be first endued with faith and acknowledge Christ to be our righteousnesse and so embrace him therefore then at length and not before are we justified as the holy Scripture witnesseth and that by faith without our works when we believe all this with true faith that is when we are throughly perswaded that our sins as once expiated and purged away by Christ are no more imputed unto us but are pardoned of Gods mercy for the onely merits of Christ and likewise that Christ's righteousnesse is imputed unto us for our own wherewith being arrayed we appear righteous in the sight of God An effect and manifest testimonie whereof is as I said before our inchoate and inherent righteousnesse which consists in the hatred of sin and the love of righteousnesse and the studie of good works DOCT. VI. A confirmation of what it is to be justified by faith FUrthermore when we say A man is justified by faith we understand not that the vertue of faith is either that whereby we are justified formally as the Schools speake and by a true and proper righteousnesse or that for which we merit remission of sins and justification or that which as the first originall and fountain of other vertues and all good works drawes along with it other vertues as charitie cleanness of heart internall righteousnesse and good works whereby we are justified But because it is as it were a light whereby looking into the glasse of the Gospel we see what we are in Christ by the free-will and mere goodnesse of God for the merits of Christ himself and again Because it is as it were an hand whereby we apprehend and embrace the free grace of God and the benefit of Christ declared unto us in the Gospel and in the Person of Christ exhibited unto us or to speak all in few words we are said to be justified by faith that is when remission of sins and the imputation of Christs righteousnesse is apprehended by faith so that faith is taken for the thing it self which is apprehended by faith As it is a Gen. 1◠6 said concerning Abraham b Rom. 4.3 Gal. 3 6. Iam. 2.23 Abraham believed God and it was counted unto him for righteousnesse to wit that which he believed concerning the seed which was promised unto him that is Christ For he is the righteousnesse of all the elect and true believers and Sons of the promise as the Scripture speaketh DOCT. VII That by faith alone a man is justified HEnce also it is easy to be understood what it is that we with the sacred Scriptures and holy Fathers have alwayes confessed and do constantly confesse when we say that by faith alone we are justified For inasmuch as to be justified by faith before God is nothing else but to be reputed and accounted righteous upon the forgivenesse of sins and the righteousnesse of Christ apprehended by faith which is our onely true righteousnesse For whatsoever inherent righteousnesse is in us and what good works soever are done by us such they are as will not abide triall before Gods judgement according to that of the Psalmist a Psal 143.2 Enter not into judgement with thy servant ô Lord for in thy sight shall no man living be justified and again b Psal 130.3 if thou Lord shouldest mark iniquities O Lord who shall stand It manifestly appeareth that our belief concerning justification by faith alone is most certain and most true DOCT. VIII That not onely at the beginning of our conversion but also throughout the whole course of our life even to the hour of death we are justified by faith alone HEreupon we cannot but believe and constantly confesse that not onely at the beginning when of unrighteous we are made righteous but also in the whole course of our life afterwards even to the end thereof we are justified by faith alone and that on Christ so that our righteousness is alwayes from faith to faith For there is no man that sinneth not every day insomuch that we have all need to say a Matt. 6.12 Forgive us our debts as we forgive our debters and holy David saith b Psal 32.6 For this that is for forgivenesse of sins shall every one that is godly pray unto thee and Christ not once but alwayes c ◠Cor. ◠30 is made unto us righteousnesse sanctification redemption d 1 Ioh. 1.2 And he is the propitiation for our sins DOCT. IX That iustification by faith alone is not fictitious and imaginarie BUt let no man think that we feign a kind of imaginarie righteousnesse having in us no foundation and efficacie We repeate what we professed before First that the faith whereby we say that we are justified is a true faith and a faith that worketh by love Again that God doth not justify us onely by remitting of our sins and imputing the righteousnesse of Christ unto us but also by making us partakers of his divine nature by regenerating reforming and sanctifying us by endueing us with inherent righteousnesse and making us conformable unto the image of his Son And that this inchoate righteousnesse is a manifest testimonie of the other true and perfect righteousnesse which we have in Christ alone and that they are both knit together by the bond of the holy Spirit according to the Apostle saying that not onely a Rom. ◠15 the grace of God and the gift by grace which is by one man Iesus Christ bath abounded unto many For as not onely the disobedience of Adam was imputed unto us but also the corruption of his nature was derived upon us So likewise not onely the obedience and righteousnesse of Christ is imputed unto us as many as are ingrafted into him but also his holy nature is truely communicated unto us so that we become a 2 Cor. 5.17 new creatures righteous and holy in our selves followers of good works DOCT. X. That inherent righteousnesse is increased by good works AS concerning the former righeousnesse we say that it is neither due unto our works nor begun or increased thereby But as concerning the latter we confesse that although it be not due to our foregoing works not begun thereby for all those are sins forasmuch as good works do not go before justification but follow after yet by the works following and exercises of pietie it is conserved promoted and increased For it is the Doctrine of the Apostle that the gift of God bestowed upon us is by such like exercises as fire stirred up cherished increased a 2 Tim. 1.6 Concerning which increase of righteousnesse St. Iohn saith b Rev. 22.12 He that is righteous let him be righteous still And therefore if we speak of this inherent righteousnesse onely we deny not but even by good works and not by faith onely a man is justified that is made more and more just and righteous DOCT. XI That to speak properly a man is justified by that righteousnesse which consists in
within the compasse of their dutie which how profitable it is for the commowealth in generall and for every man in particular who knows not Thirdly and lastly whereas men found by dayly expeperience that they did alwayes sinne against this perfect Law and did feel that they could not keep it as they ought and so became more more every day subject to the wrath of God and guilty of eternall death From hence it came to passe that despairing in themselves and of their own strength they did the more ardently desire and long for the coming of their Redeemer and Deliverer and therefore the more they came to the knowledge of their sins and their own weakensse and the more sensibly they felt the wrath of God by the Law the more they did hunger and thirst after righteousnesse and fitted and prepared themselves for the receiving of Christ by faith So it is most true which the Apostle saith in both places a Rom. 3.20 By the Law is the knowledge of sin and b Gal. 3.24 The Law is our School-master to bring us unto Christ DOCT. IX That the Law at this time hath the same uses even in those which are regenerate ANd we believe that the foresaid uses of the Law abide and continue as long as we live in this world not onely in the unregenerate as was said before but even in the regenerate also For whereas our minds are overclouded with darknesse and our memories are slippery that we cannot either perfectly understand the things of God or understanding them keep them in remembrance Need we have of the Law of God to be our glasse wherein we may every day behold and see and certainly understand what is the will of God that we should do And again Whereas our hearts are not perfectly purged from all corruption So that they are not fully bent to doe the will of God but still a Gal. 5.17 The flesh lusteth against the Spirit Necessary it is for us to have the Law