I. Concerning god, and matters pertaining to Religion: hovv vve must simply beleeue in God alone.

TOuching God, and such diuine matters as pertaine to the kingdome of Christ, Ambr. epist. 31. and our saluation, wee hold that wee can be instructed better or more cer­tainly of none other then of God himselfe: vvho can neither deceiue nor be deceiued. No man hath seene God at any time. Ioh. 1.18. The sonne vvhich is in the bosome of his father, he hath shewed him vnto vs.

II. God himselfe speaketh in the vvrightings of the Prophets and Apostles.

But we know that God, (though he hath not meanly or obscurely manifested the knowledge of himselfe and his euerlasting power and deitie, to all men in the world, by [Page 2]such works as are done by him, so that as ma­ny as haue not glorified him as god, are made inexcusable) yet in a more peculiar forte, he hath reuealed himselfe and his will to his Church very plainely & perspicuously name­ly by Prophets and Apostles, inspired by his grace, and by their writinges: and therefore these writings of the Prophets and Apostles to be the verie true word of God.

III. The Prophets and Apostles wrightings to be only Canonicall.

Now we doubt not but these writings of the Prophets and Apostles are those, which the Church of god hath beene accustomed to call by the name of Canonicall bookes, be­cause knowing these bookes assuredly to be [...] inspired from aboue, 2. Tim. 3.16. she alwaies ac­knowledged them onely for the Canon or rule of all christian pietie, by which euerie controuersie in religion, ought to be auoided: and calling likewise the other books (though they be contained in the volume of the holie Bible,) by the name of Apocryphi, because she could not be assured they came so from the holy Ghost as those of the former kinde.

IIII. VVhich be Canonicall bookes and vvhich Apocryphi.

We therfore, Con. Laod. Can. 59. with the whole Church both before, & since the comming of Christ, with­out al doubt doe acknowledge and embrace [Page 3]these bookes of the old Testament for the ve­rie certaine word of God.

• Fiue bookes of Moses:
• Of Iehousuah one:
• Of Iudges one:
• Of Ruth one:
• Of Samuell two:
• Of the Kinges two:
• Paralip. two:
• Of Esdras the two former:
• Of Hester nine chapters:
• And three first verses of the tenth chapters Iob:
• The Psalmes:
• The Prouerbes:
• Ecclesiastes:
• Canticum canticorum:
• Esaie:
• Ieremie with the Lamentations:
• Ezechiell:
• Daniell the twelue former chapters, ex­cepting the song of the three children:
• The twelue smale Prophets.

• Iudith:
• Tobias:
• Of Esdras the third and fourth:
• Daniell chap. 13. and 14:
• The songe of the three children, which is annexed to the third chapter:
• Wisedome of Solomon:
• [Page 4]Wisedome of Iesus the sonne of Zirach, in latin called Ecclesiasticus:
• Baruch:
• Epistle of Ieremie:
• Of Hester, the rest from the third verse of the tenth chapter:
• Of the Macchabees both the bookes:
• These of the old Testament.

Of the new Testament we except none: for although there be some books of them, wher­of some haue doubted, yet afterward they were acknowledged, yea euen for apostolicall no lesse then the other, to which iudgement we also doe subscribe.

• The gospells after Matthew:
• Marke:
• Luke:
• Iohn:
• Acts of the Apostles:
• Epistles of Paule:
• The first of Peter:
• The first of Iohn:

• The epistle to the Hebrues:
• The epistle of Iames:
• The last of Peter:
• The 2. and 3. of Iohn:
• The epistle of Iude:
• The Reuelation.

For although they which were neuer doub­ted of may seeme to beate a greater authority [Page 5]then the rest which haue bin doubted of, yet wee as well to the one sorte as the other doe giue vndoubted credit, as to the assured word of god: and to the Apocryphi contai­ned in the volume of the Bible, doe we yeeld the chiefe 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 [Page 6]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 [Page 7]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 [Page 8]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 [Page 9]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 [Page 10]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.

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 and most perfect essence in three existences, or (as the church vseth to speake) persons, Mat. 28.19. 1. Ioh. 5.7. namelie subsisting of the eternall Father, the eternall Sonne, and the eternall holie spirite, truely distinct among themselues, yet without all diuision: being both beginning and cause of all thinges.

II. That so euerieperson by it selfe is true god that yet there be not three gods.

For so wee doe beleeue and haue learned out of the holie scriptures, that the father by himselfe is true and perfect god, the Sonne by himselfe is god, and the holie spirite by himselfe is god: and yet that they are not ma­nie but one onelie god Almightie: Rom. 11.30. of vvhome all things, by vvhome all things, and for vvhome all things are.

III. One person to be distinct from another in per­sonall proprieties: but in essentiall they differ from euerie creature.

And because the holie scriptures doe so speake of god, that they attribute vnto him manie proprieties, both essentiall, and perso­nall, and they teach that in the essentiall he differeth from all things created, but in the personall, one person to be distinguished frō another; we therefore doe so beleeue, that as to begett the Sonne is such a proprietie of the Father, as can agree neither with the Sonne nor the holie spirite: and againe to be begot­ten, can agree to none but the Sonne, and so of the rest: so likewise to be most pure, eter­nal, immeasurable, present euerie where, sim­plie knowing all thinges, simplie almightie, simplie good and such like, are in such sorte the verie proprieties of god, that they can by no meanes bee communicated to anie crea­ture, [Page 12]so as it should bee good (for example sake) in that immeasurable goodnesse, or om­nipotent in the same omnipotencie, that god is.

IIII. The essentiall proprieties in god, doe not in ve­rie deede differ from the essence.

For we acknowledge that in god for his singlenesse, the essentiall proprieties doe not in deede differ from the essence, and therfore they without this cannot be communicated to anie creature: and therefore no creature can be or can be said to be (for example sake) omnipotent simplie, iust, wise, or such like. Euen as our Lord Iesus speaking of one pro­prietie, Matt. 19.17 teacheth of them all, saying, none is good (simplie) but god.

V. That nothing is or can be made simplie such as god is: vnlesse the same might sim­plie be god.

Wherefore they which will affirme that a­nie created substance euer could or can bee made partaker of those diuine proprieties, whereby it should be such as god is, as simplie omnipotent, and such like: they must needs then confesse that the same is, or that it can be [...] of the same substance with god, for asmuch as neither the sonne himselfe is simplie omnipotent, but, as he is [...] con­substantiall with the father: nor yet the holie spirite.

VI. A confirmation of the former opinion.

Whereuppon we also vnderstand, how it is that sith the sonne is no lesse omnipotent thē the father, and so likewise the holie ghost, yet we doe not saie that they are three almighties, Atha. creed but wee confesse with Athanasius, and the whole church, that they are one onlie almigh­tie: because indeed of them all there is but one and the selfe same substance. Therefore seeing no creature hath one & the selfe same essence with God, but a farre other and diuerse: and if the same by cōmunication of the diuine om­nipotencie could also be made omnipotent, then it must follow that there might be more almighties then one: which wee beleeue can not without blasphemie be affirmed.

VII. Errors.

Wherefore we condemne and detest all heresies, which haue risen against this first ar­ticle of our faith, or haue sprong from hell, & bin condemned by the holie fathers in their lawfull councells: as those of Cerin thus, Ebi­on, Valentinus, Marcion, Manichaeus, Arius, Eunomius, Sabellius, Praxea, Fotinus, and such like, as Seruetus, and Tritheitae, also the blas­phemies of Iewes and Turkes: and lastlie all heresies which haue bin inuented by the di­uell, either against the vnitie of the diuine es­sence or against the true Trinitie of persons: Yea and those therefore which denie either [Page 14]the Sonne to be true and euerlasting god, or the holie ghost to be so: or which do cōfound these persons, and saie they bee one and the selfe same existence, which for diuers respects is called by diuerse names of Father, Sonne, and holie Ghost. We also condemne all those errors which doe seperate the essentiall pro­prieties of god from the diuine essence: which it seemeth vnto vs that these men verie vnad­uisedlie doe, which teach that those essentiall proprieties in verie deed may be communica­ted or rather at already cōmunicated to cre­atures without cōmunication of the essence.

I. God did foreknovv and foresee all thinges from the beginning.

WE beleeue that God before he made the worlde, euen then from before all things, by his immeasu­rable wisedome, foreknew all things, yea and what good he ment himselfe to doe, and what ill he meant to suffer to be done: so farr forth as nothing was euer hidden or could be hid­den from him, but all things, aswel what hath bin done, is done, or shallbe done, as what cā [Page 15]be done, though it neuer be done, Heb. 4.13. Act. 15.18 wee doubt not but hath and doth lye open and manifest all waies in his sight.

II. God hath determined all things in his eternall counsell and hath before hand orday­ned them to the best ends.

And we beleeue that God hath not onely foreseene all things and that they are present in his sight, Act. 4.28. but also in that his most wise and eternall counsell he hath certenly established whatsoeuer did or doeth appertaine to the creation and gouernement of the world, or to the selecting of his church from the vn­cleane filth of other people, or to our redemption and eternall saluation: and that he or­dained through his infinite goodnesse, that those euills which in his wisedome he would suffer to be done, should bee to good endes: so that not one haire can fall from our head, Mat. 10.29.30. without the will of the Father, or without cause.

III. All men to be praedestinate, some to life and some to death.

Wherefore we also doubt not, that God when he created all men (to speake nothing of Angells) in Adam righteous, he foresawe that in him all should sinne, and elected some in Christ; Eph. 1.4.5. that they should be holiē and vndefiled in his sight in charitie, and therefore predestina­ted them of his meere grace, and according [Page 16]to the purpose of his will, Rom. 9.22. to eternall life: o­ther some he would not vouchsafe that grace and therefore prepared them as vessells of wrath for destructiō, because of his iustiudge­ment: that in the one sort his infinite mercie, in the other his iustice, might bee knowne to the whole world, to his great glorie.

IIII. The election of the Saintes by free gift.

For as the calling vnto Christ, and iustifica­tion in Christ is wholie of free gift, Eph. 2.9. Tit. 3.5. and not of our owne vvorkes: so likewise we vnderstand, that the whole praedestination of Saintes is freelie giuen, Eph. 1.4. Rom. 9.11. 1. Cor. 1.31. because it is wrought in Christ, and for Christ is put in execution: that no man might glorie in himselfe, but he vvhich glorieth, should glorie in the Lord.

V. We are pradestinate not onely to the ende, but also to the meanes.

Whereuppon wee also beleeue, sith God hath chosen vs in Christ, that wee might bee faithfull, & holie, & vnblameable in his sight, that wee are praedestinated, not onely to the ende, that is, to eternall life and glorie: but al­so to the meanes by which wee attaine vnto the ende; and chieflie vnto faith, whereby wee are ingrafted into Christ, and to regeneration and true repentance, 2. Cor. 5.17. Gal. 6.15. Mat. 5.16. whereby being made new creatures in Christ, we might liue holilie to his glory and edification of our neighbour.

VI. They bee not elect, neither can they bee saued vvhich are neuer grafted into Christ by his spirite, and true faith.

They therefore are shamefully deceiued, & to their owne destruction, which perswade themselues they are elect, Tit. 1.16. Eph. 2.10. and therefore shall­be saued, although they bee not grafted into Christ by faith, nor repent them of their sinns, nor regard the will of God, or to doe anie good workes. For they separate, that which god will haue ioyned together.

VII. Euerie one ought stedfastlie to beleeue he is [...] ­lect in Christ: yet we may be more assu­red by the feeling of our faith in Christ.

Hence it is manifest, although no man in generall, ought to exempt himselfe out of the number of the elect, sith the Scripture doeth not so, but rather stedfastlie to trust, that when he is called to Christ, he is called according to the eternall decree and election of God: 2. Cor. 13.5. yet if any man will be more assured of his cer­taine election, he must runne to his faith, and the witnes of his conscience, whether he per­ceiue that he truely beleeueth in Christ, and whether he carrie a sincere loue towards god and his neighbour. Yea if he finde himselfe herein not altogether soundlie and through­lie setled, yet let him not desparre, but desire of god that he will helpe his vnbeleefe: ho­ping [Page 18]that he may in time be better assured. Mat. 9.24.

VIII. The causes, why the doctrine of predestination is deliuered in the Scriptures.

For neither is the doctrine of the eternall free, and vnchangeable predestination deli­uered in the holie scriptures, that we should neglect Christ, or despaire of saluation, or with securitie let loose the raines to our con­cupiscence, or growe insolent: but contrarie­wise for these especiall causes. Act. 4.12. 2. Tim. 2.19 First that wee may knowe that without Christ none can be saued: sith the foundation of our whole sal­uation, was fastened and laide in him before the world was made. Then, that in time of our temptations, wee, which beleeue in Christ, should strengthen our selues by the certaine­tie of our saluation, Rom. 8. and so neither dispaire nor distrust: knowing the same to be certaine and sure in the eternall decree of god. Third­lie that thereby wee might be stirred vp to the studie of faith in Christ, of holinesse, and of good works: Eph. 1.4. & 2.10. sith we are chosen, that we should be faithfull, and holie, and blamelesse in his sight, and walke in good works. Lastlie, that wee growe not proude, if we trust in Christ, and liue godlie: in Christ, and that he which glorieth may glo­rie in the Lord: 1. Cor. 1.13. sith god through his grace did from the beginning decree in Christ, that we should be such.

I. So is god omnipotent that he is able to doe more then he will doe.

VVE beleeue, that God is so omnipo­tent, that he not onely hath done & doeth whatsoeuer he would & will: but also he is able to will and to doe infinite works, which he wil not; following also here­in the doctrine of Iohn, who said, Mat. 3.9. God is able of these stones to raise vp children, vnro Abraham, which yet he would not doe: and also the o­pinion of the Apostle, who writt, Ro. 9.15.18. that God will haue mercie on whom he vvill, (whenas he could haue mercie on all) and he will harden (not all, Turt. con. Prax. as hee could, but) those vvhome he vvill: so that it is verie impious, to conclude anie thing to haue beene done, to bee done, or shall bee done, of the onely omnipotencie of God, wherein his will is not also reuealed.

II. Jt infringeth not the omnipotencie of god that certaine things can not be done by him.

Where the Apostle writeth, that god can not denie himselfe: we holde that there is no iniurie done against the omnipotencie of God, if a mā [Page 20]say there are manie thinges which cannot bee done by god: namely such thinges as are re­pugnant to the nature of god, and do implie a contradiction.

III. A confirmation of the former assertion.

For he being the chiefest good, he can nei­ther be made euill, nor can doe ill; and bee­ing trueth it felfe, he cannot lie; being iustice it selfe he cannot doe vniustlie; beeing life it selfe, how should he die? Finallie being onely one god, and that vncreated and eternall, sub­sisting only in three persons: we beleeue and confesse, that he can not so take anie creature to himselfe, to make the same [...] con­substantiall to himselfe, and wholie such as he himselfe is, or constitute a fourth person: and wee are perswaded that nothing is drawne or taken away from the omnipotencie of god by this confession: yea surely whatsoeuer is al­readie done it cannot be that the same should not haue bin done: so that it is certaine, that what so implieth a contradiction, the same cannot bee done by God, who is the especiall trueth it self. For by this reason, euen the om­nipotencie of God, whereby they were done should be apparentlie denied.

IV. The will of god to be searched for onely in the holie scriptures.

Furthermore sith the counsells of god are infinite and secret, which he reuealeth not to [Page 21]the Angells themselues: wee hold, Mar. 13.32 that when there is anie question concerning the will of God, the same is not to bee sought for in anie other place, then in the holie scriptures; wher­as whatsoeuer thinges were necessarie to our saluation, Ioh. 15.15. & 17.29. god hath plentifullie and perspicu­ouslie laide open vnto vs, and whatsoeuer he would haue vs to doe, he hath of his singular goodnesse reuealed vnto vs by his spirite.

I. All things were made by god, Gen. 1. & 2. and that excee­ding good.

WE beleeue, that God the Father, Col. 1.16. by the Sonne, together with the holie ghost, in the space of sixe daies cre­ated of nothing all things visible & inuisible, which the holie spirite in the holie scriptures comprehendeth vnder the name of heauen & earth; and the same all exceeding good: Pro. 16.4. Heb. 1.10. Luc. 1.35. and appointed the same, for mans vse, and for his owne glorie: so that wee acknowledge aswell the Sonne, and holie ghost, for creator of the [Page 22]world, as the Father, sith they are all one & the selfe same god.

II. That heauen is distinguished from earth, and the Saintes heauen doth differ from the other heauens.

Neither doe we mingle heauen with earth, or confound the heauens among themselues, 2. Cor. 12.2. Mat. 6.10. but with the holie scriptures wee distinguish them: euen as we see the elements, and al the kindes of liuing creatures, & of other things, to be distinguished. And therefore wee con­fesse this heauen likewise, wherein the soules of the blessed doe liue with Christ, & where all the bodies of the faithfull shall be, & which Christ calleth his fathers house and paradise, and the Apostle calleth a cuie hauing a foundation, the maker and builder whereof is god: Ioh. 14.2. Luc. 23.43. Heb. 11.16. to differ frō the other heauēs, but much more, from earth and the deepes. Whereunto also Paule allu­deth, 2. Cor. 12.2. where he saieth, he vvas taken vp into the third heauen: namely aboue the heauen which we see, and aboue all the visible and mouea­ble spheares.

III. The Angells vvere all created good, though some of them continued not in the trueth.

We beleeue also, that all the Angells were created good and righteous, spirituall & im­mortall substances, indewed with an intelli­gence and free will: although all of them did [Page 23]not abide in that goodnes and righteousnes, and (as the Lord Iesus speaketh) in the trueth: but we are taught by the Scriptures, that ma­nie of them, of their owne will, euen from the beginning sinned, beeing made enimies to god and all goodnesse, yea and of mankinde especiallie of the church of god; liers, & spea­king lies of their owne, menkillers, diuells, & euill spirites, and for this cause, were thrust downe from heauen into hell, and deliuered to the chaines of darkenesse, and reserued to condemnation.

IV. Causes, vvhy manie of those celestiall spirites were suffered to sinne, and to become euill.

And that this also was not suffered of the diuine wisedome without cause, we learne by the Scriptures. For besides, that he ment in this to set forth his iudgemēts, and his wrath against sinne in all kindes of creatures: he de­creed also to vse their labour, to tempt & exer­cise vs in faith, in spirituall fight, in patience, and so to help forward our saluation: Eph. 6.12. & last­lie, he would haue them the executors & mi­nisters of his iudgements against mens offen­ces: that, 1. Reg. 22.21 they which will not imbrace the loue of trueth, wherby they might be saued, 2. Thes. 2.12 might followe the doctrines of diuells, and might beleeue in their lies and so perish.

V. The good Angells were saued by the fauour of God, that they might be Gods mini­sters and ours.

Againe we beleeue, that innumerable ma­nie of those celestiall spirites were saued by the fauour of god for Christ, that they should not sinne with the rest, Dan. 7.10. but should abide in the trueth and in obedience: and that these are made the messengers & ministers of god, which doe their seruice for helpe of the elect, Heb. 1.7. Ps. 103.20. and doe defend them against the diuell, and set forward the kingdome of Christ: who do so loue vs, and awaite vpon vs, that they greatly reioyce at our welldoing: yet will they not bee worshipped of vs, Luc. 15.7. Apo. 22.9. Mat. 22.30. but doe instruct vs, that god alone is to be worshipped, and call themselues our fellow-seruants: with whome also vve shall liue an e­ternall and blessed life in heauen.

