated inuisible vntouchable said that it is impossible the flesh should partake in those qualities Hereuppon he concluded therefore the flesh cannot bee of one nature with the word sith it can by no meanes be made inuisible vncreated vntouchable vnderstand this in it owne essence whereas notwithstanding in the Hypostasis of it which is common to it with the vvorde it is in verie deed as in all places present so also vncreated inuisible vntouchable and what not seing in the same Hypostasis it is also god These things are all most assured and plaine and do depend vpon that infallible rule which he deliuered in the fift booke and second chapter namely We saye better and more catholically it is common in him and not vnto him And we say better it is proper to him and not in him I beseech all christians by our Lord Iesus that setting aside all the vaine dreames of priuate men and reiecting all the affections hatreds enmities of their flesh and imbracing the assured and wholesome doctrine of the aūcient church and christian loue wee maye all ioyne together into one holy league of friendship euen as we haue all one God one mediatour one baptisme one hope of our vocation to the glorie of Gods name the building vp of the church the saluation of our soules For sooner then we suppose shall wee be summoned before Christs tribunall seate that euerie one may giue account for that which he hath done in the bodie and in this life seing that after this life there is no hope of pardon no place for amendment CERTAINE POSITIONS OF THE same Zanchius Of some principall articles of our christian faith against diuers heresies at sundrie times disputed on partly at Heidelberg partly at Newstade FOr what purpose I published this confession with my obseruations vpon it for the verie same cause at this time haue I gathered together these positions concerning sundrie matters in question which were handled partly vnder Frederick the third of godly memory at Heidelburge partly vnder my fauourable Lord Iohn Cassimier erector of this schoole here at Newstade against diuers heresies and being all brought together I thought good to haue them printed with my confession thereby that al posteritie might euidently see that I neuer consented to any of these heresies which in these dayes of ours haue beene fetcht againe from the depth of hell and this to Gods glorie the edification of the church and the saluation of manie through our Lord Iesus Christ Amen Of one true god eternall father sonne and holy ghost yeare 1572. 1 THere is one onely Iehouah creatour of heauen and earth and God of Israell 2 And this God though he bee one onely Iehouah yet is he not one but meere Elohim the number and names of whome the sonne of God manifested in the flesh hath clearlie and apparātly reuealed vnto vs without all doubt namely the eternall father the eternall sonne and the eternall holie ghost 3 Further these three Elohim are true existences and those vndeuided liuing vnderstanding willing and therefore as the church hath euer vsed to speake true persons 4 And the father sonne and holie ghost are so distinct among themselues as the one is not the other 5 Yet euerie one of them is the true Iehouah 6 Yet are there not therefore manis Iehouahs but onely one Iehouah Of the nature singularitie and immeasurablenes of one true God yeare 1573. 1 BY the name of the nature of God is vsually signified not onely his essence simplie considered in it selfe but also all his proprieties or attributes by which hee is declared to vs and for our sakes of what sort he is 2 And therefore God is rightly saide of his owne nature to be gentle wise good and such like 3 But albeit hee vseth to applie many qualities like to this his owne nature vnto men by which wee are made iust good wise yet his owne nature he doth communicate to no created thing which hee cannot indeede communicate vnlesse their could more Gods bee made 4 God also besides his other proprieties is simplie simple or vnmixt that he can no waies be said to be compounded of many things no not of his being and essence 5 For although hee attribute vnto himselfe manie thinges in the Scriptures as it were manie qualities as to bee good iust mightie c yet no quality doth in very deed fal into god but of what sorte soeuer hee is the same hee is in his owne simple essence but by these diuerse names the infinite perfection of his most simple essence is signified vnto vs. 6 But God not onely admitteth no composttion in himselfe but also falleth not into concretion or substance of any created thing as that he should bee either the forme or matter thereof 7 God is furthermore truely immeasurable and in finite therefore present euery where and that