of God by the tenours and comminations thereof to keep us from falling into sin and by the promises thereof to incite us unto obedience and to follow after righteousness And thirdly and lastly For as much as there is b 1 Ioâ—â—â—8 no man so far forth sanctified but that he sinneth and hath sin dwelling in him which makes us weak and feeble to every good work and alwayes prone to that which is evil Therefore the Law is usefull and profitable for us that thereby coming to the knowledge of our sins and manifold weaknesses we may more and more every day acknowledge how impossible it is that we should ever by our own works be justified and saved and further so much the more ardently-hunger and thirst after Christs righteousness embrace him by faith And so the Law although it can never justify us yet it may bring us every day nearer nearer unto justification by bringing us unto Christ that justifieth DOCT. X. That the Morall Law as concerning the substance thereof was not abrogated by Christ FOr we know and believe that the Law as concerning the substance of Doctrine and those wholesome and saving uses whereof hath been spoken was not be abrogated by Christ and therefore was not abrogated but onely as concerning the curse and condemnation For a Rom. 8.1 There is no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit Yet further in respect of the curse and condemnation it self the Law alwayes was and still is usefull and profitable unto them which yet are not in Christ for as much as it drives them unto him that they be not condemned DOCT. XI Errours condemned WE therefore condemne those which cast out of the Church this Law as unprofitable and not usefull nor belonging unto Christians And again those which teach that a man may either totally or partially in whole or in part be justified by the Law whereas the Law rather was given a Gal. 3.22 to conclude all under sinne and to bring them unto Christ who alone b Iohn 1.29 taketh away the sinnes of the world And this is our brief confession concerning the Law which was delivered by Moses and expounded by the Prophets which fitteth prepareth disposeth and bringeth men unto Christ who is c Rom. 10.4 the end of the Law as the Apostle witnesseth CHAP. XI Concerning Christ our Redeemer DOCTRINE I. The summe of our faith concerning the Person and Office of Christ our Redeemer THerefore a Gal. 4.4 When the fulnesse of the time was come in which the promise of Redemption which was made unto the first man was to be fulfilled by the second God sent forth The eternall Father his Sonne onely begotten and eternall and therefore true God of the same nature with the Father made of a woman alone without the seed of man and therefore true man but without sinne and therefore true Christ made under the Law and therefore also circumcised that he might with most perfect obedience fulfill the Law for us all becoming obedient unto his Father even unto death to wit for us for being without sinne himself 5. he deserved not to die To redeem them that were under the Law them that were c. Therefore all the elect To redeeme them to wit by his obedience death and a Act. 10.28 bloud shed that is a sacrifice of infinite virtue and a price of redemption of the greatest efficacie for it was the bloud of God To redeeme them I say from their sinnes unto the former image of God and so unto the former image of God and so unto perfect righteousnesse and from death likewise unto eternall life and from the kingdome of Satan unto the Kingdome of God That we might receive the adoption of sonnes and so at length be received unto the full and perfect possession of an heavenly inheritance as sonnes and lawfull heires and to conclude a Eph. 1.10 That he might gather together in one head all things both which are in heaven and which are on earth and that he might make them cleave fast unto him b Eph. 1.12 to the praise of his glorie DOCT. II. That Christ our Redeemer is both true God and true Man WE believe therefore that Iesus Christ is c Iohn 1.14 the onely begotten Son of God and therefore his Son by nature coessentiall with the Father and d Mic. 5.2 coeternall true God and Lord Jehova and we believe that the same Iesus Christ is also true man of the seed of e Matt. 1.1 Abraham and David conceived of the holy Ghost without the help of man in the wombe of the Virgin f Hebr. 4.15 without sinne born of her having a true humane soul and mind being made like unto us in all things sinne onely excepted So that he is true g Athanas in Symb. God of the substance of his Father begotten
concerning ubiquitie a thing odious to God and his Church fetcht out of the distinction of the School-men but contrarie even to the opinion of the School-men had then nothing at all helped them And this is our belief and confession concerning the communion the true eating and the true presence of Christ's body DOCT. XVIII What rites and ceremonies are to be used at the celebration of the Lord's Supper COncerning the rites and ceremonies to be used at the celebration of the Lords Supper this onely we say That those are most to be approved which come nearest to the practice of the Apostles CHAP. XVII Concerning faith hope and charitie DOCTRINE I. That faith is very necessarie unto our communion with Christ and so that we may be made partakers of salvation FOr the ingrafting us into Christ and the furthering our communion with him the holy Spirit indeed useth externall meanes and instruments to wit the word of the Gospel and the Sacraments But yet unlesse by the same Spirit there be stirred up in us faith whereby we may embrace Christ offered unto us with all his treasures we must confesse that those outward meanes and instruments are not at all profitable unto us to salvation And therefore we doubt not to say that faith is necessarie to unite us unto Christ and to make us partakers of his benefits DOCT. II. What is understood by the name of faith BY the name of faith we understand not any humane opinion or perswasion concerning God and concerning Christ Eph. 1. â— but the gift of divine wisdome and prudence stirred up in our hearts by the holy Spirit upon the hearing of the word whereby giving assent unto all the word of God revealed in the holy Scripture and the Gospel most especially which brings us joyfull tidings of our redemption wrought by Christ we do therein truely understand God and his will Christ our Mediatour and his benefits we do certainly know and most lovingly embrace them we do upon a firme confidence which we conceive of the mercy of God and his infinite love towards us call upon him whereby we are as it were set on fire and inflamed to love him again and are forced as it were to performe faithfull service unto him and constantly throughout the whole course of our life glorifie him by our good works and deeds of charitie towards our neighbour DOCT. III. The confirmation of what hath been said concerning faith FOr true faith is not from the wit of man or naturall ingenie but it is the a Phil. 1.29 gift of God neither is it given unto all but to b Tit. 1.1 Act. 13.28 the elect onely neither is it onely an opinion uncertain and doubtfull but c Heb. 11.1 the substance of things hoped for firme and sure and a most certain evidence of things not seen neither cometh it by the hearing of humane reason but d Rom. 10.17 by hearing the word of God and relyes onely on the authoritie of Gods word and promise neither is it an hypocriticall and feigned assent but sincere and e â— Tim. 1.15 out of a pure heart neither is it a temporarie perswasion f Matt. 13.21 during for a while but constant and perpetuall although it be often weakened by our sins neither is it blind and rash but the onely g Eph. 1.8 wisdome whereby we know God and Christ and heavenly things and Christian prudence whereby we are taught not to abuse that knowlege of God but to use it to a right end neither is it a Iam. 2.20 dead but living and b Gal. 5.6 working by love DOCT. IV. That faith cometh not all at once but hath it's increase from time to time BUt although the faith of the elect never faileth totally and altogether but ever liveth yet we never knew it so perfect and complete in any but that every day it stands in need of increase for which the c Luk. 17.5 Apostles themselves prayed and we also at all times ought to pray DOCT. V. That confession of the truth cannot be separated from true faith WE believe also that true faith cannot consist without a willingnesse and readinesse