VI. Man was created after the image of god. Gen. 1. & 2.

Wee beleeue, that after all other thinges were created, man also at the last was created to the image and likenesse of God, his bodie being fashioned of earth, and his soule, being a spirituall and immortall substance, made of nothing, and inspired into that body: and that shortly after woman was giuen him, made (concerning the bodilie partes) of his bones, and formed to the same image of God.

VII. That image of god, in what things it especially consisteth.

But we beleeue that this image of god, e­specially consisted herein: both in that as god is the absolute Lord ouer all thinges, Gen. 1.28. Ps. 8.7.8.9. so vnto man were all thinges subiect, the foules of the aire, the fishes of the sea, and beastes of the earth: so as he should bee king of the whole world: & most especiallie, that as god is most holie, and most iust, Eph. 4.24. so man also was created righ­teousse, in iustice and true holinesse, as the Apostle interpreterh.

VIII. Adam vvas meerelie free before his fall.

Hereuppon wee beleeue, that man in that first estate, was not onely indewed with such a libertie, that he could not will anie thing without consent of his will: Eccl. 7.30. Sirac. 15.18 (which libertie euer was and is remaining in man) but also was furnished with such strength, that hee might, if he woulde, not haue sinned, and not haue died, but haue continued in righteous­nesse, and eschewed death: so that deseruedlie it is to be imputed to himselfe and no other, that he lost both.

IX. Errors.

We condemne therfore, the Valentinians, Marcionits, Maniches, and whosoeuer either taught or left anie thing in writing against this article of faith: faininge either that all [Page 26]thinges were made of some other god, then the father of Christ, or that good things were made of one God which was good, and euill things, of another which was euill: sith none can be god, but he which is chieflie good, and onely maker of al things. We condemne like­wise, all those which either teache that the soule of man is of the substance of God: or which denie the immortalitie and perpetuall action of the same: or which referr the image of God in man, onelie to his power and rule ouer creatures; or lastly which doe denie that man was created meerelie free.

I. The vvorld and all that is, Gen. 2.2. and is done therein, is gouerned by gods prouidence.

WE beleeue, that God, hauing crea­ted all thinges, did so rest from all the workes, which he had finished: that he neuerthelesse ceased not or left of to care for, Wis. 14.3. Matt. 10.29.30. to rule, and gouerne the worlde and whatsoeuer is therein, as well smale thinges as great, and especiallie mankinde, yea & euerie particular man: so that nothing can be done [Page 27]or may happen in the world, which is not go­uerned by the diuine prouidence.

II. The Church of God to bee gouerned by a pecu­liar care.

But although al and euery thing be subiect to the diuine prouidence: yet we beleeue, that the Church of god is gouerned by an especiall care and meanes, and all the elect people, Rom. 8.13. Phil. 2.13. 2. Cor. 6.16. yea and all the willes and actions of the elect: sith he calleth peculiarlie, iustifieth and san­ctifieth, but not all: sith hee vvorketh in them, to vvill and performe: Act. 4.16. and saith that he dwelleth in them, and not in all: sith lastlie he leadeth them vnto eternall life, but suffereth others, in his iust iudgements to walke in their owne pathes, and fall into eternall destruction: 1. Pet. 5.7. so that worthilie we be commaunded, peculiar­lie to cast all our care vppon god, because he (peculiarlie) careth for vs.

III. That god ordinarilie gouerneth the vvorld by second causes.

This also we learne by the holie scriptures, though God performeth manie purposes of his diuine prouidence, by himselfe, without any external helper, yea and sometimes quite against ordinarie meanes: yet he executeth manie more thinges ordinarilye, by second causes, Hos. 2.21.22. as well in the gouernmēt of the whole world, as of the church: sith he himselfe saieth, he vvill heare the heauens, the heauens vvill heare [Page 28]the earth, the earth vvill heare the corne, the corne vvill heare Israell.

IV. The meanes vnto the ende, are not to bee con­temned; sith god ordereth as vvell the one as the other by his proui­dence.

Whereuppon we also knowe, that although we are assured, that god hath a care ouer vs, yet the meanes which hee hath ordained for the saluation both of our soules and bodies, are not to be contemned, nor god to be tempted: but herein we must followe the Apostle, vvho although he vvere assured of the safetie of all them which were in the shipp, yet as the ma­riners went about to escape awaie, he saide to the soldiors and to the captaine, vnlesse these abide in the shippe, you cannot be saued. For God who setteth an ende vnto each thing, he also hath ordained both the beginning & meanes, by which that ende is attained vnto.

V. All thinges come to passe in respect of god ne­cessarilie, in respect of vs manie thinges happen casuallie.

But sith god by his prouidence doeth pre­serue second causes, which he vseth in gouer­ning the worlde, euerie one in her proper na­ture, yea and is the moouer of them: and of them, some are ordained of their owne na­ture to certaine and sure effects, & other some are indefinite: Wee knowe and confesse, that [Page 29]although in respect of God, Mat. 10.29.30. Ex. 21.13. without whose foreknowledge and wil nothing can happen in the world, all things are done necessarilie: yet in respect of vs, and of the second causes, manie things happen & come to passe chaū ­ceablie. For what can bee more chaunceable and casuall, to a carpenter and trauailer, then if the axe fall out of his hand & kill the other? yet the Lord saieth that it is he which killed the trauailer. And our Lord Iesus died wil­linglie, yet he said, Christ must suffer. Luc. 24.46. Herode & Pilate of their free-will condemned Iesus: yet the Apostles saie, Act. 4.28. they did nothing but what the hand and counsaile of God had decreed to be done.

VI. That god is not the author of sinnes vvhich are committed in the world.

And hereupon we also know and confesse, Act. 17.28. that although manie offences are committed in the world by men, god in the meane time guiding all thinges: 1. Ioh. 2.16. yet the same cannot bee imputed to god, nor to his prouidence: for he indeede mooueth all thinges, and ministreth strength by his prouidence vnto euerie one to worke, but yet he instilleth not that corrup­tion to anie, whereby they worke amisse. As therefore the earth yeelding her sappe aswell to il trees as to good, yet is not to be blamed, because an ill tree makes ill fruite: so much lesse may god rightlie be said to bee either the cause or the author of our sinnes, although by [Page 30]the hand of his prouidence, he beareth, vphol­deth, ordereth and guideth euen the wicked. Jn him (saieth the Apostle) we liue, vve are moo­ued, Heb. 1.3. Act. 17.28 and haue our beeing: namelie wee are moo­ued of him, such as wee are; except he by his grace doe make vs otherwise.

VII. The secret counsailes of God, in gouerning the world, are to be reuerenced, not inquired after.

Meane while the secrete and vvonderfull counsells of god, whereby wee see innumera­ble things to be done, and whereof we cannot giue or know any reason; the same we behold & adore with that reuerēce which we ought, contenting our selues with this assured know­ledge, Mat. 10.29.30 Rom. 9.14 namely that nothing comes to passe in the worlde without the will of God: and that will of god to be so just, that it is the most cer­tain rule of all iustice: & therefore that which the Apostle saith must euer bee holden, Rom. 11.33 O the deepenes of the riches, both of the wisedome, & know­ledge of god, how vnsearcheable are his iudgements, and his vvayes past finding out: Rom. 9.14 Rom. 11.36 Also that, Is there anie iniquitie vvith God? And yet, Of him, and through him, and for him are all thinges. To him be glorie for ouer. Amen.

VIII. Errors.

Wee condemne therefore all scorners, and all those philosophers, which either do wholie take awaye the prouidence of god out of the [Page 31]worlde, or denie that humaine matters and smale things are regarded of god: Those like­wise, which abusing the prouidence of God, doe contemne the meanes ordained of God, for the saluation of vs, both soule and bodie: as also those which woulde haue all thinges to come to passe so meerely necessarily, that they take awaye all casualtie, and depriue men of all libertie: lastlie those which will haue God so to worke all thinges in all men, that they also doe blasphemouslie prooue him to bee [...] a iointe-worker, & an author of sinne.

I. Adam sinned of his owne accord by disobedience.

WE beleeue, Gen. 1. & 2 Eccl. 7.30 Sirac. 15.18 that the first man when he was created after the image of God, iust and righteous, and meer­lie free, so as he might, if he woulde, not haue sinned, nor haue died any kinde of death: The diuell then alluring him, and god not letting him, but leauing him in the hāds of his owne counsells, he transgressed by disobedience, Rom. 5.19 Libera vo­luntate. of his owne accord, and of his meere free choise [Page 32]so that he nether can nor ought to ascribe the blame of his transgression, to his owne na­ture giuen to him of god, nor to god himself, nor to any other thing created, but to his own selfe alone, because it was his owne vvill.

II. What, and what manner of sinne Adams was.

For vve knovv that Adams sinne was a vo­luntarie transgression of gods commandemēt that he should not eate of the forbidden fruit (as Moses describeth it) and so (as the Apo­stle speaketh) it was a disobediēce: Gen. 2.17 & 3.6. Rom. 5.19. which was shewed not so much in the outvvard deede, as in the purposed consent of his minde, vvher­in he vvould not be obedient vnto god.

III. What, and how manifold a death followed A­dams sinne.

So vve confesse, that man being then desti­tute of the fauour of god, by his ovvne faulte did loose that life vvherein he liued holily vn­to God, his minde being darkened, his vvill depraued, and all integritie of nature vtterlie lost, Ioh. 8.34 Eph. 2.1. Rom. 5.12 name lie in those things vvhich pertaine to god, and to a life acceptable to God: and so vvas made the seruant of sinne, the slaue of sa­than, and quite dead vnto god: Moreouer he incurred both the death of the bodie, vvhich is novv come vnto all men, with al the calami­ties of the bodie; and also the eternall (that is, the most miserable, grieuous, and most vnhap­pie life of the vvhole man, more intollerable [Page 33]vvithout comparison then anie death) vvith the deuill in euerlasting torments vvhence he could not be deliuered but by Christ. 1. Cor. 15.22

IIII. That in Adam all men sinned.

But for as much as al mankinde which was by naturall generation to issue from Adam, was then in his loines, whereby the comman­dement vvith the curse annexed, pertained not onelie to the person of Adam, but to all mankinde likewise: The, Rom. 5.19 efore with the Apo­stle do vve beleeue and confesse, that in Adam sinning, all men sinned: so that, that disobedience was not onelie proper to Adam himselfe, but also made common to all mankinde, sith his guiltines enwrapped all men, who were then and are yet dailie carnallie to be begotten of his seede. Euen as the Apostle to the Romaines plainly teacheth, yea and most strongly proo­ueth by an Antithesis or contraposition of the disobedience of Adam, and the obediēce of Christ. For if the obedience of Christ be no lesse ours by imputation, then his owne by his proper action; because wee are regenerate of his incorruptible seede, and of his spirite; it followeth, that the disobedience likewise of Adam must be imputed vnto vs, and we tou­ched with his guiltines, because we are borne of the seed of his flesh, being father of al men.

V. The corruption of mans whole nature followed vpon Adams disobedience, in all men.

But like as the corruption of our vvhole nature, Rom. 7.7 Aug. tom. 7 con. Iul. Pela. li. 5. c. 3 immediatlie by gods iust iudgement, tooke holde on the person of Adam for that actuall disobedience, called of the Apostle, Concupiscence, which is both a punishment of the former sinne, a sinne, and a cause of other sinnes; euen so being taught by the holy scrip­tures, we beleeue, and with the whole church confesse, that all men, which by naturall pro­pagation are conceiued of his seed, ar borne infected with the contagion, of his corrupt nature. For all men sinned in Adam, and by the guiltinesse of his disobedience wee are all kept bound.

VI. What we properlie call originall sinne.

Wherefore we doe so saie, that this haeredi­tarie fault and contagion of nature is sinne in all men, and so we vse to cal it originall sinne: that we do not separate it from the guiltines and imputation of the first disobedience. E­uen as likewise on the other side, we doubt not but the righteousnes of christians, doth con­sist, not so much in the regeneration of nature, which is made by the spirit of Christ, & which is vsuallie called by the name of inherēt righ­teousnesse; as in the imputation of the perfect obedience, and righteousnes of Christ, whose members we are.

VII. That, contagion of nature, is verie sinne.

And although that contagion, was, infli­cted [Page 35]not onelie vppon Adam alone, but also on his whole posteritie, for a punishment of that first transgression of Gods commaunde­ment: yet wee hold this as certainelie, out of the holy scriptures, as whatsoeuer is most cer­taine, Rom. 7.7 that the same is not onely the punish­ment of sin, and the cause of all other follovv­ing sinnes, but also a verie sinne it selfe, euen so great as were sufficient to condemne vs.

VIII. That, concupiscence of it owne proper nature is a sinne in the verie regenerate.

Yea so farre doe we learne, that concupis­cence of it owne nature is a sinne, fighting a­gainst the lavve of God, and making all men subiect to condemnation, vnlesse they bee de­liuered by Christ: yea that in the regenerate themselues, though the guiltines being taken away by faith in Christ, it be not imputed vn­to them anie more, yet we doubt not, 1. Ioh. 3.4 Rom. 7.7 but it is a sinne, yea and that worthy of eternall death: sith it is [...], a transgression of the lawe, and is by gods lawe condemned as the Apostle teacheth.

IX. From concupiscence ingrafted in vs, the ri­uers of sinne doe continually flowe.

Futrhermore we beleeue that this our na­turall deformitie, is such a fountaine of al sin, and that euer so abounding, that from it doe continuallie spring, most corrupt waters of e­euill affections, of vngodlie thoughts & vvic­ked [Page 36]desires: which vnlesse they be by the spirit of Christ restrained, they breake out at length into manifest sinnes & offences, some worse thē others; so that, there is not any man so ho­lie, which beareth not about him this puddle of vices, yea and feeleth not the filthie vapors breathing from it, and is not often sprinckled and bespotted with that noisome contagion. Euerie man is tempted of his ovvne concupiscence (saieth Iames) vvhen he is drawne avvaye by his ovvne concupiscence, Iam. 1.14.15 and is entised, then vvhen lust hath conceiued it bringeth forth sinne, and sinne whē it is finished, bringeth forth death.

X. That God is not the author of sinne.

Now, all these things beeing thus, wee are confirmed in that beleefe, wherein wee hold that god is not the author of sinne: sith he nei­ther created Adam euill, or prone vnto euil, but iust and righteous: neither did hee intice or mooue him to il, but he of his own accord and by his free-will sinned: 1. Io. 2.16. neither yet, vvas this naturall peruersnesse from god, but of it selfe, it followed that disobedience of Adam, being depriued of his righteousnes, god most iustly so permitting, and punishing mans trās­gression by that worthie punishment.

XI. Errors.

We condemne therefore with Ireneus, and the whole church, all those which make god the author of sinne: likewise all Pelagians, as [Page 37]wel new, as old, which denie that all men sin­ned in Adam, and are holden in the guilte of the first offence: or doe labour to prooue that this ingrafted concupiscence is onelie a di­sease, and a punishment of sinne, but not in­deede a sinne it selfe: or at least in the regene­rate will not haue it to bee worthie the name of a sinne. Wee condemne also those, which haue taught that originall sinne is a substance: because this opinion, either makes god the author of sinne, or else denies that god is the maker of euerie substance, and confirmes the doctrine of the Manichęs, concerning the two beginninges, the chiefest good, and the chie­fest ill, of which all things should haue their o­riginall, namely good things of the good, and ill things of the ill. Moreouer we condemne the Stoicks, and such like, which teach that all sinnes are equall, & that one offence is more grieuous then another: lastlie those, vvhich will affirme, that there maye some man bee found in the worlde, which is quite voide of all sinne.

I. What we vnderstand by the name of free-will.

SIth all men after Adams fall and by his fall are conceiued in sinne, Eph. 2.3 Gal. 6.5. & 8.21. and are borne the children of vvrath, and proone not vnto goodnesse, but exceedingly vnto wickednes: this is our beleefe and confession concerning the freewill of a man not regenerate. By the name of freewill, wee doe so meane the free choise of a man, that we doe not yet separate from it, the facultie of the vnderstanding whereby we iudge & determine vpon things, as what is good and what is ill, or what is to be chosen and what to be refused.

II. That the question is two folde, one concerning the nature, the other concerning the power of freewill.

But wee distinguish the question concer­ning the nature of the vvhole freewill, from the question concerning the nature of mans choice. Nature we call, that naturall & essen­tiall proprietie, giuen of god, vnto the will or choice: whereby, whatsoeuer it willeth, whe­ther good, or ill, the same it willeth freelie, [Page 39]with meere accord and consent, euer voide of all manner of constraint. But by the name of power we vnderstand an abillitie or force gi­uen vnto vs, whereby wee can both discerne in the minde, what is good, and what is ill: & also in the will, to make choise of the one, and refuse the other.

III. That freewill is alwaies free from constraint.

Euen as therefore the substance of freewill was not lost by sinne: (for the vnderstanding and the will, and the whole substance of the minde remained) so beleeue wee, that the na­ture thereof was not lost, but whatsoeuer it willeth yet, as well ill, as good, that it willeth the same freelie, and without all constraint: as Augustine truelie saide, free-will is alwaies free (namely from constraint) but is not alwaies good.

IV. Three kindes of thinges and actions, vvherein the povver of mans freevvill is occupied.

But of the power to choose the good or re­fuse the ill, thus wee thinke. Wee distinguish good and ill into three kindes, that is, in such things as pertain to the animal life, & in such things as pertaine to humane life, and in such as pertaine to the diuine, that is, a christian life. Of the first kinde, are such thinges as are in a manner common vnto vs with beastes, & doe belong vnto the vegetable and sensitiue [Page 40]faculties. In the second kinde are reckened, such thinges as are proper vnto man, and per­taine to a humaine minde, as are all the artes, aswell mechanicall as liberall, the morall and politick vertues, lastlie, all sciences, and al phi­losophie. And the third kinde containeth, onelie those good thinges, and good actions, which are ordained onelie to the kingdome of god, & a christian life: as are the true know­ledge of god, faith, and the effects therof, re­generation, obedience, charitie, and other of the same sorte.

V. The povver in a man not regenerate is verie weake, in those things which pertaine to humaine life.

To speak nothing therfore, of mans power after his fall, in knowing, in desiring, yea (and if occasion be offred,) in choosing and follow­ing those things, which pertaine to the sustai­ning of this animall life, and the happie lea­ding thereof, and to eschewe the contraries, because they belong not to religion and to manners (in which pointe notwithstanding, dailie experience teacheth vs howe great an infirmitie both of iudgement and appetite hath taken hold on man) wee beleeue, that al­though by the mercie of God, there is some light remaining in mens mindes, partlie for the iudging of what is right and wrong, good and euill in humaine affaires, and partlie for the attaining to the knowledge of diuerse [Page 41]thinges, of artes and instructions, and sundrie vertues: yet that smale light, what so it is, is left so little in mans minde, and his will so de­praued, that vnlesse the minde bee helped by light from heauen, & his will inclined by spe­ciall grace, to choose that which is good, and refuse the ill: men can neither learne the arts truelie and profit by anie instructions, nor at­taine vnto anie vertues; although there may be in the vnregenerate neuer so manie: euen as Augustine not without cause did write, that all the learning, or vertues, Tom. 7. con Iul. Pel. lib. 4. cap. 3 or rather the images of vertues, which were in the Romaines, and other hea­then people, were the singuler gifts of god.