to be omnipotent namely in as much as it is so vnited to the vvorde that both those things which are proper to the vvord may also be said of it yet in the concrete and the vvorde did vse and might vse his soule and his body as proper instruments yet the proprieties and actions of each of them remaining distinct to performe many of the workes of his omnipotencie Of gods prouidence yeare 1576. 1 WE beleeue and teach out of Gods worde that the prouidence which the grecians call a Rom. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also b Luc. 22 Act. 4.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in God by which prouidence al thinges are c Ps 139.4 foreknowne d Ps 119.91 preordained and e Don. 4.3 gouerned 2 This prouidence of God is that a Iob. 9 4 12 13 Ier. 51.15 most wise b Deut. 32 Psal 145 1â— Sap. 12 15 most iust vnchauÌ„geable counsaile d Dan. 4.32 wherein hee e Pro. 8 22 Eph. 1 9 decreed in himselfe from all beginnings of all thinges aswell in heauen as earth both that they should be f Thess 2 39 made and that they should be made in such order and fashion as they are made and to the g Rs 1.19 92 patterne whereof he also h Lev. 26 4 Psal 104.4 Hos 2 21 Eph. 4 11 ordereth and gouerneth continually all things i Gen. 1 in time k Deut. 8 3 Psal 72 18 Ier. 32 20. 1. Reg. 17 4 sometime by certaine and ordinarie meanes l Psal 115 3 Rom. 9.10 sometime without them but euermore m Psal 138 8 Dan. 4 32 Ioh. 5.17 mightilie and that both for the n Gen. 50 20 Rom. 8 28 Cor. 3 21 o Psal 19.1 1. Chron. 29 11 12 Rom. 9 17. saluation of his chosen and especially for the aduauncement of his owne glorie 3 For besides that it is manifest that God is a Ier. 32 17 Luc. 1 37 omnipotent wise and exceeding b 1. Cro. 16 34 Mat. 19.17 good whereby it cannot be that he should suffer this huge large world c Gen. 1.1 Heb. 11 3 created by himselfe and wherein Christs d Ioh. 16.33 church remaineth to rowle after the rash hazard of fortune and chaunce e Psal 33 147 Iob. 5. ibi 9 ibi 37.38 c. Sap 14 3 Col. 1 16 Heb. 3 Ios 42.5 Also the holie Scriptures themselues in apparent words do teach that this world is gouerned by Gods prouidence 4 Neither doe we make onely a a Neh. 9 35. Act. 17 28 Heb. 1. general prouidence in God whereby he ruleth the whole frame of the world but also we acknowledge and hold that peculiar prouidence wherein hee worketh and guideth b Iob. 37 â—8 euerie thing seuerally and especially c â—sa 104 â—47 men and of men chieflie d â—at 6 26 â— 29 his elect withall their actions 5 For we know that nothing is done or mooued in the world without the will of the a â—â—h 4 6 7 Psal 8 5 â—â—r 10 23 Ies 43 1 Psal 139 Psal 91 Zach. 2 8 Mat. 6 10 father so that nothing can be more absurd then to say there may something bee done in the world which God had not before ordained and which hee gouerneth not with his owne hand 6 Neither yet doe wee thereby simplie denie but that many thinges fall out a Mat. 10 29 Luc. 12 6 casually by chaunce b Pro. 16 4 Dan. 4 32 a Exo. 21.13 Pro. 16 33 seing this being rightly vnderstood doth not impugne the eternall and infallible prouidence of God 7 For God by his vnchaungeable prouidence decreed not onely that such things should be done as are done but he also ordained from the beginning that all thinges should come to passe in that verie manner as they doe come to passe 8 But in that wee saye nothing is done in the world without the will of the father wee doe not thereby enwrapp God himselfe the most wise and iust director of all actions into sinne or make him author of sinne 9 For sinne is a â—â—h 3.4 a transgression of the law and a declining from the straight line of the diuine law But God can neither b Nu. 23.19 Tit. 1.2 Heb. 6.18 1. Ioh. 1 5 decline from the straightnesse of his will neither c Ia. 1 13 Ose 13.9 doth hee instill into others the fault of declining d Psal 5 6 nay God is a hater and a e Deu. 32 41 Ios 59 17 Nah. 1 2 most iust reuenger of sinne 10 Wherefore seing it belongeth to the prouidence of God that sinnes should be punished of God the iust iudge by the doctrine of prouidence it is rather prooued that God is to be feared and sinnes to be auoyded then that thereby any blame can be transferred vpon God or our wickednesses excused 11 But whereas besides this which wee nowe spake of there bee many other profitable vses of this doctrine of Gods prouidence yet these two are principally to bee noted namely that this doctrine is a meanes that the godlie in all their afflictions do flie vnto God a 2. Cro. 14 11.20.6.12 Psal 46.1 Mat. 10.28 27 23 35. 1. Pet. 5 6 7. Iam. 4.11 who gouerneth all things and doe rest themselues in his bosome and they referre all glorie to him alone in prosperitie and are euermore humbled vnder his mighty hand by which he worketh all things Of eternall election and predestination and of redemption made by Christ Out of the first chapter of Paule to the Ephesians yeare 1579. 1 NO blessing since the worlds creation hath befallen or can befall vs ver 3. 4 to which we were not elected and predestinated before the foundation of the world neither is the same bestowed on vs by any other nor by any means else then by whome and after what sorte God in his euerlasting decree had appointed as the Apostle saieth Wee are blessed in Christ Jesus vvith all spirituall blessing euen as he hath chosen vs from the foundation of the vvorld 2 As in Iesus Christ alone wee obtaine all spirituall blessing so also in him alone wee were chosen and predestinated to obtaine it sith the Apostle teacheth both namely that vve are blessed in Christs and vvere all chosen in him ver 3. 4 3 VVhosoeuer wee bee that haue beene elected ver 4 we were elected not onely to the ende that is eternall life but also to the meanes ordained for the ende For S. Paule saieth God hath chosen vs that vvee should bee holy and vnblamable 4 In that God hath chosen vs ver 3 4 5 hee it did of his loue towards vs and according to the good pleasure of his will and therefore our whole election is of free gift 5 The ende of our free election is two-fold ver 5. 6 our saluation and the glorie of