to confesse the truth ingenuously as occasion is offered d Rom. â—0 10 For as the Apostle saith With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Wherefore we condemne libertines and others of the same mold and stamp who think that it is free for them in every place and in all companie to dissemble the truth and to fit themselves for all religions DOCT. VI. That hope ariseth from faith WE believe also that hope ariseth from faith and that faith is the foundation thereof according to the Apostle a Heb. 11.1 Faith is the substance of things hoped for For therefore do we hope for things to come and through patience assuredly expect them because we have the promise of God which we believe and whereon we rely DOCT. VII What hope is NOw hope is the gift of God whereby what good things God hath promised though yet neither had b Rom. 8.24 nor seen we do through patience waiting on the mercy of God for the onely merits of Iesus Christ so assuredly expect as we do certainly believe DOCT. VIII From whence ariseth the certainty of hope FOr the hope of us Christian men ariseth not from humane promises neither is it nourished by humane merits nor relyeth it thereupon but being supported and upheld by the onely truth of divine promises confirmed unto us many wayes and sealed in our hearts as likewise by the almightie power of God which promiseth declared in generall towards all believers but most especially manifested in Christ at what time he raised him up from the dead and exalted him above all heavens to sit at his right hand and again by the obedience of Christ alone on whom we believe and in whom we trust it doth certainly and constantly expect the complement or accomplishment of our salvation to wit the resurrection from the dead the glorious coming of the great God and our Lord and Saviour Iesus Christ and a full and plenarie possession of an heavenly inheritance DOCT. IX That from faith ariseth also love and charitie WE believe also that true charitie ariseth from true faith for faith worketh by love and thereby is declared the efficacie of faith St. Paul teacheth that the a Gal. 5.6 faith in Christ which is most available is that which worketh by love and to this purpose saith St. Iohn b 1 Iohn 4.2 He that loveth not knoweth not God Therefore we do not acknowledge them for brethren whosoever boast of their c Iam 2.15 16 faith and yet have not charitie For d 26. faith without works is dead DOCT. X. That charitie is the gift of God WE believe also that even charitie it self is the gift of God whereby we are so affected that with all our
heart we both love again and also glorifie God the Father and Christ our Redeemer that we are inclined and moved to good will and bounty towards all men in generall yea even towards our enemies but especially towards the Saints and those which are of the houshold of faith Therefore we condemne all those which say that a man by his own naturall powers may love God above all things 1 Iohn 4.7 For Love is of God as saith St. Iohn DOCT. XI The signes and tokens of charitie BUt we do not believe that to be true Christian charitie which agreeth not with that description set down by St. Paul in his first Epistle to the Corinthians which is after this manner 1 Cor. 13.4 Charitie suffereth long and is kind Charitie envyeth not Charitie vaunteth not it self is not puffed up 5.6 Doth not behave it self unseemly seeketh not her own is not easily provoked 7. thinketh no evill Rejoyceth not in iniquitie but rejoyceth in the truth Bearethall things believeth all things hopeth all things endureth all things c. DOCT. XII That our communion with Christ and his Church is cherished and maintained by love and Charitie WE believe that by true love and charitie our communion with Christ and his Church is very much cherished increased and maintained Forasmuch as love joyneth together in one the persons loving and the persons loved For St. Iohn saith a 1 Ioâ— 4 16. He that dwelleth in love dwelleth in God and God in him CHAP. XVIII Concerning Repentance ALthough all these faith hope and charitie repentance justification the study of good works and a holy life cannot really be separated one from another Yet forasmuch as they depend one upon another we know that in this regard they are to be distinguished and we are to take them into consideration each apart and enquire what they are and what their efficacie is We think good therefore briefly to set down our opinion and deliver our judgement concerning each of them beginning with Repentance which is the perpetuall individuall and inseparable companion of faith For although after Iustification it is perfected every day more and more yet because no man is justified without Repentance and the beginning thereof goeth before Iustification it self Therefore in the first place we are resolved to declare what our faith and belief is concerning this DOCTRINE I. That Repentance is necessarie to our Iustification and so also to our Communion with Christ WE believe that to our true partaking of Christs righteousnesse and our communion with him Repentance is necessarie whereby turning from sin and from the world by change of mind and will we may turn unto Christ cleave unto him and obtain in him and from him remission of sins and be endued with his righteousnesse and holinesse For the first thing that a Matt. 1.4 15. Iohn the Baptist and our Saviour preached was the Doctrine of Repentance for the remission of sins And Except ye Repent saith our Saviour ye shall all likewise perish DOCT. II. What we understand by the name of Repentance BY the name of Repentance we understand two things more especially The first is true and serious grief and sorrow for sins committed against God and that not so much for fear of punishment due unto sin as that we have offended God himself the chiefest good who is our Father and Maker The second is a true change of heart and mind will and purpose and of our whole life This part of Repentance which properly is by Christ called Resipiscence and by the Prophets Conversion unto God and Circumcision of heart according to the Doctrine of the Apostle proceedeth from the former for he joyneth both together saying a 2 Cor. 7.10 Godly sorrow worketh Repentance to salvation not to be repented of DOCT. III. That Repentance is the gift of God WE believe that Repentance is the gift of God proceeding from his mere grace not due to any meries or preparations of ours according to what the Apostle saith b 2 Tim. 2.25 If God peradventure will give them Repentance to the acknowledgement of the truth c 26. And that they may recover themselves out of this snare of the devil and according to the Prophet d Ier. 31.18 Turn thou me and I shall be turned For thou art the Lord my God DOCT. IV. That for the stirring up of Repentance in us God ordinarily useth the word of the Law and Gospel and That the hearing of them both in the Church is therefore necessarie GOd to stirre up Repentance in us doth ordinarily use the expounding of the Law which discovereth our sins unto us and Gods wrath against sin as likewise the preaching of the Gospel which declareth unto us remission of sins and the grace of God in Christ As it is manifest to every godly man which looketh into the holy Scripture And therefore we judge that in the Church both are necessarie both the expounding of the Law and the preaching of the Gospel DOCT. V. The summe of the Doctrine concerning Repentance and in all every where and alwayes necessarie unto salvation to as many as are of years THe summe then of our belief concerning Repentance every where and alwayes necessarie unto salvation to as many as are of yeares is this That Repentance is the change of heart and mind wrought in us by the holy Spirit by the word of the Law and of the Gospel whereby Forasmuch as our sins and corruption of nature are as the Law teacheth things repugnant to the will of God and so stand in need to be purged away as the Gospel preacheth by the death of the Son of God We from our souls lament and bewail them detest and abhorre them humbly confessing them before God and begging pardon for the same resolving upon amendment of life and a constant studie of innocency and all Christian vertues and therein exercising our selves diligently all the dayes of our life to the glorie of God and the edifying of the Church DOCT. VI. That simply and absolutely we condemne not those parts of Repentance commonly so called viz. Contrition confession of sins and satisfaction COncerning the parts of Repentance before spoken of we list not much further to dispure being thoroughly perswaded out of the holy Scriptures that in brief it consists in a serious and earnest mortyfying of the old man and quickning of the new the former whereof hath force and efficacie from the death of Christ and the latter from his resurrection the holy Spirit communicating both unto us Yet simply and absolutely we condemne not that long agoe received and yet retained distinction in the Schooles of the parts of Repentance into contrition confession of sins and satisfaction with this proviso that they be examined at the rule of the holy Scriptures and not found to decline from the godly customes of the ancient Church As concerning contrition and confession of sins likewise both before God and our brother