VI. A confirmation of the former opinion.

For neither were, nor are, al the infidells in­dued equallie with the same vertues & know­ledge: so that therby it manifestlie appeareth, that these were not the giftes of nature, but gifts of god added to nature.

VII. In those thinges vvhich pertaine to god and to true piety, a man not regenerate, can do nothing.

But in things pertaining to God, godlines, religion, and christian life, we beleeue, that the minde of a man not regenerate is so darkned, and his heart so vnsounde, and all the powers in him so extinguished: that hee can neither know god, and the things belonging to god, nor loue him, and desire any thing acceptable [Page 42]vnto him, much lesse bee obedient to his will, as he ought: 1. Cor. 2.14 sith the Apostle saith: The naturall man perceiueth not the thinges, that are of god, nei­ther can he know them: how should he therefore will, Ioh. 15.5 and performe? and Christ saith, without me ye can do nothing.

VIII. A confirmation of the former opinion.

For as a man beeing dead vnto nature and to men, can do none of those things which be­long to nature and to man: so neither can hee which is dead vnto god in sinne, truely know or doe those things which belong vnto god or true godlinesse, but shall altogether consume and putrifie in sinne, vnlesse he be deliuered out of the same with grace by Christ, and bee called to life againe. For all mē without Christ and not regenerate by Christs spirit are quite dead, so as they are said to bee truely reuiued, raised vp, and borne againe, which are deliue­red from sinne by faith in Christ, and do serue him.

IX. Errors.

Wee therefore condemne all Pelagians, which teach the contrarie, and doe exroll the power of freewill against the grace of Christ: so do we detest and accurse the Manichęs & others, which make man to be but as a block, which hath no iudgement nor any free liber­tie of will, no not in ciuill causes.

I. That Christ, the man from heauen, was promi­sed by grace to saue vs.

WHen therfore the first earthly man, by his owne fault had fallen into so miserable an estate, through diso­bedience, and together with him, all his po­steritie, which had sinned in him, and were in deede to bee conceiued in sinne, and to bee borne the children of wrath: we beleeue that god of his meere grace and fauour, promised vnto Adam and Eue, and in them to all man­kinde, an other man from heauen, Gen. 3.15 1. Cor. 15.47.48 Mat. 1.20 Luc. 1.34 Ebr. 4.15 Ios. 7.14 that should be the true substance of verie woman, but cō ­ceiued without the seede of man, & so should be born of a virgine without sinne: in whome, as in another head of mankinde, consisting of a diuine and humaine nature, beeing the true image of the father, and full of the holie spirite, that should bee supplied, which in A­dam the first head, by his owne fault, was de­caied: that is, that hee the second man, in the name of all vs, which were to bee ingrafted in­to him by his spirite, Rom. 6.5 & 11.17. and by a spirituall rege­neration should become flesh of his flesh, and [Page 44]bone of his bone, Io. 5.6 Eph. 5.29 Phil. 2.8 Rom. 5.19 Eph. 2.13.14 should most perfectly bee o­bedient vnto god: and by his obedience and death should take away sinne, should appease the wrath of god, should redeeme vs, iustifie vs, sanctifie vs, and gouerne vs by his spirite, should indue vs with true libertie, and with power to do god, and lastly should saue vs & glorifie vs to eternall life.

II. The promise of redemption by Christ was verie necessarie.

For Adam, not as a priuate person, but as the parent and originall of all mankinde, as he was indued with a righteousnesse, which he should haue dispersed into all his posteritie, as hereditarie, for which cause it is vsed also to be called originall righteousnes: so by his dis­obediēce, in stead of righteousnes, he brought vppon all men great iniquitie, and a spring of all sinne, and in stead of eternall life eternall death. Therefore there was neede of an other head, from whome, through his obedience, that true and heauenlie righteousnesse, holi­nesse, and life might bee deriued into all the members. This same is Christ.

III. To what ende that promise was made presently after the transgression.

And wee beleeue, that this promise was made immediatlie after the transgression, euē from the beginning of the worlde, and after­wards oft times mētioned to the holy fathers, [Page 45]declared, yea and confirmed and sealed by di­uerse and sundrie meanes, signes, and sacra­ments: that not onely wee which were to bee borne after the comming of the Messias, but also all other, which from the first creation should beleeue in this promise, and in true faith should imbrace the Sauiour which was to come, might by that faith bee made parta­kers of the following redemption, might bee iustified and saued.

IV. As manie as beleeued in Christ that vvas to come, from the first beginning, were saued.

Wee beleeue therefore that as manie since the making of the world, as beleeued in Christ promised, and to come, they were ingrafted vnto him by this faith: made partakers of his following obedience, of his passion, death, and redemption: that they did eate his bodie that was to come and to bee betrayed, and dranke his blood that was to bee shedd: and finallie that they were all christians, and indued with the spirite of Christ, and saued vnto eternall life, as well as we.

V. Errors.

Therefore wee condemne and abhorre all those, which saye that none were saued that were before the comming of Christ: and that those fathers receiued no promises concer­ning eternall saluation, but onely concerning things temporall.

I. The law of Moses came betweene the promise of redemption by Christ, and the accom­plishment thereof, and to what ende.

BVt betweene the promise of redemption by Christ; made first vnto Adam, & after more manifestly declared, aswell to o­thers, as most especially to Abraham, sealed with the sacrament of circumcision, and con­firmed as it were by the death of Isaac his first begotten, offered for a sacrifice, and establi­shed by an euerlasting couenant: & betweene the accomplishment of the fame promise, the lawe was giuen which Moses deliuered: the people which came of Abrahams seed beeing gathered together and wonderfully encrea­sed, (of whome also Christ should be borne) and beeing also deliuered out of the bondage of Egypt by a wonderfull meanes, that God might haue a church knowne and visible, and separate from other nations, and gathered to­gether in one certaine place: in which church, that promise concerning Christ made vnto the fathers might be kept safe, and an accep­table seruice of God maintained, euen vnto the comming of the true promised redeemer: [Page 47]The law, I say deliuered by Moses from God vnto his church, came betweene, containing three kindes of commandements: Morall, by which the life and pietie of euerie one should bee directed: Ceremoniall, with the forme whereof the church should bee gouerned in her outward seruice and religion: and iudicial, pertaining to the gouernement of the whole common wealth in matters politick and oe­conomicall: that by these meanes the people of God, of whome Christ was to come, might both bee restrained from the prophane man­ners & idolatries of wicked nations, & might be kept within their duetie and obedience to Gods will, and finallie might be vpholden in the faith and hope of the promise to bee per­formed concerning the true redemption by Christ: and so might bee prepared more and more for the receiuing of Christ: and so in that people God might be glorified.

II. VVhatsoeuer was necessarie to be done, for sal­uation, is contained in the law of God.

To let passe then the two latter parts of the lawe, which doe not appertaine to vs, and to speake onely of the former: wee beleeue, that in that law, as it is declared in the bookes of Moses, the Prophets and Apostles, 2. Tim. 3.16 al things which are necessary to saluation are so per­fectly set downe, and Gods will, Deut. 2.4. & 5.22. & 12.32 which he will haue vs to do in his word, so reuealed, as no­thing can be added or taken from it.

III. The law of the Decaloge or ten commandements, is a declaration of the law of nature, and a picture of the image of God.

We also beleeue that this law, is a declara­tion of the lawe of nature, which was written in the heartes of the first men perfectly, of o­thers imperfectly, and but in part: and there­fore by this law is condemned, whatsoeuer is not agreeable to that image of God, where­unto man was created; and is commaunded, whatsoeuer is agreeable to the same. For God would shew by that law, what man was in his first estate, and what hee was made in the se­cond estate, and what manner one he ought to be: and further what he should afterwards be in the third estate in parte, and vvhat per­fectly in the fourth, by Christ: so that the lavve is nothing else, but a true and liuely picture of the image of God, to vvhich man vvas crea­ted: vvhereby vvee are instructed, vvhat vvee vvere, vvhat vvee are, vvhat vve ought to bee, and in deede vvhat vvee shall be, if vve trust in Christ.

IV. The summe of the law to bee restrained to the loue of God and our neighbour.

Novv vve beleeue and confesse, that Christ did teach, Mat. 22.37 that the summe or substance of the vvhole lavv is cōtained in these two precepts: Thou shalt loue the Lord thy God with all thy heart, withall thy minde, withall thy soule, and vvithall thy [Page 49]strength: & thou shalt loue thy neighbour as thy self: the first of these is the summe of the first table, the other, the summe of the second table.

V. If God alone bee to be loued with the whole heart, he alone is to be worshipped.

And if the summe of the first table, which containeth the whole worship due vnto God, doe consist in the perfect loue of God alone: from hence, besides other expresse comman­dements of God, declaring this commande­ment, we gather and we beleeue that God a­lone is to bee adored, inuocated and serued with a religious worshipp, and that wee must sweare onelie by his name, because these bee all contained within that commaundement of louing God with all our heart: to let passe, that the image of God, whereof this lawe is a type, did teach Adam the same thing.

VI. That our verie concupiscence and corruption of nature is a sinne.

But if by Gods law be condemned, what­soeuer offence is repugnant to that first image of God, that is, to iustice, holinesse, and righ­teousnes, wherein man was created: we hold that in man not onely his actions committed with cōsent of his will against the law of god, but euen the motions also of lust, yea the con­cupiscence it selfe, and the whole corruption of his nature, is sinne, Rom. 7, 7 and by the lawe of God condemned: because it is repugnant to that [Page 50]vprightnes and iustice wherein man was cre­ted, and wherein he ought, and might haue kept himselfe, if he would.

VII. Although the law cannot bee obserued: yet it was not giuen in vaine nor vn­profitablie.

And although the law of God be so perfect, Rom. 7.101 & 8.3 that it neuer could or can be obserued of anie man, either all, or alwaies, or in such measure as it ought: yet we beleeue that it was not gi­uen in vaine, nor vnprofitablie, sith God doth not anie thing in vaine, but all things with his exceeding high wisedome, to his owne glo­rie, and to our profit and saluation.

VIII. A threefold profit by the law of God.

First by the perfect declaration of the will of God by this law, men might and may bet­ter vnderstand, what was pleasing vnto god: what was good, and what ill, what was to bee done, and what to be auoided: then by the onely reliques of the law of nature remaining in mans minde: and therefore all cloake of ig­norance being cleane taken awaye, the Iewes were made more inexcusable then other nati­ons, if they kept not the law: which thing falls out greatlie to the glorie of God: sith men do therby vnderstand, that his iudgements tow­ards vs are verie iust. Furthermore, by the cur­ses which are added against the transgressors, and the blessings for the obseruers, men were [Page 51]restrained by feare of those as it were with a bridle, from committing sinne, and by hope of these as it were with a spurre, were stirred vp to keep the law, if not wholly and perfect­lie, yet in part, and for the externall obseruan­ces: and so might bee the better held within their dueties: which how profitable it is not onely to a whole common wealth, but to eue­rie particular man, so bearing himselfe, none can be ignorant. Last of all, by that, that men saw by dailie experience, how they continual­ly sinned against this so perfect a law; and per­ceiued, that they were not able to obserue it, as it ought to be, and so that they were dailie more and more in daunger of Gods wrath, & guiltie of eternall death: It came to passe that distrusting themselues, & their owne strēgth, they grew to haue a greater and earnester de­sire of the promised Sauiour and redeemer. And therfore how much the more they knew their sinnes by the law, and their weakenes, & more sensiblie felt the wrath of God, so much the more greedilie did they hunger and thirst after righteousnesse, and were disposed and prepared to take holde on Christ by faith: so that verie true were both those sayings of the Apostle: by the lawe is the knowledge of sinne, Rom. 2.20 Gal. 3.24 and the law was a schoolemaister vnto Christ.

IX. The lavv hath still the same vse, yea euen in men regenerate.

And we beleeue, that these vses of the law [Page 52]are perpetuall, as long as wee remaine in this world: not onely in men not regenerate, as it said, but also in the verie regenerate. For sith our mindes are still blinded with much dark­nesse, and our memorie so slipperie, that wee can neither perfectlie vnderstand the thinges that are of god, nor keep in minde that which we haue vnderstood: we haue euermore need of this glasse of the diuine lawe, wherein wee may dailie behold, and still more certainelie vnderstād, what god will haue vs to do. More­ouer, sith our heart is not yet perfectly clean­sed from all corruption, that it can bee fullie setled vppon doing the will of God, but that the flesh still wrastleth against the spirite, Gal. 5.17 therefore the law is most necessarie, which may terrifie vs with the threatninges, and hold vs in from offending: and with the promises may stirre vs forward to obedience and to the working of righteousnesse. Lastlie sith there is none so holie which sinneth not manie waies, 1. Ioh. 1.8 & which hath not sinne dwelling in him, whereby wee bee made weake vnto goodnesse, and prone to ill: Therefore the lawe is proffitable vnto vs, by which our sinnes and infirmities being made knowne to vs, wee may dailie more and more acknowledge how impossible it is that we by our owne works, should at anie time bee iusti­fied or saued: and therefore should bee filled with the greater desire, hunger, and thirst of the righteousnesse of Christ, and embrace him by faith: And thus the law, when it can neuer [Page 53]iustifie vs, yet it may alwaies drawe vs neerer vnto Christ who iustifieth, more and more to be iustified.

X. The morall lawe, touching the substance, vvas not to be disanulled by Christ.

For we knovve and beleeue that the lawe, touching the substance, and those wholesome vses, of which we speake, was not to be aboli­shed by Christ, and so not abolished at all: but onelie touching the curse and condemnation: because there is no condemnation to them that are in Christ Iesus, Rom. 8.1 which walke not after the flesh, but after the spirite. But yet the law was proffitable euen in the condemnation, and alwaies is, to them which are not yet in Christ: in as much as it driueth them to Christ, 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 [Page 54]men vnto Christ: Rom. 10.4 and therefore Christ is ende thereof as the Apostle writeth.

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 [Page 55]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 [Page 56]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 [Page 57]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 a garment. For this manner of speach, although it doe not perfectlie declare the personall vni­on, Hyposta­tica. yet it sheweth a manifest difference bee­tweene the person of the sonne of god taking, and our nature taken. For this same cause we embrace those kindes of speaches of the Fa­thers, as mans nature was borne of the sonne of god: to subsist in the person of the sonne of God: and such like, separating the person of the sonne of god taking, from the nature taken: and teaching [Page 59]that the person of the sonne of God by the comming of mans nature, was made neither other, nor more perfect.

VII. A confirmation of the former opinion with an exposition of the place of Athanasius.

Surelie we confesse with Athanasius, that as the reasonable soule and flesh is one man; so God and man is one Christ: that is, Christ is onelie one person, although there bee in him two natures: yet not that the person of Christ (if we will speake properlie) is constituted or made of both these natures, as of the parts; as to the perfect cōstitution of man, no lesse the bodie, as an essential part, then the soule must ioyne together: seeing the person of Christ was alreadie, 1. Cor. 10.9 1. Pet. 3.19 and that whole and most per­fect, before it was shewed in the fleshe: but the person of man (as of Adam,) was none at all, vntill the foule was coupled with the bo­die: and sith that nether the soule doth assume vnto it selfe a body, or the body a soule, as the sonne of God assumed vnto himselfe the seed of Abraham, into vnitie of the same person: And further sith the bodie and the soule are two existences, as it is manifest in the creatiō of Adam, but mans nature did neuer subsist by it selfe, but onelie in the person of the sonne of God: so that verie vniustlie doe some abuse this godlie saying of the holie man, for proofe of their owne dreames: For he which did shew [Page 60]himselfe (and he is the person of the Sonne of god) must needs differ frō the flesh, where­in he did shewe himselfe: and that not onelie before, but also after his resurrection, and sit­ting at the right hand of his father: which (as saith Augustine) added a glorie to the flesh, but took not away the nature.

VIII. How Christ is one onely person, and that eternall and vnchangeable but there are in the same two natures: and how it is said to consist of them.

We therefore acknowledge and confesse a­gainst Nestorius, that in Christ is onelie one person, and that eternall, most simple & most perfect, and the same shall remaine for euer: namelie the person of the euerlasting sonne of God. Further, that vnto this eternall person, there came in time, not another person, but a­nother nature, namelie mans nature: and the same not as a parte of that person, of whome it was taken, but a thing farre different from it, and yet takē vnto it, into vnitie of the same. And therefore we thirdly confesse, that in one & the selfe same person of Christ, there is now two natures, the diuine and the humaine, in which we doubt not that the same doth sub­sist, doth liue and doth worke: for which cause also we feare not to speake thus, Christ consi­steth now of his diuine nature, & his humaine being taken into the vnitie of person: & that he is after a sort compounded of them both.

IX. Hovve the tvvo natures are vnited into one person without alteracion or confusion, the properties and actions of either of them remaining whole and distinct.

But we beleeue and confesse that these two natures, are truelie and inseparablie ioyned and vnited into one person of Christ: that yet we doubt not, but each of them remaineth whole, and perfect, and the one truely distinct from the other, yea and that they do hold the essentiall properties and operations of each of them distinct: without all manner of con­fusion: so that as the diuine nature holding the properties, remaineth vncreated, infinite, immeasurable, simplie omnipotent and simply wise: euen so the humaine nature holding hirs remaineth created, comprehensible, & deter­mined with certen limitts: And as the diuine nature hath will and power, whereby Christ willeth & worketh, as god, such things as are of God: so hath the humaine nature will and power, whereby Christ as mā, willeth & wor­keth those thinges which are of man: so farre forth as Christ in that he is God, hee willeth not nor worketh by humaine will or power: so neither as he is man, willeth he or worketh he by diuine wil or power: as it hath bin lear­nedly determined by the fathers both against Eutyches, and against Macarius. We therefore did alwaies like wel of that saying of Leo the [Page 62]first, Epi. 10. c. 4 writing vnto Flauianus about the same thing, where he saith. He which is true God, the same is also true man, and in this vnitie there is no vntrueth, whereas there meet together the basenesse of manhood, and the excellencie of the godhead. For as God is not chaunged by the partaking, so man (that is mans nature in Christ) is not consumed by the dig­nitie, for each forme vvorketh with communion of the other, their ovvne propertie: namelie the vvord vvorketh that which is proper to the vvord, and the flesh performeth that vvhich is proper to the flesh. Thus farre Leo that learned man: which hee afterwards fetteth out by examples, whereby it is plainelie shewed, that, as the natures are truelie vnited in Christ, yet remaine distinct, and not confounded: so also were and are the actions: for thinges which were proper to the word, the flesh did not performe, but the word & that which was proper to the flesh the word performed not, but the flesh. To raise againe Lazarus from death, was proper to the word: but to crie Lazarus, come forth, was proper to the flesh: yet both those actions were vni­ted to the raising vp of Lazarus, because they were both one and in one Christ, & tend both to one purpose: and yet they were distinct. Likewise to forgiue sinnes was a proper actiō to the diuine nature, but to say, thy sinnes bee forgiuen thee, was proper to the humaine na­ture. To restore his sight, that was born blinde was an action of his diuine nature: but to put clay vppon his eies, and to say, goe and wash: [Page 63]was of the humaine nature. Therefore this personall vnion, as it did not confound the natures, so neither did it the actions, but kept them distinct: neither yet did it confound the properties of the natures. For there be in one & the same person of Christ these three things, Natures, the proprieties and faculties of the natures, and the actions of them: and these proprieties of natures in Christ are after the verie same manner that the natures, and acti­ons are. Therefore as it is cleere, that one na­ture passeth not into another, nor one action is confounded with another: so is it apparent that their proprieties are after the same sorte.