remission of sins and the imputation of Christ's righteousnesse and not by works although by them is declared that a man is justified and righteous BUt if the question be moved concerning the former our answer is that a man is never justified by his own works but alwayes by faith alone properly yet this we say that by works it is declared whether or no a man he righteous as well by the one as by the other forasmuch as no man is justified by the former but he is also endued with the latter both are declared by good works In which sense we do not doubt but St. Iames did speak DOCT. XII Errours condemned WE therefore condemne all Pelagians whose opinion it is that infants are conceived without sin and therefore have no need of remission of sins and the benefits of Christ to their salvation we condemne likewise those which teach that although they have need of remission of sins yet it may be obtained without faith on Christ and likewise those which although they grant that there is need of faith on Christ yet hold that not sufficient but require also our works as merits and those necessarie for the obtaining of remission of sins but especially we condemne those which have taught that this is done by their impious adorations worshippings and superstitions Neither like we those which have delivered either by word or writing that we are not justified by any other righteousnesse but that which is inherent and within us But yet again neither like we those whosoever have thought that remission of sins can consist without inward renovation and righteousnesse We further condemne those which think that they may be justified by that faith concerning Christ which is commonly called historicall but by St. Iames no better the a dead faith which is none at all Last of all we condemne the opinion of those which have taught that a man is justified not by remission of sins and the imputation of Christ's righteousness but by the very essentiall righteousnesse of Christ as they call it really communicated unto us CHAP. XX. Concerning the Free-will of a man regenerate and his power unto that which is good DOCTRINE I. That those which are justified in Christ are in him also regenerated and from him receive power unto all that which is good WE believe that as many as are ingrafted into Christ as they are in him justified so also they are in him regenerated and become new creatures by the participation of his divine nature and therefore that they are made free and receive from Christ himself as members from the head and vine branches from the vine both power to eschew evil and to follow that which is good For the Lord himself saith it a Ioh. 8. â—6 If the Son shall make you free ye shall be free indeed And then are we made free when we are ingrafs ted into Christ and regenerated by his Spirit For the Apostle saith it a 2 Cor. 3.17 Where the Spirit of the Lord is there is libertie DOCT. II. That Christ liveth and worketh in those which are regenerate FOr we believe that b Gal. 2.10 Christ liveth in us as many as are regenerated by his Spirit and that he liveth not idle but c Pila 13. worketh in us both to will and to do of his good pleasure and by his d Rom. 8.36 Spirit also helpeth our infirmities DOCT. III. That the man regenerate even in actions pertaining to the naturall and humane life carries himself more worthily then the unregenerate and therefore is more free SO the regenerate man besides that he retaineth his will alwayes free from coaction as even the unregenerate man himself doth he doth in all actions pertaining to the naturall and humane life wherein the man unregenerate hath any power carry himself farre better and more worthily then the unregenerate doth forasmuch as even in these actions he is moved by the holy Spirit illuminating his understanding guiding his will and cogitations and drawing forth actions out of a good fountain that is a good heart and directing them to a good end that is to the glorie of God The holy Apostle teacheth us thus much where he saith a 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glorie of God And therefore even in this kind of actions he is more free then the unregenerate because he is not by his own lusts and concupiscences carried away unto these actions as the unregenerate is but being moved by the holy Spirit whatsoever he thinketh willeth worketh he doth all more circumspectly more prudently and more religiously being alwayes wholly intent upon this that all may be done to the glorie of God his own salvation and the good of his neighbour For he alwayes keepeth in minde that of the Apostle b Rom. 14.7 None of us liveth himself and no man dieth to himself c â— For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's And therefore he commendeth all his actions to the divine providence and saith with St. Iames or at least thinketh thus with himself a Iam. 4.15 â— If the Lord will I will do this or that I will go to such a place or such a place but alwayes If the Lord will DOCT. IV. That for the attaining unto morall virtues also the regenerate man is more free and hath more power then the unregenerate MOreover although we confesse that a man unregenerate by Gods especiall aid and assistance may attain unto morall vertues Yet we believe that this especiall aid and assistance is farre more excellent in the regenerate and that for the presence of the holy Spirit whereby he is illuminated guided and governed So that the b Fathers have justly demonstrated against the vain boasting of the Gentiles that even those virtues which they call Morall are in Christians farre different from those which have been or can be in Infidells a Tertull Apolog cap. 45. August contra Iul. Pel. lib. 4. cap. 3. At de Civit. Dei lib. 19. cap. 25. Orig contr Cels and unbelievers because in them they are no more but the mere shadowes of virtues but in true Christians virtues in deed truely so called DOCT. V. That for the understanding choosing and performing the things of God and which pertain unto his Kingdome the regenerate man onely is truly illuminated guided and governed by the holy Ghost BUt we believe that for the understanding choosing and performing of such things as belong to the true Kingdome of God the regenerate onely are so guided and governed by the Holy Ghost that they onely understand them will them and perform them For the Apostle saith it a 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God neither can he know them But concerning the regenerate man
be done rashly and imprudently therein or every man make his own pleasure his law but that all things be done in a due manner a 1 Cor. 14.26 to edification without injury to any whilest b Rom. 2.24 the name of God be blasphemed through us among the unbelievers DOCT. XXVII That they who are set over the Churches ought to take care that the children of believers be brought up in Christian Religion and instructed either in good literature or an honest profession TO what we have already said is conjoyned the care of children Therefore we believe it necessary for the perpetuall preservation of the Church that not only every private person do indeavour the education of their children in true piety and Christian manners either to good learning or some honest profession but also that the Church do undertake the cure of this a Faire to the end they may be in time rendred profitable both to Church Commonwealth to which effect do conduce as well publick Schools of literature and the exercising honest professions as Ecclesiasticall Catechising and institutions DOCT. XXVIII That Ministers with their families are to be supported with competent and befitting stipends WE also believe that the Church cannot be rightly govern'd unlesse the Ministers be liberally suppli'd with all things necessary to a seemly sort of living both for themselves and their families seeing no man is able to discharge his duty unless he be provided wherewith to live and our Lord saith a Math. 10.10 The labourour is worthy of his reward as the b 1 Cor. 9.7 c. 2 Tim. 2.17 c. Apostle writeth largely of this matter in sundry places demonstrating to the full that Ministers who serve the Church ought to receive from the Church it self whatsoever they have need of for this present life and that they have right to demand the same so far it is from a sin in them to receive them as some do unreasonably pronounce it Neverthelesse a 1 Tim. 3.8 with the Apostle we highly condemne coveteousnesse in all persons and especially in Ministers as likewise on the contrary we disapprove prodigality teaching that neither of these vices is to be cherished or endured DOCT. XXIX That the goods of the Churches are not to be imbezell'd but distributed to the support of Ministers and other godly uses MOreover whereas many gifts have by the liberality of Princes and other good men been heretofore and are still in some places conferred on the Churches we judge it meet that where Churches are possest of such gifts diligent care be taken that they be not wasted nor converted to profane much lesse to sacrilegious uses nor when so converted be permitted and conniv'd at but that they be distributed only to the ends they were intended to namely to pious uses Yet we approve that a Deut. 14. ancient partition of Ecclesiasticall goods so as one part thereof goe to the godly Bishops that is the Teachers and Ministers of the word and their families another part to students deputed to the Ministry of the Church and to all that serve therein a third part to poor people and strangers and a fourth to the reparation of Churches and Schools to which part belong not only the houses of Ministers Teachers and Students with their Libraries and all instruments and necessary to Churches and Schools but also Hospitalls and houses of charity for stranger and other like places where those persons dwell of whom the Church ought to take a peculiar care DOCT. XXX Of the manner of Christian Temples what tongue habit and ornaments are to be used in them what Festivals ought to be observed to whom Prayers are to be made and that rites ceremonies ought to be arbitrary free saving those which have been appointed by Christ or his Apostles BUt for that this reason is not the least why believers doe and ought to live together in the same Cities Towns and Villages as far as possible they may namely to the end they might not only cherish their commou faith by holy communication daily amongst themselves in private and exercise mutuall charity in Christian offices but also that they might in certain places and times assemble together to praise and call upon God publickly to hear his word partake the Sacraments and perform the publick works of charity toward the poor which things cannot be done without speech and rites and ceremonies therefore we declare our opinion of them also in brief after this manner Seeing it is out of all doubt that all things ought to be done in the Church to edification all appearance of superstition removed from it we conceive that true piety and the edification of the Churches do require First as concerning Places that if old and profained Temples be allow'd of they should be purg'd from all Idols and from the reliques and footsteps of all idolatrie and superstition For a 2 Cor. 6.16 what agreement hath the Temple of God with Idols Secondly that no Language be used but such as is understood by the whole Church For what edification can arrive to the Church from an unknown tongue The Apostle also expressely commands b 1 Cor. 14.21 them to keep silence in the Church who speake in an unknowne tongue unlesse the interpretation be added thereto Thirdly that all loosnesse in apparell all vanity and every such ornament which is more beseeming the profane Theaters of the Gentiles then the sacred Temples of Christians and condure more to the delighting of the flesh then edifying of the Spirit be abolish'd But that all things be performed in the Churches with the highest reverence and modestie as in the sight of God and Angels And although we conceive not that the form of apparell which Ministers ought to wear either in or out of the Ministry is to be so much Contended about as thereby to disturb the peace of the Churches yet where the simplicity of the Apostolike times is nearest approached unto and immitated those Churches are judg'd most worthy to be commended Fourthly that every Lords-day the Church be assembled into one holy Congregation since we see that even from the times of the Apostles to these present that day hath bene consecrated and sanctified to a sacred rest Next to the Sabbath-day we cannot but approve the sanctifying of those daies wherein the remembrance of the Nativity of our Lord Jesus Christ of his Circumcision Passion Resurrection Ascension into Heaven and sending of the holy Ghost upon the Apostles was celebrated by the old Church Upon other daies as every Church shall judge it expedient they may congregate the people to an assemblie to hear the word and receive the Sacraments c. a Col 2.16 But this with care that all superstitious observation of dâ—â—es be avoided Fiftly that prayers be poured forth to God alone and to Jesus Christ without invocation either of Angels or Saints departed as the Prophets and Apostles
sake consider'd in themselves but only for the imputed merits of Christ DOCT. VI. That judgement being ended the godly shall immediately be in heaven with Christ and the wicked in hell with the Devil and his Angels MOreover we believe that immediately after that judgement the godly shall follow Christ into heaven and the wicked with the Devils shall be thrust into hell Christ saying unto those Come ye blessed of my Father but to these Goe ye cursed into fire everlasting DOCT. VII That that day shall be most joyfull to the godly and therefore to be desir'd but to the wicked most sad and so intolerable to them even to hear of it SO we believe that last day will be to them who are grafted into Christ most happy and joyfull and that therefore it is beloved wished for by them and so ought to be desired and loved by us but the most unhappy and sad of all to the wicked whence it is no wonder that they hate that day 2 Tim. 4.8 and cannot endure the mention of it DOCT. VIII Errours 1. WE condemn those who deny that Christ is truly and really in his humane body to descend from heaven to the clouds and from thence to return into heaven with the elect but maintain that all this shall be without any mutation of place only by a sort of appearance as they call it and disappearance who are contradicted by sayings of Angels to the Apostles a Acts 1.11 As ye have seen him ascending into heaven so shall he come 2. We dissent from those who teach that works of godlinesse consider'd in themselves are the true cause for which eternall life is given and are the true deserts of the same the Apostle being of the contrary opinion and saying b Rom. 6 2â— The gift of God is life eternall Neither do we approve the opinion of the Câ—iliasts concerning a thousand years wherein after judgement Christ shall converse with his elect in this world who shall live in the delights of the flesh but such as are seemly and shall beget issue but holy and at length be translated into heaven 4. We condemn and abominate their errour who hold that the fire into which the wicked are sent shall be in time extinct so that even all the devils that live happily in the kingdome of God contrary to the expresse words of Christ a Matt. 25.41 Go into eternall fire CHAP XXX Of life Eternall DOCTRINE I. That all shall receive eternall life who by their good works shall have testified that they were truly ingrafted into Christ and believed in Christ THerefore we believe that at last eternall life that is a full and perfect possession of life eternall shall be given in that last day to all who by the evident works of true faith and piety shall be openly declared before all Angels and men most clearly demonstrated and by the sentence of Christ the Iudge be pronounced to have been truly ingrafted into Christ by the holy spirit and so to have believed in God the Father in his