X. That it cannot bee prooued by the vnion of the natures, that there is a true and a reall chaunging of the diuine proprie­ties, into the humane nature of Christ.

For wee allow that axiome or principle of the Fathers, against the Eutychians, and Mo­nothelities: namelie that, they vvhich haue the same essentiall proprieties, haue also the same natures and essences: and they whose naturall proprieties are confounded, they haue also their natures confounded. Which being of it selfe true in all things, then is it especiallie true in God: in whome the es­sentiall proprieties are indeede nothing else, but the essence it selfe: that it must in verie deed needs follow, if those essentiall proprie­ties can truelie and properly be communica­ted [Page 64]to anie created substance, so that it may be made such, as God is, as (for example) simplie omnipotent; then the diuine essence it selfe cā also be communicated vnto it: so that it might be made equall to God in substance, & there­fore consubstantiall with God, if it might be made equall vnto him, in power, or anie other proprietie. So herein is admitted a double, & that a grecuous offence: One is, that when we communicate truelie and properlie, to a crea­ture those thinges which belong to God, wee make the creature equall to god. Neither can this exception serue to shift it, that God hath them of himselfe, but the humaine nature in Christ taketh them of the Godhead. For euen the Sonne, is not of himselfe, nor hath he his diuine essence of himselfe, but of the Father: yet is he notwithstanding equall to the father and hath the same nature with the Father. A­nother offence is, that vvhile vve attribute di­uine and so infinite proprieties to the humaine nature, as infinite povver: we depriue the same of the ovvne and proper qualitie: not other­vvise then the glorie of the resurrection shall depriue our bodies of the basenesse of corruption, vvhen it shall bee truelie communicated vnto them: and not othervvise then the cleare light of the Sunne, if it bee let into the ayre, vvhich vvas lightened onelie vvith the light of a candell, it extinguisheth that light. For if the infinite povver vvorketh and doth all thinges: the finite shall be idle, and therefore none at [Page 65]all. But sith this heresie, euen in our time, is largely and plainly refelled by many learned men: we which doe here exhibite this briefe & simple confession of our faith to the church of God, and to all posteritie, will add no more to that which hath bin said.

XI. Hovve great the force of this personall vnion is.

Meane while, wee beleeue and confesse the force of this vnion of the natures in the per­son of Christ to be so great: that first, whatsoe­uer Christ is or doeth, according to the diuine nature, that same, whole Christ, the Sonne of man, may be said to be, or to doe: and againe, whatsoeuer Christ doth or suffreth according to his humain nature, that same, whole Christ the sonne of God, God himselfe, is said in the holie Scriptures, to bee, to doe, and to suffer. As that: God (that is Christ, man and God) re­deemed the church vvith his bloode: Act. 20.28 vvhenas the force of the redemption pertained to the god head, the shedding of his blood onelie to the manhood. Yet both these actions are ioyned in one, and each of them may be spoken alike of whole Christ: although they were and are distinct, because the natures, although distinct yet are coupled together in Christs one per­son. Yea Christ the mediatour, according to his humanitie neuer did or doeth anie thing, wherin his diuinity did not or doth not work together: and he neuer performed anie thing [Page 66]according to his diuinitie, whereunto his hu­manitie was not assisting or consenting: that the Fathers verie fitlie called all the works of Christ the Mediatour [...], that is perfor­med both by God and man. Secondlie as the force of the vnion is so great betweene the Father and the Sonne, that he doeth nothing, nor communicateth anie good thing to the world, but by the Sonne: euen so the force of the personall vnion of the two natures is so great, that no grace, no saluation, no life can come to vs from the deitie, but by the huma­nitie, apprehended of vs by faith: so that hee must needs be coupled to the flesh of Christ, that will be partaker of eternall life: whereun­to that saying of Christ tendeth, Ioh. 6.53 vnlesse ye eate the flesh of the Sonne of man, ye shall haue no life in you. Lastlie it causeth, that wee cannot adore the deitie in Christ, but wee must also there­with adore the humaine nature, and that the diuine and humaine nature must both bee re­uerenced with one reuerence onelie, accor­ding to that same: And when he bringeth in his first begotten sonne into the vvoolde, Heb. 1.6 he saith, and let all the Angells of God worship him: Him saith hee, that is, whole Christ, God and man together: when as notwithstanding the humaine nature of it selfe, and considered alone in it selfe ne­ther can nor ought to bee worshipped: (for God alone is to bee worshipped) but the vni­on, (not whatsoeuer) but this personall vnion of the diuine nature with the humaine, cau­seth [Page 67]it. Therefore albeit that God dwell in the Saintes: yet they are not to bee worshipped, nor prayed vnto, as is Christ the man. Wher­fore we confesse this vnion whereof we speak, to be of great force: yet we saie that it is an v­nion which excludeth al confusion and trans­fusion. For if the vnion betweene the father, the sonne, and the holie ghost in one essence, (then which vnion there can be none greater thought or imagined) doe not take away the distinction of the persons: then nether this v­nion of the natures, and so of the proprieties and actions in one person, can take awaye the distinction of the same, and bring in con­fusion.

XII. Christ, in that he is man, is indued with a very great yet a determinate power: and other gifts.

Finallie wee beleeuē, that Christ, like as in that he is God, he is simplie omnipotent, sim­plie wise, and so it may be said of all his other attributes: so in that he is man, hee is indued of the father with a power and knowledge ve­rie farre yea almost infinitelie exceeding the power and knowledge of all thinges created either in heauen or earth: and yet a determi­nate or finite power: and so it may be saide of all his other gifts and vertues, loue, prudence, fortitude, iustice, grace, trueth and the rest, of [Page 68]which Esaias saith, Esay. ii. 2 Ioh. 1.14 Luk. 2.52 and the spirit of the Lord shall rest vpon him &c, And Iohn, He was full of grace, and trueth. Also Luke, he grew in wisedome and fa­uour with God and man. For which cause also, he is saide, Ioh. 3.34 Col. 2.3 in that he is man, to be exalted aboue all principalities and povvers: also that the spirite is giuen vnto him aboue measure: also that in him lye hidden the treasures of wisedome and knowledge. Whereby it comes to passe, that he, in that hee is man, is ignorant of nothing, he is able to do all those things which pertaine to his office: yea and such things as cannot bee performed of anie created substance, but onelie of God himselfe, may bee done by him, by the power of his deitie, yet his humaine wil alwaies wor­king therewithal euermore by consent and as it were by desire: so that in all the actions of Christ, as he is God, pertaining to our saluati­on, alwaies his soule in some sorte ioyneth it selfe thereunto by loue, by desire, and will: as also in all things which he did as man, the dei­tie was alwaies concurrent, yea euen in his death and passion: not that the deitie suffred, but that it willed both the passion and death of Christ, and added to his passion and death an infinite power, euen to cleanse vs of our sinnes. To conclude, concerning the two na­tures in Christ, and the vnion and proprieties of them, wee beleeue whatsoeuer hath bin de­termined in the Nycene, Constantinopolitane, E­phesian, and Calcedonian counscels, against Ar­rius, Apollinaris, Nestorius, and Eutyches: and [Page 69]in the sixt Synode against the Monothelites.

XIII. Tvvo kindes of actions in Christ: and all those things which we read that he did & suf­fred, were done indeede according to the trueth of the matter, and not after a vaine shew or illusion.

Now from the person of Christ, and his na­tures, and the vnion of the natures, to passe o­uer peculiarly to his actions and his office: First we beleeue, that as there are two true natures in Christ, whereof each hath had and hath her true and essentiall proprieties, coupled toge­ther, euen as the natures are also vnited, but not confounded together: so there are two kinds of actions, which our Lord Iesus Christ is said partlie to haue performed, and partlie wil yet performe for our saluatiō: some wher­of proceed from his deitie, and some from his humanitie: and the same partlie haue bin, & partly are so ioyned together, and yet distinct that each of their formes (as Leo speaketh) al­waies worketh with communiō of the other, The word, performing those thinges which are of the worde, and the flesh, those thinges which pertaine to the flesh. Moreouer, as those thinges which Christ did and doeth by vertue of his diuine nature, were true and not fained deeds, (for he truelie reconciled vs to his father, he truelie forgiueth sinnes, & truely sanctifieth, and regenerateth.) So whatsoeuer [Page 70]we read that he did or suffred for vs according to his humanitie, wee beleeue that he did and suffred all those things truelie and indeed, and not onelie in a vaine shew and (as some speak) an appearance onelie.

XIIII. A declaration of the former opinion.

Wee beleeue therefore, that Christ, as hee was truelie conceiued of the seede of Dauid, and truelie borne true man, and did truelie eate, drink, & performe other humaine deeds: so also that he truelie kept the law for vs, 1. Pet. 4.1 Luc. 24.36 that he truely suffred in the flesh, and died, and rose againe from the dead in the same flesh, and ascended with his visible, palpable & humain bodie, circumscribed with true and certaine dimensions, into the true and created heauen placed aboue all these visible heauens: Act. 3.21 and ther of his free wil worketh & abideth: til such time as hee returne againe in the same visible body truely from heauen, to iudge the quick and the dead: and that he truely desireth our saluation in heauen, and hath a care ouer vs: & his spirituall and liuelie motion and feeling worketh in vs, Eph. 1.22. & 4.16 as his members: and lastly that he gouerneth the whole church.

XV. The fruites of the obedience, passion, death and resurrection of Christ.

And wee beleeue that Christ by his perfect obedience, deserued eternal life, not only for himselfe but also for vs: by his passion & death [Page 71]he satisfied for our sinns in his flesh: he redee­med vs out of the hands of Satan, the tirannie of death, and the bondage of sinne: he recon­ciled vs to God in himselfe, and made vs his beloued, that in him wee might bee deemed righteous with the father: and by his resurre­ction and ascension into heauen hee obtained also for vs both the resurrections, Apo. 20.5 (as Iohn spea­keth) the first and the latter: and that in our name he tooke vnto himselfe possession of the hea­uenlie in heritance: Eph. 1.20 and sitteth at the right hand of God, that is, hath taken to himselfe power o­uer all things in heauen and in earth: So that, in asmuch as he is our Mediatour and is man, he hath obtained of his father the secōd place: is appointed head of the church, aswel which is in heauen, as which is on earth: that from him, and euen from his flesh, is conuaied by his holie spirite, whatsoeuer pertaineth to the quickning and to the spirituall life of vs, to all those, which as members are fastened vnto him their head. And therefore wee acknow­ledge, beleeue & confesse, that in Christ alone is placed our whole saluation, redemption, iustice, fauour of God and eternall life: 1. Cor. 1.30. accor­ding to that saying, VVho of God is made vnto vs wisedome and righteousnesse, and sanctification & re­demption: Also, be is our peace: Also, Eph. 2.14 Ier. 23.6 Eph. 1.7 Col. 1.19 1. Ioh. 5.11 Iehouah our righteousnesse, In him vvee haue redemption by his blood, forgiuenesse of sinnes: Also, it pleased the Fa­ther that in him all fulnesse should dwell: Also, life is in his Sonne. And therefore we know that the [Page 72]promise concerning redemption, which was made vnto the first man, did receiue accom­plishment in this other man Iesus Christ: so that whosoeuer will bee made partaker of it, he must needs be ioyned to his head Christ & be made a member of him. For we haue re­demption and saluation not onelie by him, as a Mediatour, but also in him, as our head. This is our faith cōcerning Christ the redee­mer, his person, natures, and office, and the saluation of mankinde fulfilled and laide vp in him.

XVI. Errors.

Therefore we condemne all aswell the an­cient as later heriticks, which euer taught or teach the cōtrarie: Arrius, Photinus, & name­lie Seruetus, and all other vngodlie men of that crewe, which denie the true deitie of Christ: the Cerdonians, the Marcionits, the Va­lentinians, the Maniches, the Priscillianits, the Apollinarists, and the rest which do oppugne the true humanitie of Christ: some denying, that Christ came in the flesh, and that hee had true flesh: and doe contend that he brought a phantasticall bodie from heauen, or that hee was conceiued of the elementes, and not of the seede of Abraham, and that hee was not borne of a woman: others graunting him in­deede [Page 73]a true humaine flesh, but yet depriuing him of a reasonable soule, and substituting his deitie in place of his soule: Also the Neitori­ans, which denied the true vnion of the hu­maine nature with the person of the Sonne, & did set downe two persons in Christ, and two Sonnes, the Sonne of God, and the Sonne of man. We likewise condemne the Eutychians, which on the contrary side, as Christ is but one onelie person, so they leaue him but one na­ture onelie, namelie the diuine: teaching that the humaine nature which he assumed, either is wholy turned into the diuine: or els so min­gled and confounded with the diuine, that they make no difference at al in him, between the proprieties and actions of his diuine and humaine natures. Wee condemne also those which haue proceeded from the former, as Macarius with his followers, which make but one onelie will in Christ, namelie the diuine, and therefore admit no proper action at al of the humane wil in Christ. We condemne like­wise the Cerdonians also in this pointe, that they said, Christ did not truelie suffer, nor was truelie dead, but that he fained a suffring, or (as some heritiks say) he suffred and died pu­tatiuelie: and therefore with these we also cō ­dēne, all which taught or teach the like things: as namelie, that Christ rose not againe truelie in the same flesh, wherein he died, but in ano­ther of a diuerse nature: or else, that if he rose [Page 74]in the same, yet that he did not truelie ascend into heauen, and carrie the same into hea­uen, and chaunge the place of it. Wee also also with Hierome, Cyrill and other of the fa­thers condemne the Originists, and their like who taught that Christ rose againe with a bo­die like vnto a spirite, most subtill, and in it owne nature inuisible, and not subiect to the senses: all those likewise as Iewes and Turkes, which denie that the worlde is redeemed by the benefite of Christes death: Also all those lastlie, which goe about to proue our saluation to be grounded vppon any other thing, either in parte, or altogether, then onelie in Christ: and blasphemouslie doe auouch that sinnes may bee expiate or remitted by anie other sa­crifices, then that one sacrifice of Christ one­lie. For wee acknowledge one onelie redee­mer Iesus Christ, without whome, as there is no true God, so no true saluation: and one onely sacrifice, the oblation or offring wherof being once made, not onelie all the sinnes of the elect were once washed awaie in the per­son of Christ, but also beeing yet continuallie washed away euen vnto the ende of the world are remitted to them that beleeue.

I. Saluation and eternall lise is laid in Christ, that from him it may bee com­municated to be.

WE beleeue, that euen as the sinne of Adam, and death which followed the same, remained not in Adam alone: but from him, as from the head of all mankinde, it did and doth flow into all men, which by a common generation haue bin and are borne of him: so likewise that the righte­ousnesse of Christ, and the eternall life due vn­to him, is not holden in Christ alone, but is deriued into all those, who by the regenerati­on of the holie spirite are made one with him, and as true members are ioyned vnto him as head of the whole church: and that to this [Page 76]ende and purpose Christ came in the flesh, and that all our saluation and life consisteth in him, as in our head: that it may indeed be bestow­ed and communicated vppon all the elect of God which are vnited vnto him.

II. The grace of redemption, and saluation is offred vnto all men: but indeed is not commu­nicated, but to the elect, who are made one vvith Christ.

For we beleeue, Mar. 16.15 & 16 that although the grace of redemption, saluation and eternall life which God bestoweth, be earnestly propounded and offered vnto all men by the preaching of the gospell (for, that very manie are not made par­takers of the same, it is through their owne fault:) yet is it not indeed communicated, but vnto those, who (beeing from the beginning chosen and predestinate vnto it in Christ, as in the head of all the elect, that they should bee his members and so made partakers of salua­tion) were afterwards in their time called by the gospell, indued with faith and so grafted into Christ and made one with him.

III. To the true participation of eternall life, howe necessarie this true vnion or communi­on is with Christ.

For euen as the braunch can draw no liue­lie sapp from the vine, Ioh. 15.1.2.3.4.5.6.7 nor the bough from the tree, nor the members anie motion, sence, or [Page 77]life from the head, vnlesse, they be ioyned to the vine & tree, and these to the head: euen so cannot men receiue anie saluation or life from Christ, (in whome onelie it consisteth) vnlesse they be grafted into him, & coupled in a true and reall vnion, and being coupled doe abide in him.

IV. That we cannot be vnited vnto Christ, vnlesse he first vnite himselfe to vs.

Sith therefore the whole participation of true righteousnes, saluation, and life, hangeth and dependeth vppon this most necessary cō ­munion with Christ, and vnto the same is re­ferred, both the preaching of the gospell, and administration of both the Sacraments, yea & the whole Ecclesiasticall ministrie: Therefore what our faith cōcerning the same is, we pur­pose to declare & witnes to the whole church, as brieflie and plainelie as may be, in certaine assertiōs or positions, which after follow. Of the communitie with Christ. 1. Ioh. 4.10 And first we beleeue that, as we therefore loue Christ, as Iohn saith, because he first loued vs. & we come vnto him by our spirite, because he came first vnto vs, by his: and therefore wee imbrace him by faith, because he first, by vertue of his spirite imbracing vs, stirreth vs vp to faith: so we also can by no meanes cleaue and bee vni­ted vnto him, vnlesse he first doe ioyne and v­nite himselfe vnto vs. For the one is the cause of the other the first of the latter. Wherefore [Page 78]we must pray vnto him, Ioh. 14.23 that he will come vnto vs, and make his abode with vs.

V. How many fold is the vnion of Christ with vs, and of vs with Christ, and how they are ordered in themselues.

We acknowledge furthermore this coniun­ction of Christ with vs, and likewise of vs with Christ to bee threefold: one, which was once made in our nature: another, which is dailie made in the persons of the elect, which yet goe astraie from the Lord: and the last, which shall be likewise with the Lord in our persons when they shall be present with him: namelie when God shall be all in vs all. And the first is re­ferred to the second, & the second to the third euē as nature is ordained to grace, and grace to glory. For the first is also made by assuming of our nature into the vnitie of the person [...] Of the word. The second is made by assu­ming of our persons into grace, and into one misticall bodie with him, and as Peter spea­keth, into participation of his diuine nature. The third shall likewise bee made by assuming of vs all into euerlasting glorie with Christ. Nei­ther doe wee doubt, but Christ purposed to foreshew vnto vs the second by the first, and the third by the second: that by that which was alreadie made, we might bee confirmed in the hope of that which was to be made.

VI. As the first vnion was made that satisfaction might bee made for our sinnes: so the se­cond is made, that vve might bee partakers of that sa­tisfaction.