Son Iesus Christ and in the holy Ghost to have been living members of the holy Church and to have had communion with all the Saints and to have obained remission of their sins the Lord himself teaching this who saith a Mat. 25 34 c. that he will say unto those that are on his right hand Come ye blessed of my Father enter into the kingdome prepared for you from the foundation of the world For I was an hungred and ye gave me to eat c. DOCT. II. The foregoing doctrine confirmed and that life eternall is given not in consideration of our works but through Christ in whom we are freely elected blessed and made the sons of God FOr in these words the Lord seemeth to have declared unto us that our good works are the evidences of our election blessing adoption and so of right an inheritance but that the cause for which we shall obtain life eternall and the possession of the kingdome of heaven is partly for that even before the foundation of the world that is before we had done any good that kingdome was freely prepared for us through Christ Eph. 1.3 partly for that we a have been blessed by the Father with all spirituall blessing in Christ and so called by grace justified obtained forgivenesse of our sins sanctified and adopted to be the sons of God through the same Christ and regenerated by his spirit whereby we are made coheirs of that kingdome Therefore forasmuch as the Lord will remember works of piety we do not question but he doth the same that it may be manifest to the whole world that we have truly been blessed elected just children of God to whom the inheritance was due according to that of the Apostle If children then heirs but that we are the children of God is declared by regeneration and regeneration by the effects of regeneration which are the works of faith and piety DOCT. III. That as the life of the godly shall be eternall so also the pains and fire of the wicked shall be eternall BUt as we believe that the children of God shall obtain life eternall so also we confesse that hypocrites and all the wicked shall goe into eternall fire never to be extinguish'd Mat. 25.48 and there be tormented for ever when Christ shall openly say Go ye into eternall fire DOCT. IV. That it can neither be express'd nor conceiv'd how happy that eternall life shall be BUt what that life is and after what manner and how great the felicity which is signify'd by the name of the kingdome of heaven we confesse ingenuously with the Apostle that neither eye hath seen it 1 Coâ— 2.9 nor ear heard it nor hath it entred into the heart of man being a thing greater and of more excellency then that it can be comprehended by human understanding and of such happinesse that greater cannot fall within our desires Therefore we simply believe we who are of Christ we are ruled by his Spirit who depend on his word and who place all our confidence of salvation in him that all shall be most happy and all shine like the Sun in the sight of God Mat. 13.43 1 Cor 11 12. Phil. 1.23 that we shall see God as he is and all live a heavenly and divine life with Christ and his Angels freed from all sin all misery all evil without any more sorrow without fear with out want or desire of any thing because God will be all in all 1 Cor. 15.28 Apoc. 22.3 4 c. and we shall see his face and in that city there shall be no night nor shall there be need of any candle or light of the Sun because the Lord God shall give us light and we shall reign for ever and ever with Christ Iesus our head Spouse Saviour Lord to whom praise honour and glory for evermore Amen FINIS THE CONTENTS OF THE CHAPTERS CHAPTER I. Concerning the Holy Scriptures which are the foundation of all Christian Religion Pag. 1. Chap. II. Concerning God the divine Persons and Properties Pag. 13 Chap. III. Concerning Gods foreknowledge and Pradestination Pag. 19 Chap. IV. Concerning Gods Omnipotency and will Pag. 26 Chap. V. Concerning the Creation of the world the Angels and the first estate of man Pag. 29 Chap. VI. Concerning Gods Providence and his governing the world Pag. 37 Chap. VII Concerning the Fall of man and originall sin and the fruits of it Pag. 44 Chap. VIII What free-will was left unto Man after his Fall Pag. 53 Chap. IX Concerning the Promise of Redemption and Salvation through Christ Pag. 61 Chap. X. Concerning the Law Pag. 65 Chap. XI Concerning Christ our Redeemer Pag. 77 Chap. XII Concerning the true dispensation of redemption salvation and life and therefore the necessitie of our union and communion with Christ Pag. 108 Chap. XIII Concerning the Gospel and the abrogation of the Law by the Gospel Pag. 131 Chap. XIV Concerning the Sacraments of the New Testament Pag. 143 Chap. XV. Concerning Baptisme Pag. 169 Chap. XVI Concerning the Lords Supper Pag. 178 Chap. XVII Concerning Faith Hope and Charitie Pag. 201 Chap. XVIII Concerning Repentance Pag. 209 Chap. XIX Concerning Iustification Pag. â—16 Chap. XX. Concerning the Free-will of a man regenerate and his power unto that which is good Pag. 232 Chap. XXI Concerning good works Pag. 242 Chap. XXII Concerning Invocation and swearing Pag. 252 Chap. XXIII Concerning the Church of Christ in general Pag. 258 Chap. XXIV Concerning the Church Militant Pag. 259 Chap. XXV Of the Government of the Church Militant and of the Ecclesiasticall Ministry Pag. 307 Chap. XXVI Concerning Magistrates Pag. 361 Chap. XXVII Of the perpetuall remission of sins in the Church of Christ Pag. 372 Chap. XXVIII Of the state of souls after death and of the resurrection of the dead Pag. 383 Chap. XXIX Of the glorious coming of the Lord Iesus to judge the living and the dead Pag. 392 Chap. XXX Of life Eternall Pag. 400
whom we have offended and before all the Church also when it is expedient they are not without testimonie in the holy writ Moreover if any man oppressed with the waight of his sins and perplexed with tentations is desirous to receive counsell instruction and consolation privately either from a Minister of the Church or any other Christian brother that is exercised in the Law of God we dislike it not Neither condemne we those Ecclesiasticall satisfactions of which Tertullian Cyprian and other Fathers speak which consisted onely in this that the persons delinquent and offending should give unto the Church publikely some certain outward testimonie of their true Repentance which they called doing of penance But we condemne those superstitions which having since been superadded butchering of consciences and wicked and ungodly opinions whereby the benefit of the death and satisfaction of Iesus Christ who alone hath purged away our sinnes and perfectly redeemed us from guilt and punishment is much impaired CHAP. XIX Concerning Justification DOCTRINE I. That whosoever are indued with the gift of Repentance are indued also with the gift of faith are ingrafted into Christ and in him justified WHosoever a Isai 56.2 is poor and of a contrite Spirit and detesteth his sins from the bottom of his heart and repenteth him truely of the evil course of his life past and a Psal 32.6 prayeth unto God with sighes and grones for remission of his sins b Matt. 5.6 hungreth and thirsteth after the true righteousnesse of Christ we believe that as he is indued by the holy Spirit with the gift of true Repentance towards God so also that he indued with the gift of a lively faith and knit unto Christ his head as a member thereunto ordained from eternitie and that therefore in him he obtaineth remission of sin and is indued with the perfect righteousnesse of Christ and so reputed just and absolved from all guilt for the merits of Christ into whom he is ingrafted For thus saith the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus and again d 1 Cor. 1.30 Who of God is made unto us wisdome and righteousnesse and sanctification and redemption DOCT. II. That whosoever for Christ into whom he is ingrafted is reputed just is also indued with the gift of inherent righteousnesse FUrthermore we believe that whosoever is for Christ into whom he is by the holy Spirit ingrafted reputed righteous and is also righteous indeed having already obtained in Christ remission of sins and the imputation of his righteousnesse he is presently indued with the gift of inherent righteousnesse in such manner that he is not onely most perfectly and fully righteous in Christ his head but hath also in himself true righteousnesse whereby he is made truly conformable unto Christ Although whilst we are in the flesh our righteousnesse