Wee beleeue therefore (that letting passe those things which pertaine not to this mat­ter in hand, wee may come neerer) that the Sonne of God, by the euerlasting will of the Father, and therefore of himselfe also and of the holy ghost, like as he tooke vpon himselfe into vnity of his person, our flesh, that is, mans nature, conceiued by vertue of the holy ghost in the wombe of the virgine, that he might in himselfe purge vs of our sinnes, and in that flesh he most perfectlie fulfilled the lawe of God for vs, beeing made obedient vnto his Father euen vnto death, and at the length the same flesh being offred vp in sacrifice for our sinnes, he obtained in himselfe eternall salua­tion for vs: so also, that he might make vs par­takers of this saluation, by sacrifice of his flesh assumed for vs, he was willing & accustomed to take vnto him and to knitt and ioyne all his elect vnto him, in another kinde of vnion: namelie in such a coupling, as in it wee may bee vnited with him, though not into one person, yet into one misticall bodie, whereof he is the head, and euerie one of vs members, and may be made partakers of his diuine na­ture.

VII. As the first is made by vertue of the holie ghost, so is the second.

As we certainelie knowe that as the Sonne of God, our Lord Iesus Christ, in the first vni­on coupled vnto himselfe our flesh and blood, by vertue of his spirite: (for he was conceiued man of the holie ghost, and therefore without sinne: for which cause also he is called, the man from heauen:) so also in the secōd vnion he doth communicate his flesh and his blood and his whole selfe vnto vs, and in the same commu­nion doth knitt, ioyne and incorporate vs into him, by the power of the same his spirite: that alwaies the bonde, where with Christ is cou­pled with vs, and we with Christ, might bee the same spirite of Christ: which, as it did bringe to passe in the wombe of the virgine, that the sonne of god should be made flesh of our flesh, and bone of our bones: so also by working in our hearts, and incorporating vs into Christ it bringes to passe, that wee likewise, by partici­pation of the bodie & blood of Christ, should be bone of his bone, and flesh of his flesh: espe­ciallie seeing hee stirreth vp that faith in vs, whereby wee acknowledge and embrace him for true God and man, and therefore a per­fect Sauiour.

VIII. The vnion of vs with Christ, is spirituall, yet so as it is true and reall.

So we beleeue, that this other vnion also, is [Page 81]almost no lesse (then the former) so spirituall (if we may so speake) that yet it is true & reall: Because that by the spirite of Christ, wee, all­though remaining on the earth, yet are truely and reallie coupled with the bodie, blood, and soule of Christ, raigning in heauen: so as this misticall bodie, consisting of Christ as the head and of the faithfull members, sometime is sim­plie named Christ. So great is the coniunction of Christ with the faithfull, and of them with Christ: that surelie it may seeme not to be said amisse, that as the first vnion was made of two natures in one person: so this is made of many persons, as it were into one nature: 2. Pet. 1.4 Eph. 5.30 according to those sayings, That ye should be made partakers of the diuine nature: And: Wee are members of his bodie, of his bones, and of his flesh.

IX. A confirmation of the former opinion, hovve straight this vnion is.

For like as the soule in a man, because it is one and the same, and no lesse whole in the head, and in each member, then it is in all the bodie together, it causeth, that all the mem­bers do vnite and ioyne themselues into one bodye, vnder one head: euen so, by vertue of Christs spirit, because it is one and the same in Christ and in euery of the faithfull, it causeth, that all of vs knitte spiritually together both in soules and bodies into one, we are all one and the selfe same body with Christ our head: a body (I say) misticall and spirituall, because [Page 82]it is ioyned and compact, by a secret band of the same spirite.

X. This vnion, because it is made by vertue of the holie spirit, cannot be hindred by a­nie distance of place.

Whereupon it followeth that this true and reall vnion (though spirituall) of our bodies & soules, with the bodie and soule of christ, can be letted by no distance of place, though ne­uer so great: because that spirite is so mightie in operatiō, as it reacheth from earth to hea­uen, and beyond, and ioyneth in one no lesse strictly, the members of christ being on earth, with their head in heauen sitting at the right hand of the Father, then the soule of a man ioyneth together the hands and leggs and o­ther members into one bodie with the head: yea though that man were so great, that his head did reach vnto the ninth spheare, and his feete stand fast in the center of the earth. So great is the vertue of the soule: thē how great is that of the holie spirit, the true and almigh­tie God.

XI. The spirit, by whome this vnion is made, is gi­uen of Christ, to the preaching of the gos­pell and administration of the Sacraments.

Furthermore wee beleeue, that his spirite, whereby christ both coupleth himselfe vnto vs, and vs vnto him, & ioyneth his flesh with [Page 83]ours, and ours with his: is communicated of the same christ, vnto vs, by his meere grace, when and where and how he please, yet ordi­narily at the preaching of the gospell and ad­ministration of the Sacramēts. Of which thing was a visible testimonie, which we read, how that they in the primitiue church, which im­braced the gospell by faith, and were bapti­sed in the name of christ or vpon whomsoeuer the hands were laid, besids the inuisible grace receiued also diuerse sensible giftes of the spi­rite.

XII. This vnion, is the especiall ende of the gospell, and Sacraments.

Whereuppon we do easily gather, which is the principall end, both of preaching the gos­pell, and administring the Sacraments: name­lye this communion with christ the Sonne of God incarnate, who suffered and died for vs, but now raigneth in heauē, and imparteth sal­uation and life to his chosen: which commu­nion was begonne here, but was to be perfe­cted in heauen: so that we, by this true & reall copulatiō of our selues with his flesh & blood, and his whole person, may also be made par­takers of eternall saluation, which was pur­chased by him, and stil remaineth and abideth in him.

XIII. That this vnion is not imaginarie, nor made by participation of gifts onely, but by communication of sub­stance.

But we call this present incorporation of vs with christ, true, and reall, and substantiall: that we may meet with that errour, wherein some thinke that wee forge a certaine imagi­narie and a false vnion: or that wee meane no other true vnion, but that which is made by participation of spirituall giftes, and grace of christ, without communication of the sub­stance of his flesh and blood.

XIIII. This vnion is made by no other meanes, but by the holie spirite, and by faith.

But againe, lest some might hereby falslie gather, that wee conceiue of such an vnion, which is made with the flesh of christ beeing really here vppon earth, by some physical or naturall touching, either grosse or subtile, as al sensible thinges are coupled with the sences, some in grosser; and some in a subtiller man­ner: or which is made with the same flesh re­maining in heauen, by certaine intelligible formes in the minde (as the philosophers speake) as all things which are vnderstood are vnited with the vnderstanding faculty, which apprehendeth the same by certaine formes or images: Therefore we al adioyne the meanes whereby this vnion & incorporation is made [Page 85]namely by the spirite of christ, communicated vnto vs, really abiding in vs, coupling vs vnto christ, and working in vs, that by a liuely faith we may embrace christ.

XV. A confirmation of both these propositions, name­lye, that this vnion is essentiall, but is made onely by the spirit, and our faith.

For both these things, namely that this co­pulation is essential, & made by the only spirit of God, and by our faith, the holy scriptures, do plentifully and plainely declare. Eph. 2.14.15 16 The Apo­stle writing vnto the church at Ephesus, be­cause all enmitie being taken away by christ, & the particion wal broken downe, The lewes and Gentilles, two sortes of people much dif­ferent, were reconciled to God and between themselues, and were altogether ingrafted & renued in christ by the same holy spirit: there­fore hee doubted not to saye, They vvere both built, (not into one people, as it seemed hee should haue said) but, the better to expresse how straight this vnion is, into one new man, in Christ. Wherefore sith all of vs doe liue with one & the selfe same spirite, renued as it were in one and the same minde, and are ioyned together vnto one and the selfe same head christ: Eph. 4.1 [...] wee are fittlie all of vs together called one new man. And in the same epistle descri­bing this neere and essentiall incorporation, he compareth christ to the heade, and all vs to the [Page 86]members, coupled & knit with the head by sinnues, ioyntes, and ligamentes: which take their life and motion from the heade. And nothing is more often vsed in the holye Scriptures then this similitude, that hereby wee might more easily and clearely vnderstand, what, and how great, this coniunction of all vs is with christ, through his spirite, which dwelleth in al peo­ple that are regenerate. For this cause the same Apostle, Eph. 2.21.22 23 compareth Christ to the foundati­on, and all the faithfull to stones (but yet liuing stones, euen as the foundation, that they may receiue increase from him) built vppon the foun­dation: Mat. 16.18 In vvhome all the building coupled together, groweth vnto an holy temple in the Lord, by the holie spirite: which thing also christ did, before the Apostle, more then once, making himselfe the foundation, and the church the building, sure­ly grounded vpon that foundation, and faste­ned by an inseparable knot. Ioh. 15.1 To the same pur­pose, christ calleth himselfe a vine, and vs the braunches, which drawing life and sapp from the vine, do liue, and bring forth good fruits. The same is also shewed by the similitude of the tree and the oliue, Rom. 11.17 whereinto the faithful, as braunches cut from the wilde oliue, are in­grafted, that they may bringe forth good o­liues: and are ingrafted by the holy spirit, and by faith. Phil. 2.1 Eph. 3.17 Eph. 5.32 Whereuppon, to the Philippians, it is called the communion of the spirite: And Christ is said to dvvell in our heartes by faith. Nor is it ob­scure, that the Apostle calleth this incorpora­tion [Page 87]of the church with christ, and of christ with the church, and all the faithfull, a mariage, after the custome of the Prophets: whereby two shalbe made one flesh. And two, said God, shalbe one flesh: And the Apostle, This (saith he) is a great misterie: but J speake concerning Christ and concer­ning the church. But that same is still very plaine and readie; which Iohn writeth of this vnion, and of the spirite by which the same is made and knowne: 1. Ioh. 4.13 By this (sayth he) we knowe that vve dwell in him, and he in vs, because hee hath giuen vs of his spirite. Therefore he dwelleth in vs, & we in him, by the same holy spirite, which is both in him and in vs. To this also beelongeth that same, He vvhich hath not the spirite of Christ, the same is not his. But the Apostle knoweth that all are christes, which are true and liuely mem­bers of christ.

XVI. It is concluded, that this coniunction is essenti­all, and made by the onely spirit of Christ and our faith.

Being perswaded therefore by these and o­ther the like testimonies of holy scriptures, we doubt not, but christ and his Apostles ment to signifie vnto vs, that the communion, which all we the faithfull, aswell smale as great haue with christ, and with his flesh and bloode, is true and reall: and yet is made by no other meanes, then by vertue and knitting of the ho­ly spirit. And therefore though it be secret, ful of misteries and spirituall, because it is made [Page 88]by the spirite and by faith: Yet we ought not to doubt, but that through the same spirit, it is as true & essential, as is that same betweene the husband and the wife beeing ioyned into one flesh: betweene the foundation, and the stones thereon builded: betweene the tree & the boughes: betweene the vine & the braun­ches: lastlye betweene the members and the head, coupled together with ligaments and si­nues, liuing and working with the same soule: that no coniunction with christ himselfe, can be made greater then this, while wee liue in this mortall flesh.

XVII. A confirmation of this opinion by another si­militude, and by very philosophie.

Surely if there were in all men but one and the selfe same soule, it must follow, that innu­merable many persons, were onely one man: Euen as, of one and the same essence being in the three diuine persons, the holy writers doe conclude, that therefore there is one onely God. Yea and the same would appeare much more plainly to be true, if those many men had but one onely head, to which they should bee ioyned, and of which they should haue their motion. VVhat maruaile then, that the holie ghost bee one and the same in all the godlie, which being also in Christ, doth so really cou­ple vs with him, that we are one body with him and amongst our selues: yea al of vs one new man in the same head Christ? for in those two [Page 89]respects, namely one, of the spirit, by whome; the other of the head, Eph. 2.14 to whome wee are ioy­ned, Paule saide all the faithfull vvere one nevve man.

XVIII. By the vnion vvith Christ, the participation of the benefits of his death and resurrection is conueied vnto vs.

Now of this communion with christ, there followeth and dependeth the participation of his benefites, and of saluation gotten, and re­maining for vs in his flesh and blood: For as the branches can draw no nourishment from the vine, nor the members from the head, nor the liuely stones from the foundation, vnlesse they be really ioyned with their foundation, with their head, with the tree, with the vine, & abide in them: so neither can we from Christ our head, our foundation, our tree, our vine, vnlesse wee bee truely grafted into him by the holy ghost, and do abide in him, beeing made flesh of his flesh, and bone of his bone. Wher­fore they doe vs very great iniurie that say we therefore denie the true participation of his flesh and blood, and that we affirme a partici­pation only of his gifts and benefits, because wee will not admit, which wee cannot admit, that the true bodie of Christ doth passe reallie through our mouth into our bodies. As though it were not a true and an essentiall communi­on, which is made by the holy ghost and by faith: sith nothing can knitt more strictlie, di­uerse [Page 90]substances and natures into one, then the holy ghost: As we see in the incarnation of the sonne of God: and in the creation of man being compounded of the soule and the bodie. Surelye if that communion, which is made by the onely spirit and by faith, with the flesh and bloode of Christ, were not able to saue, vnlesse he should also passe through the mouth into our bodies: Christ had prouided but slenderly for his church. Therefore in re­ceiuing of the gospell, and in the profession of Baptisme, he would haue the same communi­on to be made: 1. Ioh. 1.3 1. Co. 12.13 as Iohn witnesseth of the first, and the Apostle Paule of the second. This therfore is our confession of the true commu­nion with Christ in generall, and therefore of the dispensation of saluation and life which is in Christ.

XIX. Errors.

Wherefore we disallow their error, which teach that remission of sinnes, and saluation is communicated to men, Opus ope­ratum. by the vvorke wrought, as they call it, without faith, and without the true vniting with Christ. Yea & we condemne their blasphemie, who labour to proue, it may be done by works not commaunded of god, but deuised by men, and full of superstition & idolatry: and theirs also, which setting nought by the ministerie of the worde, doe teach that saluation is communicated aswell without, as with the hearing of the word and receiuing of [Page 91]the Sacraments: and much more those, which affirme that al infants in their mothers wōbes, aswell of faithfull parents as of infidells, are made partakers of the benefite of Christ.

I. The gospell what it is.

Concerning the gospell therefore, accor­ding to the signification receiued and vsed in the church, we beleeue, that it is nothing else, but the heauenly doctrine concerning Christ, preached by Christ himselfe, and the Apostles [Page 92]and contained in the bookes of the newe Te­stament, bringing the best and most gladsome tidings to the world: namely, that mankinde is redeemed by the death of Iesus Christ the onely begotten sonne of God: so that there is prepared for al men, Mat. 3.2 if they repent, & beleeue in Iesus Christ, a free remission of al their sinns saluation, and eternall life. Wherefore it is fit­lie called of the Apostle, Eph. 1.13. The Gospell of our sal­uation.

II. The gospell was promised by the Prophets, but published by the Apostles.

For albeit, that this misterie, euen from the first beginning of the world, was reuealed vn­to the fathers, and that the Prophetes spake of the same: yet that which they preached, was rather Euangelical promises, and those reser­ued among the Iewes, then the gospell it selfe, which was to be published to all nations: sith they foretold of a thing which was to come, but did not declare the thing present, or that was past: Rom. 1.2 1. Pet. 1.10 as the Apostle teacheth to the Ro­maines, and Peter in his first epistle.

III. Aswell the fathers were saued by faith which they had, in the promises concerning Christ the redeemer, as wee which beleeue in the gospell.

Meane while we doubt not but aswell the fathers, Rom. 4.3 who beleeued in those Euangelicall promises, of Christ which was to come, and [Page 93] should bruise the serpents head, were saued, Heb. 1.10 as we also by our faith in the gospell, telling vs that Christ is come, and that he hath redeemed the world, are saued: as the Apostle, both in other places and in the epistle to the Romaines doth largely teach vs, concerning Abraham: & to the Hebrues, concerning all the other so that it is a foule blasphemy, to say, that only earth­ly matters were promised to the fathers, and that they receiued onely such, and not heauē ­lie, as remission of sinnes and eternall life. For looke what the gospell is vnto vs, properly re­ceiued: the same were the Euangelicall pro­mises to them: Rom. 1.16 namely the power of God to salua­tion vnto euerie beleeuer.

IV. The doctrine of the gospell, touching the sub­stance, is most auncient, and eternall.

Whereby wee knowe, that the doctrine of the gospell, touching the substance thereof, is not new, but most auncient, and preached vn­to the Fathers, euen from the worlds creation: so as Iohn not vnfitly called the gospell, Apo. 14.6 an e­uerlasting gospell.

V. The parts of the gospell, how many, and what.

Furthermore, there ar three especial points in the gospell, which wee are called vppon to performe: Repentance towardes God, Faith in our Lord Iesus Christ, Act. 20.21 Mar. 1.4 Mat. 28.10 and a care to obserue whatsoeuer Iesus Christ hath willed and com­maunded.

VI. A declaration of the former opinion.

The Gospell therefore, which setteth out vnto vs Christ with the whole fauour and mer­cy of God, with the purging & forgiuenes of sinnes, and with the whole saluation and eter­nall life, laid vp in him, requireth onely these three things. First that being touched with an earnest griefe of our whole life ledd amisse, wee might desire from our heart to haue our mindes, and so all our affections chaunged & renued into the obedience of the diuine will: and that we might earnestly pray and doe our best endeuour, that it might be so: Secondlie that, imbracing Christ by a true faith, withall his treasures, wee might beleeue firmely, and without any wauering, that all our sinnes are for euer pardoned, of the fauour and mercie of god through Christ alone, and we receiued into grace, made the children of God, and heires of euerlasting life: Lastly, that beeing thus perswaded of the free and eternall salua­tion through Iesus Christ, wee should thence foreward labour by all meanes, to obserue whatsoeuer Christ hath commaunded, to the glorie of God, and profite of our neighbour: so, as faith do euermore accompanie vs to the ende, whereby we beleeue, that howsoeuer in this new obedience, we err or do offend, yet for Christs sake it shall not be imputed to vs: but contrariewise, by the perfect obedience, iustice, and holinesse of christ imputed vnto [Page 95]vs, our imperfect obedience shalbe perfected, and shalbe taken and reputed for most per­fect in the sight of God. And to three thinges are all the preceptes of christ referred, name­ly, that renouncing all vngodlines & worldly desires, wee should liue in this world, (in res­pect of our selues) soberlie, (in respect of our neighbour) iustly, (in respect of God) godlie: Tit. 2.12. looking for that blessed hope, and the com­ming of the glorie of the great God. This wee beleeue to bee the summe of those thinges which christ requireth of vs in the doctrine of the gospell: and therefore that they bee true gospellers, and christians indeede, that bende their whole studie and care hereunto.