can never be so perfect but still by reason of our corruption it will be blemished with many stains of sin Concerning which kind of righteousnesse thus saith St. Iohn a 1 Ioh. 3.7 He that doth righteousnesse that is righteous works is righteous And both these kinds of righteousnesse the Apostle St. Paul alwayes joyneth together both in the Epistle to the Romans and also in other Epistles and further teacheth that by Christ they are both bestowed on the faithfull which also he confirms in his Epistle to the Philippians Phil. 1 1â— Concerning he latter kind of righteousnesse whose fruits are made manifest unto men we say that it is so evident a testimonie of the former that where it is wanting we professe with the holy Apostles there can be no place for the former So farre are we from loosing the raines to all impietie by teaching the Doctrine of justification by faith alone apprehending remission of sins and the righteousnesse of Christ DOCT. III. That forasmuch as our inherent righteousnesse is alwayes very imperfect through our fault therefore before God we are justified by the righteousnesse of Christ onely BUt notwithstanding what hath been said we confesse that this inherent righteousnesse is through our pravitie so imperfect that by the righteousnesse of Christ alone whereby our sins are not imputed to us not onely at the beginning of our conversion when as of ungodly men we are made godly but afterwards also even to the end of our life we are justified before God and accounted for righteous The Prophet David saith as much and the Apostle subscribes unto it a Psal 32.1 Rom. 4.7 Blessed is he whose transgression is forgiven and again b Psal 32.2 Blessed is the man unto whom the Lord imputeth not iniquitie and again c Psal 143.2 In thy sight shall no man living be justified Therefore we conclude that our true justification before God consists onely in the remission of our sins and the imputation of Christs righteousnesse unto us DOCT. IV. That by faith it is felt and found whether a man be justified in Christ and that therefore he is said to be justified by faith BUt because justification is not without the knowledge sense and assent of him that is justified which is spoken and to be understood of those which are come to ripenesse of years and that sense is the sense of faith Therefore we say that then at length a man is justified by faith when he is ingrafted into Christ and upon a sense and feeling thereof is perswaded that of the mere mercie of God for the onely obedience satisfaction and sacrifice of Christ into whom he is ingrafted his sins are so remitted that he is absolutely freed from all guilt and punishment due unto the same and so perswaded that the perfect righteousnesse of Christ is in such manner imputed unto him that thereupon he finds and feels that eternall life is as due unto him as it was to Christ and so comes to understand that justification is merely and truely of grace and not due unto his good works DOCT. V. The confirmation of what was last said and what it is to be justified FOr first in holy Scripture as well in the Old Testament as in the New but especially according to St. Paul where he speaks professedly concerning this matter to justifie signifies to remit sins and so to absolve from all guilt and punishment to receive into grace and favour to pronounce one righteous and to account him for righteous not such a one that is simply and absolutely unrighteous but one that is no longer unrighteous by reason of remission of sins obtained And further although whomsoever God in Christ hath from eternitie elected to be his Sons he doth acknowledge the same to be his in Christ and of his mere grace makes them acceptable unto himself in the beloved Yet because we are never truely in Christ untill such time as we are by the holy Ghost ingrafted and incorporated into him and that cannot be wrought in us as many as are of years untill we
f Coloss 2.18.23 shew of much pietie and divine worship yet they are g Matt. 15.8 9. not to be reckoned in any wise amongst good works and such as are pleasing and acceptable unto God DOCT. III. That good works are not done of us as of our selves but by the virtue and power of Christ's spirit AS vine-branches or olive-branches bring not forth fruits of themselves but by virtue of the vine or olive-tree whereinto they are ingrafted So we likewise do not of our selves do good works but by virtue of Christs Spirit into whom we are incorporated and from whom we draw even that life by which we live Christ himself working in us by his Spirit a Phil. 2.13 both to will and to do of his good pleasure b Ioh. 15.5 For without me saith he ye can do nothing DOCT. IV. That good works are not the cause but the effects of our union with Christ and our justification and our life ANd further as vine-branches or olive-branches do not therefore bring forth good fruit that so they may be ingrafted into the vine or olive-tree or themselves receive life but therefore fructifie because they are already ingrafted into the vine or olive-tree and live therein from whence it followes that their good fruits are not the cause of their ingrafting or life but the effects and manifest signes thereof Iust after the same manner do we believe that the case stands between Christ and us as St. Augustine sufficiently teacheth August where he saith That good works do not precede or go before a man that is yet to be justified but follow after a man is justified And therefore we constantly believe and confesse that by works to speak properly and concerning justification of life a man is not justified but declared to be justified DOCT. V. That although we by our good works are not justified yet others thereby oftentimes are edified unto salvation BUt yet this we adde that as trees themselves are not nourished nor receive life from their own fruits and yet others are nourished and live thereby as men and other living creatures So notwithstanding we by our works are not our selves justified yet others thereby are very much edified and by our example excited and a Matt. 5.16 stirred up to glorifie God and to seek the true righteousnesse and life in Christ and are thereby saved For the Apostle himself b Rom. 11.13 saith that he did therefore magnifie or illustrate his office among the gentiles viz. by his diligence and sanctitie of life that he might provoke to emulation those which were his flesh and so save some of them and in another place he c 1 Cor 7.16 saith that it may so come to passe that the unbelieving husband or wife may be saved by the wife or husband which believeth that is which performeth a Christians duty in leading a godly and holy life and again writing to Timothie he saith that if he look diligently unto his office that is the office of a Bishop he shall both save himself and others DOCT. VI. That we do not condemne good works although we deny that a man is justified thereby WHerefore although we deny that good works are to be done of us to this end that we may be justified thereby forasmuch as this would overthrow the righteousnesse which is the free gift of God and the whole benefit of Christ we do not therefore condemne the study of holy life and good works yea we commend the same and exhort thereunto with all vehemencie upon all occasions DOCT. VII That there are many and those very weighty reasons why we ought to be exercised in the study and practise of good works FOr there are declared unto us in holy Scripture many and those very weighty reasons why we ought diligently to exercise our selves in the study and practise of good works although we are not justified thereby Of which reasons some have reserence immediately to the glorie of God others belong to the salvation of our neighbour and the good of the Church and others tend to our thankfullnesse towards God as likewise to our own salvation 1. a Matt. 15.16 They are commanded by God And him we must absolutely obey 2. a God is thereby glorified And we must by all means promote this glorie 3. God hath therefore elected created and redeemed us b Tit. 2.12 that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world And we must not disappoint him of his end 4. They please God Act. 10.35 Col. 1.10 for he c loveth righteousnesse and hateth iniquitie And whatsoever pleaseth God we ought to do although there should come no profit thereby either to our neighbour or our selves But unto our neighbour and the Church especially cometh much profit thereby not onely as concerning the body externall things but the soul also and eternall salvation whilst by our example to let passe other things the elect are a Heb. 10.24 provoked to the like studie of pietie and practise of good works And as concerning our selves they are profitable unto us many wayes I. b 2 Pet. 1.10 Because by our good works as the effects of our election and vocation we make them both sure both to our selves and others 2. c Tim. 1.6 Because faith doth not onely demonstrate and shew forth it self by good works as the fruits thereof but also is exercised stirred up strengthened and increased thereby as also all Morall virtues receive strength and increase by dayly exercise 3. Because as we d Eph. 4.30 grieve the holy Spirit by our sins So by our good works we make him glad and are our selves filled with spirituall joy and gladnesse in our hearts and consciences and resist the devills temptations 4. e Deut. 28.1 c. Because as by eschewing sin we escape many punishments So also following the study and practise of good works we obtain of God manifold blessings both in this life and in that especially which is to come 5. and lastly f Eph. 2.10 because they are the way by which God ordinarily leadeth this elect unto eternall life and a Ioh. 15.6 unlesse the vine-branch bring forth fruit it shall be cut off and cast into the fire DOCT. VIII That unto our good works a reward is promised and given but yet of grace and for the merits of Christ FRom whence we understand that although by our good works we b Luke 17.10 cannot to speak properly merit unto our selves the possession of a celestiall inheritance for c Rom. 6.23 The gift of God is eternall life Yet we may d Matth. 5.7 obtain it as reward but yet of the mere mercy of God and for the merits of Christ DOCT. IX Errours condemned WE therefore condemn all those who standing upon the condignitie of their works do teach either that remission of sinnes or eternall life or any other
marry which oath he cannot keep without manifest transgressing of the divine Law we determine that he is in no wise to keep that oath DOCT. VII Errours condemned WE therefore condemne all those whosoever invocate or adore call upon or worship either idols or dead men or any thing whatsoever without life As likewise all Anabaptists who simply and absolutely condemne all manner of oaths contending for this that it is not lawfull for a Christian man to swear in any kind And again those who call upon any other besides God to be witnesse to their souls and consciences And to conclude all those whosoever contend for this that vowes and oaths though of themselves impious and such as cannot be kept without wickednesse are yet notwithstanding to be kept CHAP. XXIII Concerning the Church of Christ in generall BEcause the Church of Christ which is his body is known to consist of such as by the bond of the holy Spirit are knit unto him as members unto their head And again the word and the Sacraments are the means by which men are knit unto Christ and these means no where to be had but in the Church And further whosoever are endued with the gifts and graces of Hope Charitie Repentance Studie and care to exercise good works do belong unto the Church Therefore we judge it worth the pains to declare what is our belief concerning the Church especially seeing that there be very great controversies about this article above all the rest And first we will speak of the Church of Christ in generall and so we make confession of our faith with all the Church Afterwards we will speak in speciall of the Church Militant and what pertaineth thereunto DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed WE believe the holy Catholike Church the communion of Saints DOCT. II. What we understand by the name of the Church and the description thereof BY the name of Christs Church we understand a certain number and companie known unto God both of Angells and Men which are not onely predestinated and elected to have perpetuall communion with Christ and mutually one with another as also to worship the true God perpetually according to his will and commandment and to love one another with sincere and perpetuall love and charitie but are also in time effectually called by the holy Spirit out of the number of others and neerely united unto Christ and so true Saints indeed begun from the foundation of the world and by a continuall succession even unto these times gathered together and continued by the bond of the holy Spirit and to be continued even unto the end of the world yea to all eternitie in part already triumphing with Christ in the heavens and in part as yet militant on earth for Christ with sundry enemies preaching and hearing the word of the Gospell administring and receiving the holy Sacraments and in publike and private looking to the observing keeping of Christs commandments DOCT. III. That the Church is a companie consisting of many THat the Church is a companie consisting of many and as it were a body compounded of divers members we are taught in holy Scripture where it is called a Eph. 1.23 the body of Christ which is distinguished by diuers members as also b Iohn 10.3 c. a flock of sheep and the Kingdome of God and c Heb. 11.10 a Citie which consisteth of divers Citizens and by other such like names DOCT IV. That the Church consists onely of the elect which are already incorporated into Christ ANd that these many whereof the Church consisteth are none other but the elect which are already ingrafted into Christ and endued with sanctitie from him we are likewise taught abundantly out of the said holy Scripture both in other places and especially in the Epistle to the Ephesians where the Apostle speaking of the Church and the members thereof saith that we are a Ephes 1.4 chosen in Christ b 7. to have redemption in him c 13. being sealed with that holy Spirit of promise d 22. that Christ was given to be the head over all things to the Church and e that the Church is his body Such a body therefore it is whose members are every one by one and the same Spirit both knit unto Christ their head and likewise one together with another from their head they receive life and from him they are endued with sanctitie so that the whole body of the Church is truely holy and therefore is called the holy Church DOCT. V. That the holy Angells are not excluded from the body of the Church ANd yet from this body of Christ which is the holy Church we do 23. not exclude the Angells and that for these reasons following a Heb. 12.22 1. Because the Apostle speaking expressely and plainly of the Church includeth therein even the Angells also 2. b Eph. 1.10 Coloss 2.10 Because they together with us under one and the same head which is Christ are gathered together into one body and Christ is manifestly by the Apostle called the head of the Angells 3. c Rev. 22.9 Because they call themselves our fellow servants and have with us the same Father and worship the same God and we are all to be together for ever in the same Citie d Heb. 12.22 the heavenly Ierusalem 4. And lastly Because they are holy And the Church is the communion of all Saints DOCT. VI. That reprobates and hypocrites although they be in the Church yet they are not of the Church WE therefore upon good grounds do believe and professe that reprobates and hypocrites although they have their dwelling in the Church and converse with the Saints yet they are not of the Church nor any members thereof forasmuch as they are not truely united unto Christ the Head nor endued with his Spirit and therefore not truely holy For the Apostle St. Iohn speaking of certain hypocrites saith thus a 1 Ioh. 2.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us They are not therefore of the Church whosoever do at length revolt from Christ and not retain perpetuall communion with Christ and with all the Saints howsoever they may for a time seeme great worthy men in the Church either bearing rule and authoritie in a Christian Commonwealth or being set over the whole Church For they are the members of Satan and not of Christ whosoever have not the Spirit of Christ but of Antichrist DOCT. VII That the Church of Christ alwayes was and is but one onely ANd we confesse that the Church of Christ alwayes was and is one onely because the body whereunto Christ was given by his Father to be the Head thereof alwayes was and is but a â—ph 4.4 one one onely Spirit whereby all the members of the body have their