VII. Jn what thinges especially the Gospell differeth from the Law.

And nowe of that which is alreadie saide, it appeareth, that we do not confound the Law with the Gospell. For albeit wee confesse that God is author aswel of the Law as of the gos­pell, and that of it selfe, it is as well holie, iust, Exo. 20 and good, as the gospell: Rom. 7.12 yet we hold that ther is no smale difference betwixt them both: not onely because the Lawe was deliuered to the Israelites alone, and the gospell pertaineth to al people and nations: and also, not onely be­cause that was for a time, and to continue but till christ, and the gospell is euerlasting: and also not onely because, that was deliuered by Moses, and declared by the Prophets, and the [Page 96]gospell was brought by christ, and published to the whole world by the Apostles: But indeed and most especially for these causes: First, be­cause the matter of the law, is onely comman­dementes with irreuocable curses thereunto ioyned, if they bee broken neuer so little: It hath also promises, not onely of earthlie but also of heauenly blessings: but al of them with the condition of perfect obedience, and none merely free. But the gospell is properly a hap­pie message, setting before vs gratis christ the redeemer, forgiuing sinnes and sauing vs: yea and requiring nothing at our handes for the obtaining of life euerlasting, but a true faith in christ, which faith cannot bee without true repentance, nor without a care to doe the will of God, that is, to liue so berly, iustly, and god­ly, as is aboue declared. Moreouer because the law did not performe, that which it required; nether had it power whereby to saue, & there­fore was vnsufficient, and a killing letter, the minister of wrath and death, more prouoking then taking away sin: But the Gospell, what it requireth, the same it performeth, and there­fore, whatsoeuer it offereth, the same also it truely imparteth vnto vs: For as much as the holy ghost is by it powerful in the elect, at the preaching of the Gospell: stirring vp in them that true faith, wherby they apprehend christ offred, and with him eternall life: For faith is by hearing of the Gospell: Rom. 10.17 but obedience is not by hearing of the Lawe: because the holie [Page 97]spirite giueth no man strength to the hearing of the Lawe, by which hee might obserue the same, as he stirreth vp faith in the elect, to the hearing of the gospell. For which cause, as the Lawe is called a killing letter, so is the Gospell called a quickning spirite: and therefore is a true and forcible instrument to saluation, vnto e­uerie beleeuer. Whereon also followeth the third difference: namely, that the Law was not written in their hearts, but remained written onely in tables, and therfore did not chaunge men: But the Gospell is written by the holie ghost in the hearts of the elect, & therefore it chaungeth and renueth them, 2. Cor. 3.18 because it is the instrument of the holie ghost, to sanctifie and to saue vs.

VIII. The Law of Moses is partly taken away, and partly not taken away by the Gospell.

Of this which we haue said, it also plainelie appeareth, what our faith is of the abrogation of the law by the gospell. First wee beleeue, that in the gospell (so farre forth as it decla­reth all things, which in the old Testament did figuratiuely foreshew of Christ, to bee fullfil­led in this Iesus, as is saide before in the 11. chapter) we are taught, that the law of Moses concerning cerimonies, sacrifices, and all Mo­ses outward worship are simply abrogated: ac­cording to that saying of the Apostle, Heb. 9.10 Ioh. 1.17 that all these things vvere inioyned vntill the time of refor­mation: and that, The Law was giuen by Moses [Page 98]but the trueth came by Jesus Christ. Moreouer so farre forth as the gospell is the instrument of the holy spirit, whereby we are ingrafted and vnited to Christ, & made partakers of redēp­tion and saluation (as is said before in the 12. chapter.) So far also we confesse that the mo­rall law, touching the cursse against the trans­gressors, is abrogated by the gospell of Christ: according to that of the Apostle: Rom. 8.1 There is no condēnation to them that are in Iesus Christ: where of this is a token, that they walke not after the flesh, but after the spirit. But now so farre forth as the doctrine of the Gospell requireth our re­pentance, and the holinesse of life, and that we liue soberly, righteously, and godly: therein it taketh not away the law concerning māners: for it is wholy consonant and agreeable with the doctrine of the gospel of eschewing vices and following vertue. Lastlye, in as much as Christ in his gospel did not take away the po­liticke lawes of the nations, which were not contrarie to the law of nature: Therefore wee thinke it lawfull and free for any gouernors to bringe among their subiectes such politick lawes as were deliuered to the people of Isra­ell, and by the same, (then which none are more iust) to rule and gouerne the people. Therefore they do exceeding great iniurie to the Gospell of Christ, that saye it troubleth or 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.

I. VVhat wee meane by the name of a Sa­crament.

We knowe that a Sacrament is properly a [Page 100]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 oftē 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 significatiō 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 mēt in the word of the gospell, name­ly, the grace of God in Christ, or rather Christ [Page 101]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 [Page 102]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 sacramēts: 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 [Page 104]be helped not onely by the word, but also by the vi [...]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 [Page 106]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 [Page 108]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 cō ­fesse, 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: [Page 109]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 shalbee baptized, he shalbe 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 ma­lice: and therefore he had no part in the king­dome of Christ. Many also (as saith Augustine) doe eate the bread of the Lord, but not the bread the Lord. For as they that heare the gospel are not all made partakers of the forgiuenes of sinne [Page 110]declared therein, vnlesse they repent them of their former ill-life; and doe beleeue in Christ: so neither do they obtaine those things, which are represented and offred by the sacraments, because they receiue the same sacramentes, vnlesse they haue also true repentance and faith.

XIV. By the vnworthinesse of the receiuers, the ver­tue of the Sacraments is not taken away, nor weakened.

Neither yet do we thereby weaken or take away the vertue of the sacraments, and the force and power giuen vnto them of God, which we acknowledge to depend, not vpon the vnworthines of the ministers, or receiuers but on the faith and vertue of Christ the in­stitutor of the sacraments. For euen as the gos­pell doth keepe vnto it selfe alwaies, both the signification, though it bee not vnderstood of all, and the power of giuing all things which it offreth, though all bee not made partakers thereof: euen so the sacraments, those visible wordes doe the like: namely, that as the gos­pell of it selfe, is the power of God to saluati­on, but indeed to none but the beleeuers: So also the sacramentes are alwaies the working instruments of the holy ghost to saluatiō, how­soeuer none receiue this powerfull working, but the true beleeuers. For which cause, the Apostles feared not to call them all which were baptized, 1. Cor. 6.11 holy, renued, righteousse, although they [Page 111]knew, that among them were many hypocrits. For by such speaches they declared the great power giuen by God vnto the sacraments, & what we should beleeue they would work, vn­lesse perhaps our hypocrisie did hinder them. In which sence if a man saye, that who so doe eate the bread of the Lord, they also are made partakers of the Lords body, that is, it cannot stand with the vertue of the sacrament, and with the vertue of the author and distributor thereof, but who so be partakers of the sacra­mēt, must needs also be partakers of the thing signified and offered by it: such a manner of speach we cannot disallow: so that such expo­sitions might be added, by which the people might be instructed, and those false opinions, conceiued before of the worke wrought might be drawne out of their mindes.

XV. Betvveene the signes and the matters is a sa­cramentall vnion, and what it is.

And although we saye, that the matter of the sacraments is not tied to the sacraments, or included in them, namely either physically or locally, or corporally, or also by any knott or bande, as though God had simply promi­sed the very matters themselues to euery one that should receiue the sacraments, howsoe­uer they lacked faith: so that he were bound to communicate them vnto vnrepentant and vnbeleeuers: yet we take not away all coniun­ction and copulation of the thing signified, [Page 112]with the signes. For we acknowledge & con­fesse a sacramentall, that is, such an vnion, as is agreeable to a sacrament, with the thinges of the Sacrament. And this sacramentall vnion consisteth in a certaine mistical and holy rela­tion: namely in as much as the signes do sig­nifie the things, and offer them to be recei­ued: & the things are signified by the signes, and are giuen to be receiued: no otherwise thē the vnion is, betweene the word signifying & exhibiting, and betweene the things by the word signified and exhibited. But the con­iunction, aswell that of the sacraments, as this of the word with the things themselues, han­geth or dependeth vpon the wil and counsell of God the institutor: who when he instituted the preaching of the gospell, and administra­tion of the sacraments, did institute them to this ende and purpose (as is declared;) both that we, hearing the word, and seeing and re­ceiuing the signes, should by & by lift vpp the eyes of our minde to the things signified by them: & beeing offred vnto vs, should receiue them with the hands of faith: and might in­deed be vnited vnto Christ, whom they preach vnto vs, and shewe as it were with the finger, by their signification. Therefore as the coniun­ctiō of vs with Christ, is al full of mistery, as the Apostle teacheth in the 5. to the Ephe. So also we thinke this vnion both of the word, & sa­cramēts, with the things wherof they be signes and sacraments, to be misticall and spirituall.

XVI. A definition of the sacraments.

We iudge therefore sacraments (in fewe wordes to comprehend manie things) to bee externall signes and such as are obiect to our senses: ioyned to the word of the gospell, ac­cording to Christes institution, for our igno­rance and infirmitie, and the more earnestlie to stirre vp and confirme our faith: by which all men are seriously called to the true and re­all communion with Christ, and so with his flesh and blood, and consequently to the par­king of all the good things which ar in Christ, and which are signified & offred by the word and by the signes: and as for the elect & faith­full they are indeed drawne by the holy spirit inwardly working in their mindes, that they being incorporated to Christ may accomplish and make vpp the bodie of the whole church, preordained of the Father, to his owne praise and glorie, and their eternall blessednesse.

XVII. The sacraments of the old Testament, what in general they had in them, common vvith ours.

Touching the sacraments of the old Testa­ment, there is no cause we should speak much seing they are quite abrogated: only this, that the Fathers had the same God, the same pro­mises, the same mediatour, the same spirite of regeneration, the same faith and hope: and the same sacraments in respect of the substance, [Page 114]which is Christ: howsoeuer in cerimonies they were diuerse from ours: especiallie sith theirs were deliuered to them for the same ende and purpose, for which ours were deliuered to vs: namely, that they might bee confirmed in the faith of Christ, and bee ioyned in communion with him. Whereunto belong those sayings. The lambe slaine from the beginning of the worlde: Apoc. 13.8 1. Cor. 10.4 Heb. 13.8 Also, All did drinke of the same rock, and the rocke was Christ: And, Christ yesterday, to day, and for euer.

XVIII. There be onely two sacraments of Christs church.

And wee acknowledge two sacramentes, which are properly to be called by that name and which haue euer bin common to the vni­uersal church of Christ: Baptisme & the Lords supper: of which the one properly belongeth to the beginning of the communion with Ie­sus Christ, the other, to the increase: whereupon also the one is called the water of regeneration, the other, the holy banquett and supper.

XIX. Errors.

Wherefore we cannot allow of those, who will haue sacramentes to be there, where no word is heard, but only the element seene: nor those which distinguish not the matter of the sacrament from the sacrament, but will haue it come into the mouth, aswell as the sacra­mentall signe: whenas the matter of the sacra­ment, [Page 115]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 instrumēts 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.

I. Baptisme what it is, and vvhat are the effects of it.

Baptisme, M [...]t. 28.1 [...]. 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 [Page 116]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 frō death by the fauour of the Father, so wee should walke in newnesse of life: whereupon it hath bin vsually called the sacrament of repentāce 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 [Page 117]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 anciēt 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 [Page 118]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 cō ­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 [Page 120]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 clēseth daily frō all sinne. And therfore we thinke & beleeue that the faithful being content with once re­ceiuing of the sacrament, ought daily to bee occupied in remembrance of it, and to waigh in their minds, to what ende they were bap­tized, or what they haue obtained of God by baptisme, & what also they promised to God therein: whereby they may the more be con­firmed in faith, and grow vp into the commu­nion with Christ, and bee made more carefull of performing their dueties. For baptisme is not bestowed on vs, for remission of originall sinne onely, or our sinnes past: but of all the offences of our whole life: euē as the pulling out of the waters is a signe of a newe life, not for one day, but for al our time: as the Apostle saith, Rom. 6.4 VVe are buried with him (euer) into his death by baptisme: that as Christ rose from death by the glory of his father, so we should (alwaies) walke in newnesse of life. Wee were once wa­shed with outward water: but the blood of Christ is a continuall streame, washing and cleansing vs daily from our sinnes.

VIII. By whome baptisme ought to bee administred.

Wee beleeue also, that holie baptisme is to bee administred by those: by whome also the gospell is preached: For to whom Christ said, Goe into the whole worlde, and preach the gospell, to [Page 121]them he also said, Baptizing them, in the name of the father, and the sonne, and the holy ghost: teaching them to obserue, whatsoeuer is commaunded you.

IX. Errors.

Therefore we condemne all, aswell aunci­ent as late herisies, which haue at anie time beene scattered against the sound doctrine of baptisme: Seleucus and Hermias, who bapti­zed with fire: The Cerdonians and Marcio­nites, who vsed another forme of words, then that which was prescribed by Christ, & bapti­zed in the name of another God, then of the father, sonne and holy ghost: those also which baptized in the name of Iohn, or any other man: the Cataphriges, who baptized dead mē: with all Donatists and Anabaptists, who re­baptize them which come vnto them: & which denie that infants ought to be baptized: and those also that denie baptisme to be true, vn­lesse there bee added, exorcismes, spittle, salt, and other cerimonies deuised by men.

I. The sacrament of the supper, is an instrument of the holie ghost, to helpe forvvard the communion with Christ, and with the church.

We beleeue that the sacrament of the sup­per, is not onely a testimonie of our commu­nion with Christ, and with his flesh and blood and with the whole church: but also an instru­ment of the holie ghost to confirme & helpe foreward the same: the Apostle saying, the bread vvhich we breake, 1. Cor. 10.16 is it not the communion of the Lords bodie? the breaking and the taking of the blessed bread, he calleth the communi­on of the Lordes bodie: because they which eate with an actuall faith in the Lorde, doe ioyne in communion with the Lord, and with his flesh and blood: as also they that imbrace the word of the Apostles in faith, do receiue a communion with the Apostles, & that cōmu­nion is with the father, and with his sonne Ie­sus Christ.

II. A confirmation of the former opinion.

For as baptisme, is an instrument to begin this communion, because by it, wee are borne againe in Christ: so is the supperinstituted, to make perfect the same: because in it wee are fedd or nourished with the flesh and blood of Christ, that we may growe vp in him: as the A­postle saith, 1. Cor. 12.13 vve are all baptized into one bodie, and we all drinke, of one drinke into one spirite.

III. The increase of our communion with Christ, is the principall end of the Lords supper.

There are also other endes of the institutiō of the Lords supper: namely, that beeing ad­monished both by the words & signes, which represent vnto vs Christs death, and his blood shedd for vs, we should reuerently esteeme of the benefite of our redemption: as the Apostle saith, As oft as yee shall eate of this bread, 1. Cor. 11.20. yee showe the Lords death. And therefore the ende is, that we may be confirmed in the faith concerning remission of sinnes, we may be nourished into hope of a blessed resurrection, wee maye giue thanks to him for so great a benefite: we may be stirred vp to repentance, and lastly, we may openly before the whole congregation renue our couenant begunne with God. But sith all these things tend to this, that we may more & more be vnited to Christ, & be made one with him, and he more feelinglie liue in vs, and we in him, being now made flesh of his flesh, and bone of his bone: therfore we doubt not but the supper is principally instituted, for the in­crease of this vniting and communion with Christ, wherein our saluation is made perfect and accomplished. Whereunto it also tendeth that bread and wine are the nourishments of the bodie: so as wee may hold it for most cer­taine, the flesh and blood of Christ is the same in nourishing of our soules, & preseruing thē in life, that the bread and wine is to our bodies.

IV. The bread, why it is called the bodie of Christ.

Whereuppon we may also vnderstand, why Christ called this bread, his own body: name­ly, not for that it is either properly his verie true bodie, or that there is any such body cō ­tained within it, or also that it is onely a bare signe of his bodie, broken and dead for vs: but that it is a sacrament, (for sacraments saith Augustine take vnto them the names of the things, whereof they be sacraments) and therefore an in­strument also of the holie ghost, to communi­cate vnto vs the true body of Christ, & to con­firme vs in his communion. Like as for the same cause the Apostle also called baptisme, not the signe of regeneration, Eph. 5.26 but the vvashing water it self of regeneration: namely because that by this washing of water through the worde, as by a fitt instrument, Christ by the working power of his spirite doeth inwardly wash and cleanse vs, and begett vs a new.

V. The true and substantiall body of Christ is spo­ken of the bread, but improperly, and figuratiuely.

Wherefore we doubt not, but in the words of the supper, the true and naturall bodie of Christ is spoken of the bread: especially sith it is added for expositions sake, which is giuen for you. So that it is most truely said that the bread is Christs bodie, euen that true bodie which was giuen for vs: but yet this is improperly & [Page 125]figuratiuely: sith in verie deede, the bread was not giuen for vs, but the verie bodie of Christ, whereof the bread is a sacrament.

VI. The bodie of Christ is not in the bread, reallie, and properlie.

Hereby we are also confirmed in this opini­on: that as the bread is not properlie the verie bodie of Christ, but a sacrament thereof: so al­so Christ is not 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 [Page 126]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 [Page 127]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 [Page 128]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 [Page 130]the first supper it was neither without blood, nor dead. And therefore wee cannot without sacriledge affirme, that it passeth properly & that by the mouth into our bodies. And to what ende also, as the sacrament of bread is giuē without wine, & the wine without bread: so in the supper, the bodie is giuen without blood, and the blood seuerally without the bodie: but that wee might know, that these his owne substances, as they are properly in hea­uen, doe not passe through our mouthes, but are receiued onely by a faithfull remēbrance, effectually stirred vp by the holy ghost? For this did the Lord himselfe require, saying, doe this in remembrance of me: and in saying, This is my bodie which is giuen for you. For in speaking thus, he required in them faith, whereby they might beleeue this. and beleeuing might eate: that is, might apply it vnto themselues for the food and life of their soules. Wherefore wee hold assuredly, that they eate the flesh of Christ truely, and not by an imagination: who, be­leeuing that it was giuen vnto death, for the cleansing of their sinnes, doe with a faithfull minde imbrace the same for such a sacrifice, & applie it vnto themselues. And they which thus eate the bodie of Christ as dead, wee doubt not, but they are more and more ioyned to the now liuing & quickning bodie of him, accor­ding to his owne promise: Ioh. 6.56 who first said, He which eateth my flesh, and afterward added, abi­deth in me, and I in him.

XII. The opinion of the corporall eating, to be reie­cted, as vaine and vnproffitable.

Moreouer sith this manner of eating the flesh of Christ, namely, by faith, is both sure, and profitable to saluation: And the other, namely of eating it with the bodilie mouth, cannot be prooued out of the holy scripturs: and admit that somewhat might probably be alleadged for it, yet it is not necessarie, nor cā any thing at all profite the soule, but bringeth with it into the church many mischiefes, mon­strous herisies, idolatries, stirres, schismes, dis­solution of congregations: yea, makes christi­an religion to be a scorne and derision to infi­dells: we therefore beleeue, that piety willeth al of vs, contenting our selues with that kinde of eating, which in the supper is made by faith and by the spirite, wee should not regard the other kinde, but bidding it farewel, we should reuerently imbrace brotherly charitie, and peace, to which ende also the supper was insti­tuted. Nether indeed cā the vse of those kinde of speaches be suffred in any other sense: then in this, as we vse to saye, that what we vnder­stand by hearing the words with our eares, the same we learne by our eares. But to bring in phrases not vsed in the scriptures, especiallie such as bee not onely vnprofitable, but also pernitious & hurtfull, wee thinke it altogether vnlawfull.

XIII. That there is a true presence of Christ in the supper: but it is spirituall.

Now by this which we haue saide, both of the true vnion, and the true eating: it may ea­silie be seene, what wee ought to beleeue of the true presence. Wee hold therefore, that if we be truely and indeed vnited with Christ, & so with his flesh and blood: and, if we truely eate his flesh and drinke his blood: then the same Christ not onely in his deitie but also in his flesh and blood is present vnto them that are vnited vnto him, and do eare his flesh and drinke his blood. For what can be more pre­sent to thee, then that which thou eatest and drinkest? and to which, thou in thine owne sub­stance art coupled, and from which, as from thy head, life and motion is imparted to thee as into a member?

XIV. Such as the vnion and eating is, such is the presence, namely spirituall.

But as both the vnion, and the eating are made by the spirite and by faith: so also wee beleeue, and haue beene taught, that the pre­sence is no other then spirituall, and is in men that are indued with the spirite of god, & with faith: and therefore that this kinde of presence cannot bee letted by any distance of place, though neuer so great.

XV. A thing is present, or absent, so farre forth as the same is perceiued or not perceiued.

For neither the neerenesse nor the farnesse of the places, maketh a thing to be present or absent, but the participation or not participa­tion of the same thing. The sunne, though it be verie farre distant from vs, yet it is said to bee present; and it is truely said to be in our eyes, when as we are made partakers of it: Againe it is absent, whē as either ouershadowed with cloudes, Aug. ad vol. Epi. 3. Col. 10. or gone into the other hemispheare we cannot see it: To a man starke blinde, the light thereof is neuer present, though it shine euen into his eyes: as likewise excellent mu­sicke to one that is deafe: or the sweetenes of an oration, to an vnlearned man. God is also said to be farre from the vngodlie, because he is not perceiued of them by faith: whenas notwithstanding in his owne essence, he is not farre from any of vs. For in him wee liue and are mooued, and haue our being. Therefore so farre forth as a thing is perceiued or not perceiued of vs, either by the naturall part or by the sen­ses, or by the minde, or any other waye: so far also is it said to be present or absent.

XVI. VVhat kindes of presence we denie, and vvhat kindes we graunt.

Wherefore albeit we disallow, that the sub­stance of the bread being changed, or wasted into nothing, there should succeede in place [Page 134]thereof, the true flesh of Christ, and that so to bee present vnto vs, that vnder the accidents of bread should lie hidden the true substance of Christs bodie; and albeit we also denie the flesh of Christ to be really and in it owne sub­stance, present in the bread, which bread hath no other vnion with his flesh but the sacra­mentall vnion, which is made by a misticall relation; and albeit, wee also gainsaye, that he is present to the wicked, which haue not that spirituall communion with him, nor can bee said truely to eate his flesh; And albeit we doe not graunt such a presence of Christs bodie, namely that he is now present with the faith­ful vpon earth in the time of the supper, visibly to bee seene of them, as he was in the first sup­per present at the table, visibly to be seene of his Apostles (for this doth plainely disagree not onely frō the nature of the body of Christ, but also frō the scripture it selfe) but do graūt that he is present with them onely in an vnui­sible manner, and such a manner as is not to be perceaued by our senses; Lastly albeit wee detest that presence, wherein some doe faine the flesh of Christ really & in it owne substāce to be euerie where: yet wee beleeue and ac­knowledge such a presence, as is no lesse essen­tiall, for the things which are truely present vn­to vs (seing we are indeed made partakers of them) then spirituall for the manner, where­in they are made present, and are truely com­municated vnto vs. Yea wee also doe little [Page 135]doubt, but the flesh of Christ is present in the bread, and his blood in the wine: but after no other sort, then as wee vse to say, that what so is declared and offred in the word of the gos­pell, the same is present and is contained in the word: sith euen the sacraments are visible words, and euerie thing that is signified, is (in some sorte) in the signe thereof, and is giuen with it.

XVII. The presence of Christs bodie in the supper, de­pends not vppon vbiquitie, but vppon Christs wordes.

Whereupon it is euident that the presence of Christs bodie in the supper dependeth, not vpon vbiquity (or being in all places at once) as some haue dreamed, but vppon the verie words of Christ, working in vs, to whome he is made present by the holy ghost. For if the Apostles had eaten the bread, receiued at the hand of Christ, and had not heard, and by faith vnderstood those his words, (This is my body:) doubtlesse they had then nether receiued nor eaten any other thing, then bread. So that to the confirming of their reall presence in the bread that monstrous opinion, and odious to God and his whole church, concerning vbi­quity, can nothing help them: drawne indeed out of their scholasticall distinctions, but yet cleane against the iudgement of the schoole­men themselues. And this is our faith and con­fession, of the true communion, of the true [Page 136]eating, and of the true presence of Christes bodie.

XVIII. What rites are to bee vsed in the celebration of the Lords supper.

Concerning rites and ceremonies in the celebration of the Lords supper we say onely this, that those are principally to bee allowed of, which come neerest to the Apostolicall simplicitie.

I. To the communion with Christ, and therefore, to the participation of saluation, faith is most necessarie.

TO the ingrafting into Christ, & the hel­ping forward this communion, the holy ghost vseth the outward instruments, of the gospell, and the sacraments: But vnlesse the same spirite doe also stirre vp in vs, faith, by which we may imbrace Christ with all his benefites offred vnto vs: we hold, that those instruments can profitt vs nothing to saluati­on: And therefore wee doubt not but to the vnion with Christ and participation of all his benefites, faith is most necessarie.

II. What we meane by the name of faith.

Now by the name of faith wee vnderstand, not a certaine humaine opinion, or perswasi­on, concerning God, and Christ: but a gift of diuine wisedome and prudence, stirred vp by the holy ghost in our heartes, by hearing the word of God: whereby wee with a sincere, firme and constant minde doe assent to the whole word of God reuealed in the scriptures for the authoritie of God speaking therein, but especially to the gospell, which bringeth the gladd tidinges of redemption purchased by Christ; and doe truely vnderstand in it God himselfe, his will, Christ our mediatour, and all his benefites: yea we certainely knowe them, louingly imbrace them, and call vppon God with an assured trust in his mercie and in his vnspeakable loue towards vs: & we are incou­raged to loue him againe, and also prouoked to the performance of a faithfull obedience to him, and to glorifie him in good workes, and dueties of charitie towards our neighbour, e­uen to the ende of our liues.

III. A confirmation of the former opinion.

For neither is true faith a property of mans wit, but a gifte of God: Phil. 1.29 Tit. 1.1 Act. 13.45 Heb. 11. neither is it giuen to all, but to the elect: neither is it an vncertaine and wauering opinion, of things promised, but a substance and setled assurance of things promised, & an assured taking hold on things [Page 138]which are not seene. Rom. 10.17. Neither doth it growe from the hearing of humaine reasons, but is conceiued by hearing the word of God, and is grounded vpon the authoritie of God him­selfe onely, speaking and promising: Neither is it an hypocritical and dissembled, 1. Tim. 1.5 Mat. 13.21. but a sin­cere assent thereunto. Neither is it a tempo­rall persuasion, but a constant and perpetuall: though many times wee weaken the same by our sinnes. Eph. 1.8 Neither is it a blinde or fonde mat­ter, but an exceeding great wisedome, where­by wee knowe God and Christ and heauenlie things: and a christian prudence, which cau­seth vs not to abuse that knowledge of God, but to apply it to the true vse: Gal. 5.6 Ia. 21.20 Neither (lastly) is it a dead thing, but liuely and working through charitie.

IV. Faith hath her increases.

And albeit the faith of the elect doth neuer vtterly decay, but alwaies liueth; yet we know that it is not alwaies so perfect and complet, but it hath daily neede of increase: for which both the Apostles prayed, Luc. 17.5 Eph. 1.17.18 and wee confesse that we ought alwaies to pray vnto god.

V. The confession of the trueth cannot be separa­ted from the true faith.

Wee also beleeue that true faith can neuer (when neede is) want the true confession of the trueth: Rom. 10.10. as saith the Apostle, VVith the heart man beleeueth vnto righteousnesse, and vvith the [Page 139]mouth man confesseth to saluation: And therefore we condemne the Libertines, and others of their crew, that think it is in their owne choise to dissemble the trueth in all places, and a­mong all people, and to apply themselues vn­to any religion.

VI. Hope springeth of faith.

Wee also beleeue that hope springeth of faith, and that faith is the foundation of hope, as the Apostle saith, Faith is the ground of things which are hoped for. Heb. 11.1. For therefore doe we hope for the good things to come, & assuredly looke for them through patience: because wee be­leeue in Gods promises.

VII. VVhat hope is.

Now hope is a gift of god, whereby we do as certenly looke for, as we assuredly beleeue through patience, in the mercie of God & for the merit of Christ alone, Rom. 8.24 those promised good thinges, which are not yet either had, or seene.

VIII. The assurance of hope, whence it is.

For Christian mens hope as it doeth not spring of any humaine promises: so neither is it cherished by humaine merites nor relieth thereupon, but being manifoldly confirmed and sealed in our hearts by the sole trueth of Gods promises; being also declared to all the faithfull by the mighty & all-working power [Page 140]of the same God alone which promised, but especially beeing shewed openly in Christ at such time as he raised him from the dead, and made him sitt at his right hand in the heauen­ly places: Eph. 1.20 and lastly beeing fixed and vpheld by the onely obedience and merits of Christ in whome we beleeue, and in whom we hope: it doth assuredly and stedfastly looke for the accomplishment of our saluation, euen the resurrection from death, the comming of the glorie of the great God, and of our Sauiour Iesus Christ, and the full possession of the hea­uenly inheritance.

IX. Charitie also doth spring of faith.

We beleeue also, that of true faith sprin­geth true charity, by which it worketh, and by which it sheweth how forcible it is: as the A­postle saith, Gal. 5.6 1. Ioh. 4.3 that the faith auaileth much in Christ which worketh by loue: and Iohn affirmeth, that he which loueth not, Ia. 2.15.16 hath not knowne God. There­fore we acknowledge not them for brethren, which boast of faith: when they haue not cha­ritie.

X. Charitie is the gift of God.

And wee beleeue that the same charitie is the singular gift of God: 1. Ioh. 4.18 whereby we are affe­ctioned towards God the father, and Christ our redeemer, to loue them againe & to glo­rifie them, with all our hearts: and inclined & made proue to good will and louing kindnes, [Page 141]aswell towards al men, yea euen our enimies, as especially towards the saintes and faithfull. Therefore we disallow them, which saye, that man can of his owne naturall power loue god aboue all things. For loue commeth of God, 1. Ioh. 4.7 saith Iohn.

XI. Testimonies of true charitie.

Neither doe we thinke that to be true and christian charitie, which commeth not to that nature, which the Apostle describeth in the first to the Corinthians chap. thirteen: ver. 4.5.6.7. namely that it suffreth long: is bountifull: enuieth not: doeth not boast it selfe: is not puffed vp: doeth no vncomely thing: seeketh not her owne things: is not prouoked to anger: thinketh not euill: reioyceth not in iniquitie: but reioyceth in the trueth: suffereth all things: and the rest which follow.

XII. By charitie, the communion with Christ and the church is nourished.

We beleeue that by true charitie the com­munion with Christ, and with the church is exceedingly cherished, increased, and preser­ued: in as much as loue doth vnite betweene themselues the persons louing and beloued: as Iohn saith, He which abideth in loue, abideth in God, and God in him.

I. To Justification, and therefore to the commu­nion with Christ, Repentance is necessarie.

Wee beleeue that to the true participation of Christs righteousnesse, and so to the com­munion with Christ, repentance is very neede­full: whereby beeing turned from sinne and from the worlde, by chaunging our mindes & [Page 143]willes, we are turned to God, and are ioyned vnto him, and so obtaine forgiuenesse of our sinnes in him and by him, & be cloathed with his righteousnesse and holinesse. For the first thing, that Iohn Baptist, yea that Christ himself preached, Mar. 14.15. was repentance for the remission of sinnes. And, except (saith Christ) yee repent, Luc. 13.3.5 yee shall all likewise perish.

II. What we meane by the name of repentance.

By the name of repentance we vnderstand two things especially; first, an earnest griefe, & a true sorrow for our sinnes cōmitted against God: and that not so much for the feare of pu­nishment due to sinne, as for that we haue of­fended God himselfe, our chiefest good, yea our maker and louing father: and then, an vn­fained chaunging of our mindes, hearts, wills and intents, and so of our whole life. For this part, which Christ calleth properly repentance, and the Prophets, a turning to God, 2. Cor. 7.10. and the cir­cumcision of the heart, the Apostle teacheth to come of the former, ioyning both partes to­gether, where he saith, Godly sorrowe causeth re­pentance vnto saluation.

III. Repentance is the gift of God.

We beleeue, that repentance is the gifte of God, comming from his meere grace: & not due to any of our deserts or endeauours, as the Apostle saith, 2. Tim 2.25. If god at any time will giue them repentance that they may acknowledge the trueth, & [Page 144]may come to amendment out of that snare of the de­uill: Ier. 31.18 and the Prophet saith, Turne me O Lord, and I shalbe turned.

IV. To stirre vp repentance in vs, God vseth or­dinarily the word of the law and the gos­pell: and therefore the hearing of both is most necessarie in the church.

God accustometh, for the stirring vp of re­pentance in vs, to vse ordinarily aswell the de­claration of his lawe, which discouereth our sinnes, and laieth open gods wrath: as also the preaching of the gospel: which sheweth remis­siō of sinnes, & fauour of god in Christ: euē as it manifestly appeareth to euerie godly man, which readeth the holie scriptures. And ther­fore wee iudge the declaration and hearing of them both to bee verie needefull in the church.

V. A summe of the doctrine of repentance, euery where and alwaies necessarie to all of yeares of discretion.

The summe of our faith concerning repē ­tance necessarie euerie where and at al times, to all that bee of yeares of discretion, is this; that, repentance is a chaunging of the minde and heart, stirred vpp in vs through the holie ghost, by the word both of the law and the gos­pell: wherein wee greeue from our heart: wee detest: we lament: we loath and bewaile: and [Page 145]cōfesse before God, all our sinnes, & euen the corruption of our nature, as things vtterly re­pugnāt (as the law teacheth) to the wil of god, & to the cleansing whereof, the death of Gods owne sonne (as the gospell preacheth) was needefull: and doe humblie pray and intreat for pardon and forgiuenesse of the same: and do earnestly resolue vpon amendment of our life, and on a continuall studie and care of in­nocencie and christian vertues, and exercise our selues in the same diligently all the dayes of our life: to the glorie of God, and edificati­on of the church.

VI. That the vulgar or vsuall partes of poenitencie, as contrition, confession of sinnes and satisfaction, are not simplie condemned.

Concerning the partes of repentance, be­sides those, which are alreadie declared, wee haue not much to speake: being taught by the holie scriptures, that the same doth wholy and chiefly consist in an earnest mortification of the olde man, and a quickening of the newe: whereof, the former taketh the force from the death of Christ; the latter, from his resurrection the holie ghost imparting them both vnto vs. Meanewhile we doe not simplie disallow that same distinction, receiued and long held in [Page 146]the schooles, of the partes of repentance, into contrition, confession of sinnes & satisfaction: name­ly if it bee examined to the rule of the holie scriptures, and doe not varie from the vse and custome of the auncient church. For there want no testimonies in the scriptures, of con­trition, and likewise of confession of sinnes, both before God, and before our brother whome we offend, and also before the whole congregation, when it is expedient. As also, if any man ouerloaded with the burden of his sinnes, and troubled with grieuous temptati­ons doe priuately require counsaile, or instru­ction, or comfort, either of a minister of the church, or of any other brother who hath knowledge in the lawe of God, we disallow it not. Moreouer, those Ecclesiasticall satisfacti­ons, whereof we reade in Tertullian, Cyprian and others, which consist onely herein, that an assured testimonie of true repentance may be shewed to the whole congregation, which they call to doe pennance, wee cannot con­demne it. But we condemne, the superstitions thereunto added, the torments of conscien­ces and vngodly opinions, wherein appeareth to bee taken no benefite of the death and sa­tisfaction of Iesus Christ, the one and onely washer away of sinnes, and perfect and full redeemer from all fault and punishment.

I. They which haue true repentance, haue also a liuely faith, are ingrafted in Christ, and iustified in him.

THe man that is contrite in heart, Esay. 66.2 & loa­theth his sinne from his heart, and repē ­teth him of his whole misledd life, Psal. 32.6 Mat. 5.6 sigh­ing vnto God for remission of his sinnes, and hungring and thirsting for the true righteous­nesse of Christ, wee doe beleeue, that as hee was by the holie spirite indued with this re­pentance towards God: so also that hee is by the same spirite indued with a liuely faith in Christ, and euen from the beginning was pre­ordained to be ioyned vnto Christ, as a mem­ber to the head: & therefore in him to obtaine remission of his sinnes, and to be indued with his perfect righteousnesse, and so to bee repu­ted truely righteous for Christ, into whome he is ingrafted, and to be absolued from all guilt: as the Apostle saith, Rom. 8.1 1. Cor. 1.30. There is no condemnation to them that are in Christ: and, Christ is made our righteousnesse.

II. He which through Christ, into whom he is in­grafted, is counted iust: the same is also indued with inhaerent iustice.

Wee beleeue also, that, he which through [Page 148]Christ, into whome he is ingrafted by the holy ghost, is accompted iust, and is truely iust, ha­uing obtained forgiuenes of his sinnes in Christ, and imputation of his iustice: the same man forthwith is possessed of the gift of inhaerent iustice, so that he is not onely perfectly and fully iust in Christ his head, but hath also in himselfe true iustice, whereby he is indeede made conformable vnto Christ: although, while we remaine in this flesh wee can neuer haue the same so perfected, but that it is by our owne fault, spotted and defiled with many corruptions of our sinnes. Of which iustice Iohn saith, 1 Ioh. 3.7. He which doth righteousnesse or iustice: that is, iust workes, he is righteousse or iust. For the Apostle doeth alwaies ioyne both these righteousnesses, aswell to the Romaines, as in other his epistles, and teacheth they bee both bestowed on the faithfull through Christ: Phil. 1.11. as he well prooueth to the Philippians: And wee affirme, that the later iustice, the fruits where­of are made manifest to men, is so sure a testi­monie of the former, that where the last is ab­sent, Iac. 2.21. &c there we hold (withall the Apostles) that there is no place for the first. So farre bee we from letting loose the raines to vngodly peo­ple, by the doctrine of iustification by faith onely apprehending the remission of sinnes and imputation of the iustice of our Lord Ie­sus Christ.

III. Because this inhaerent righteousnesse is alwaies by our owne fault most vnperfect: there­fore we are iust before God, onely by the righteousnesse of Christ.

Meane while we confesse, that this inhaerēt righteousnesse is through our owne fault so imperfect in vs, that wee are made iust before God, and can be accounted for iust onely by that righteousnesse of Christ, whereby our sinnes are not imputed, not onely in the be­ginning of our conuersion, when of wicked we are made godlie, but euer after euen to the ende of our liues: as Dauid saieth, Psal. 32.1 Rom. 4.7 Psal. 143.2 and the A­postle alleadgeth, Blessed are they whose wicked­nesse is forgiuen: and againe, In thy sight shall no man liuing be iustified. Therefore wee conclude, that our true iustification doeth consist in the onely remission of sinnes, and imputation of Christs owne righteousnesse.

IV. By faith it is knowne, whether a man be iusti­fied in Christ: and therefore it is saide that such a one is iustified by faith.

But because iustification is not without the knowledge and feeling, and consequently the assent of him (we speake of such as are of years of discretion) who is iustified: & that feeling, is the feeling of faith: therefore we say that a man is then iustified by faith, when he which is ingrafted into Christ, perceiuing and fee­ling [Page 150]the same, is persuaded, that his sinnes are so forgiuen him, by the onely mercie of God, and for the only obedience, satisfaction, and sacrifice of Christ, to whome he is ioyned: that he is freed and deliuered from all faulte and punishment due vnto his sinnes: yea & is per­suaded that the perfect righteousnes of Christ is so imputed vnto him, that he knoweth eter­nall life to be euen due vnto him for the same in like sorte as it is due to Christ: and conse­quently findeth the same to bee due of free grace and fauour, & not for his owne works.

V. A confirmation of the former opinion, and what it is for a man to be sanctified.

First, Rom. 4.8. & 5.19 to iustifie, in the scriptures, aswell in the old Testament, as the new, and especially with the Apostle, when he handleth the same matter, doth signifie to forgiue sinnes, and so to absolue and acquite from all blame & pu­nishment, and also to receiue into fauour, and to pronounce a man iust, and to accompt him for iust: not such a one as is simplie vnrighte­ousse, but such a one as by the obtaining for­giuenesse of his sinnes is no longer vnrighte­ousse. Moreouer although God doe alwaies in Christ acknowledge for his, and hath freely made acceptable to himselfe in his well belo­ued, all those whome from the beginning he hath chosen in Christ, as mēbers in their head, to be his children: yet because wee are not yet really in Christ, vntill we are ingrafted and in­corporated [Page 151]into him by the holy ghost, (which indeed we that are of yeares of discretion are not, till we be indued with faith, so that we ac­knowledge Christ to be our righteousnesse, and imbrace him for such) therfore the scrip­tures do teach that we are then iustified, and that by faith in Christ, without our owne workes, when wee beleeue all this with true faith, that is, when wee are persuaded that our sinnes shall no more bee imputed vnto vs, as being once washed away in Christ, but shal be pardoned by the fauour of God, & for Christs sake alone: Ia. 2.21. and on the other side that Christs righteousnesse shalbee imputed to vs as our owne, and that wee being clothed there with, shall be, and shalbee counted iust in the sight of God. An assured and manifest testimonie whereof, is, as wee saide before, that same be­gonne and inhaerent righteousnes in vs: which consisteth in the detesting of sinne, and the loue of righteousnesse, and the studie of good workes.

VI. A confirmation, vvhat it is to be iustified by faith.

Wherefore when we saye a man is iustified by faith or through faith: we doe not meane, that the vertue of faith is that verie thing, whereby as by the forme (as they speake) and by true iustice, he is iustified: or that, for which we deserue forgiuenes of our sinnes and iusti­fication: or that, which, as the head of al other [Page 152]vertues, and the cause or fountaine of all good works, doeth drawe with it all other vertues, charitie, cleanesse of heart, in ward iustice, and good workes whereby wee are iustified: But because it is as the light, whereby looking in­to the glasse of the gospell, we behold in what state wee are in Christ, by the free bountie & will of God, and through the merites of the same Christ: and also because it is as the hand whereby we grasp and take hold vppon that fauour of God, and benefite of Christ shewed vnto vs in the gospell, and performed in the person of Christ: or, to say more brieflie as the matter is: wee are said to be iustified by faith, that is, by remission of sinnes and by the impu­tation of Christs righteousnesse, apprehended by faith: so that faith is taken for the thing that is beleeued, or apprehended by faith. As we read of Abrahā, Gen 15.6 He beleeued God, & it was imputed vnto him for righteousnesse: namely, that which he beleeued of the seede promised vn­to him, that is, Christ. For he is the righteous­nesse of all the chosen which beleeue, and of the children of the promise, as the scripture cal­leth them.

VII. Men are iustified by faith alone,

Here by it is easily vnderstood, what is mēt in that wee haue euermore confessed and doe yet constantly confesse with the holy scripturs and with the godly fathers, that wee are iusti­fied by faith alone. For sith to bee iustified by [Page 153]faith in the sight of God, is nothing else, but to be accounted iust by the remission of sinne and iustice of Christ apprehended by faith: & that this is onely the true righteousnes: whē ­as, whatsoeuer inherent righteousnesse there is in vs, and whatsoeuer good worke wee doe, is such as cannot stande in the sight of God: according to that saying, Psal. 142.2 Enter not into iudge­ment with thy seruant O Lord, Psal. 130.3 for no flesh is righte­ous in thy sight: and that also, if thou markest what is done amisse O Lord, Lord vvho can abide it? it most plainely appeareth, that our beleefe con­cerning iustification by faith alone is most cer­taine and most true.

VIII. Not onely in the beginning of our conuersion, but euen in the whole course of our life, to our death wee are iustified onely by faith.

And hereby also is it, that wee cannot but beleeue and constantly affirme, that not one­ly in the beginning, when of vngodly men we bee made righteousse, but also all the whole course of our life euen vnto the end, we are iu­stified onely by faith in Christ; so that our righ­teousnesse is alwaies from faith to faith. For there is no man which doth not daily sinne: so that we haue need continually to say, Mat. 6.12 Psal. 32.6 1. Cor. 1.30 1. Ioh. 2.2 Forgiue vs our sinnes: and, To thee saieth Dauid shall eue­rie one that is godlie make his prayers, for forgiuenes of his sinnes: And Christ not once but euermore [Page 153] is our righteousnesse, sanctification, redemption, and the propitiation for our sinnes.

IX. Iustification by faith alone is no imaginarie or fained matter.

Now least any man might thinke, that wee forge a certaine imaginarie righteousnesse, which hath no foundation, nor force in vs: we will againe repeat, that which we haue before made profession of: First, that this faith, where by we say that we are iustified, is a faith that is liuely, and worketh through loue: then, that God doeth not so iustifie vs by the forgiuing of our sinnes, and imputing Christs righteous­nesse vnto vs, but that he also makes vs parta­kers of his diuine nature, but that he regene­rateth, refineth, sanctifieth vs, giueth inherent righteousnesse to vs, and makes vs conforma­ble to the image of his sonne: and this begun righteousnesse in vs, is a manifest testimonie of that other true and perfect righteousnesse which wee haue in Christ alone: and wee con­fesse that both of these are ioyned together by the band of the same holy spirit, Rom. 5.15. (as the A­postle saith) not onely the grace of God, but also, the gift by grace, which is by one man Iesus Christ, hath abounded vnto manie. For euen as not onely the disobedience of Adam was imputed vnto vs, but also the corruption of his nature flow­ed into vs: so also not onely the obedience & righteousnes of Christ is imputed to vs, which are ingrafted into him, but also his holy na­ture [Page 154]is truely communicated vnto vs, 2. Cor. 5.17 Eph. 2.10 Tit. 2.14. that wee may be made new creatures, righteousse and holie euen in our selues, followers of good workes.

X. Inherent righteousnesse is increased by good works.

But like as we say that the former iustice is neither due to our good works, nor begonne, nor increased by them: so the latter, although it be not due, nor begunn by our good works that wēt before (for they are all sinne, sith good workes goe not before him that is to be iusti­fied, but followe him that is iustified) yet wee confesse, that by these following good works and exercises of godlinesse it is much preser­ued, set forward and increased: 2. Tim. 1.6. as the Apostle teacheth; the gifts of God bestowed on vs, are stirred vp nourished and maintained with such māner of exercises, like vnto a fire: and of this increase of righteousnesse Iohn saith, Hee that is righteousse, let him be righteousse still: Apo. 22.11. And there­fore, when wee speake onely of this inherent righteousnesse, we denie not, but that a man is iustified by good works, and not of faith one­ly, that is, he is made more and more iust.

XI. A man is iustified by that iustice vvhich consisteth in the forgiuenesse of sinnes, and imputation of Christes iustice, and not properly of his owne works: but by them he is decla­red to be iustified & to be iust.

But if we bee asked of the former kinde of [Page 155]iustifying, wee aunswer that a man is neuer iu­stified by his workes, but alwaies properly by faith alone: but yet that it is declared by his works whether he bee iust or no, aswell in the one kinde as the other: sith none is iustified by the former iustice, but he is also indued with the latter, and both of them are declared by good workes: in which sense wee doubt not but Iames spake.

XII. Errors.

We condemn all Pelagians, which thought that infants were conceiued without sinne: & therefore needed not the forgiuenes of sinns and benefite of Christ for their saluation: and those also, which teach that although they must needes haue forgiuenesse of sinnes, yet that the same maye bee obtained without faith in Christ: And those too, which thinke, that al­though wee neede to haue faith in Christ, yet that the same is not sufficient, but that wee need also our owne works, as merites necessa­rie for the obtaining forgiuenes of sinne: but especially those that teach the same to be done by vngodly worship and fonde superstitions. Neither doe wee allowe of those, which haue taught that we are iustified by no other iustice then that inwarde and inherent iustice: Nor those, which thought that the remissiō of sinns can stand without the internall renuing and iustice. Wee also condemne them, which sup­pose they may bee iustified and saued by the [Page 156]historicall faith cōcerning Christ, which Iames calleth a dead faith, that is, none at all. Yea and there opinion is disallowed of vs, which teach that a mā is iustified, not by remission of sinns and imputation of Christes iustice, but euen by the verie essentiall righteousnesse (as they call it) of Christ really communicated to vs.

I. They that are iustified in Christ, are also rege­nerate in him and receiue power to doe good.

WE beleeue that they which are in­grafted into Christ, like as they are iustified in him, so they bee regene­rated in him, and made new creatures, by par­ticipatiō of his diuine nature: and consequētly are made free, and doe take force from Christ himselfe, as members from the head, and as braunches from the vine, to eschew euill, and to follow that which is good. As Christ saieth, if the sonne of man shall make yee free Ioh. 8.36. ye shall bee free indeede. But then be we made free, when wee are ioyned vnto Christ, and regenerate by his spirite: as the Apostle also saith, where the spirite of the Lord is, there is libertie.

II. Christ liueth and worketh in men regenerate.

For with the Apostle we cōfesse that Christ liueth in vs, Gal. 2.20 Phil 2.13. Rom. 8.26 that are regenerate by his spirit, and li­ueth not idelie, but worketh, both that vvee may will, and that wee may performe; for the great loue that he beareth vnto vs, and by his spirite doth help our infirmities.

III. A regenerate man, in matters pertaining to the sensible and humaine life, doth beare himselfe better then one not rege­nerate, and therefore is more free.

So a regenerate man, besids that he alwaies keepeth his will free from all constraint, (as also the vnregenerate doth:) he doth likewise beare himselfe better and more warelie then the vnregenerate, euen in such actions as per­taine to the sensitiue and humaine life, where­in the vnregenerate may bee circumspect: sith in those actions also a regenerate man is wrought by the holy spirit, who lighteneth his minde, gouerneth his will and his thoughts, and draweth his actions out of a good foun­taine, that is, out of a good heart, & directeth them to their principall ende, that is, to the glorie of God. Whereunto the Apostle also exhorteth vs, 1. Cor. 10.31 saying, Whether yee eate or drinke, or whatsoeuer yee doe, doe all thinges to the glorie of God. And therefore he is euen in this kinde of actions more free then the man vnregenerate: [Page 158]namely, in that he is not violently drawne by his owne lustes to the doing thereof, as the o­ther vnregenerate is: but beeing wrought by the holy ghost, thinketh, willeth, and attemp­teth all things more warily, wisely, and religi­ouslie: euermore heedfully respecting this, that he do all things to the glorie of God, his owne saluation, and some profite of his neigh­bour. Rom. 147.8. For he alwaies obserueth that rule of the Apostle, None of vs liueth to himselfe, nether doth any die to himselfe, for whether we liue, we liue vnto the Lord, or whether we dye, vve dye vnto the Lord: whether we liue therefore or dye, vvee are the Lords. And therefore he commendeth all his actions to the diuine prouidence: & saith with Iames, or at least thinketh, if the Lord will, I will doe this or that, or I will goe to this place or that.

IV. Likewise in getting the morall vertues, a rege­nerate man is freer, and of more force then the vnregenerate.

And albeit we confesse, that a man vnrege­nerate, helped by the speciall aide of God, cā bee possessed with the morall vertues: yet wee hold, that this speciall aide of God is much more forcible in the regenerate: and that through the presence of the holie ghost, Tert. in the Apol. c. 4.5. Aug. cont. Iul. Pel. lib. 4 c. 3. & De Ciu. De. lib. 19 c. 25. O­rig. con. cels. by whome they are lightened, gouerned, & driuē forward: as it was well prooued of the aunci­ent fathers, against the vaine boast of the gē ­tilles, that those vertues which they call mo­rall, were farre other manner of giftes in the [Page 159]christians, then they were, or could bee in the infidells: sith in them they were onely the ima­ges or shadowes of vertues, but in true christi­ans they were the verie vertues indeed.

V. Ʋnto such things as are of God, and pertaine to his kingdome, onely the regenerate man is by the holy ghost enlightened, inclined & wrought, to the vnderstanding, choosing, and performing them.

But we beleeue that in the true vnderstan­ding, choosing, and performing those thinges which pertaine to the kingdome of God, one­ly the regenerate, are so guided by the holie ghost: that they alone, truely vnderstand, will, and doe the same: sith the Apostle saieth, The naturall man perceiueth not the things of the spirite of God, 1. Cor. 2.19 neither can he perceiue them, but of the re­generate he addeth, The spirituall man discer­neth all things, Phil. 2.13. and in another place, God worketh in vs, both to will and to performe.

VI. A regenerate man is not onely vvrought, but also worketh by the holy spirite.

Being so taught by these words of the Apo­stle, and other testimonies of the holy scrip­tures, wee confesse that regenerate men are so wrought by the holy ghost, that they them­selues doe likewise worke: and God so wor­keth in them to will and to performe, that they are the same, which do will and doe per­forme. For, they are not blocks, nor beasts, but [Page 160]men indued with reason, whereby they vn­derstand, and with a wil, whereby they desire, and whereby they commaund ouer the other powers of the soule & bodie, that such things as are good should be put in execution

VII. The povver of free choise in the regenerate is yet weake: so that vve haue still neede of the help of God, neither can we do all that we would.

But, because our regeneration is as it were onely begonne, and not as yet perfect, so that whereas we were before wholly flesh, now we consist partly of the spirite, and partly of the flesh, Gal. 5.17. which do cōtinually fight the one against the other, that what good things we would, them wee cannot performe, but in our spirite we serue the lawe of God, Rom. 7.25. but in our flesh the law of sinne: Therfore we beleeue, that which wee also knowe by experience, in the regene­rate, that much bondage still remaineth, much darkenesse in the soule, and peruersnesse in the heart, and weakenesse in all the faculties of minde and bodie: that wee haue still neede of new help from God, and new grace, whereby both our mindes may be more and more en­lightened, and our willes made better & bet­ter, and our strength to do good more increa­sed and perfected. And therefore while wee remaine in this flesh, our free choise is neuer truely and meerely free: that is, neuer able i­nough of it selfe, to auoide ill and doe good: [Page 161]especially sith the euent of all things is not in our power, but in the hand of God: and that it must needs bee, that all those thinges come to passe, Act. 4.28. not which we thinke, but whatsoeuer his hand and purpose hath decreed shalbee done.

VIII. That God so gouerneth the mindes and wills of the godly, that in the very conflict of tēp­tations and of the flesh, he suffreth them not altogether to fall from him.

Meane while wee hold this, that they which be alreadie ingrafted into Christ, their minds and willes being now indued with the holie ghost, are so gouerned and vpheld by God for Christs sake: Ier. 32.40. Luc. 22.32 Rom. 8.35 that although they may be weak­ned many waies and by manie temptations, yet they are neuer suffred wholly and altoge­ther to be beaten downe and so to perish.

IX. Errors.

We condemne them, which either denying or extenuating this new birth, will haue a mā regenerate, to be as vnable to doe good, and as much the seruant of sinne, as he was before he was borne againe: against so many and so manifest testimonies of holie scripture, con­cerning [Page 162]the deliuerance of the regenerate frō the bondage of sinne, and their choise to doe good: (to saye nothing of that bigh iniurie which is done to the holie ghost, which dwel­leth and worketh in vs.) Againe wee disallow those likewise, which will haue a regenerate man, to bee so deliuered out of the bondage of sinne, that he can by no meanes sinne anie more: which all the whole scripture in gene­rall, and our daily experience gain-saieth. For although wee bee not suffered to sinne vnto death, yet it is verie apparent that we commit manie sinnes, in their owne nature worthy of death. Therefore on the other side wee also disallow their opinion, which do so extenuate or make smale the force of the spirit in the re­generate, and so enlarge & set out thereliques and remainder of the flesh: that they saye the working of the spirite is often times quite ex­tinguished by the forces of the old man: and teach that the same regenerate man may vt­terly fall out of the fauour of God, and so e­ternally perish: which God gaine-saith by the Prophet, I will giue my feare into their hearts, Ier. 32.40 2. Tim. 2.19 Phil. 1.6 that they shall not slippe from me. And the Apostle af­firmeth, that the foundation standeth sure &c. And, He which beganne this good worke in you, shall perfect it vnto the ende.

I. They which are ingrafted into Christ, haue both whereby they themselues do liue, and bring forth the workes of their life for o­thers: and this is the princi­pall ende of their in­grafting.

AS the braunch doth not onely draw sap and nourishment from the vine, where­by it liueth it selfe, but also taketh from it, whereby to bring forth fruite vnto vs: so al­so we beleeue, that the faithful haue not one­ly life from Christ, in whome they are planted, whereby they liue themselues, but all force & power whereby they shewe forth fruites of good works, to the glorie of God and edifica­tion of the church: Ioh. 15.5. &c as Christ saith, I am the vine, and you the braunches: he that abideth in me and he in whome I abide, he shall bring forth much fruite. Wherunto this also pertaineth, we are his work­manship, Eph. 2.10 created in Christ Jesus vnto good vvorkes vvhich God hath ordained, that vvee should vvalke in them.

II. What we meane by the name of good workes.

But by the name of good workes, 2. Pet. 1.5. we vnder­stand all those actions, which are done by men [Page 164]regenerate, after the rule of Gods will reuea­led in his word, and by a liuely faithin Christ, 1. Tim. 1.5 and a pure heart through the holy ghost: For, Rom. 14.23 as euerie thing which is not of faith is sinne: so all things which are of faith, and so out of a pure heart, and good conscience must needes be good works: wherefore we do not thinke, that those deedes can bee numbred among good workes, and acceptable to God, Col. 2.18.23 which are done of the vngodly without faith, and without the worde of God, Mat. 15.8.9. and not through the guiding of the holie spirit: howsoeuer they may carrie a shew of great pietie and seruice of God.

III. Good works are done of vs by power of the holy ghost.

For as the braunch of the vine, or the wild oliue boughes being grafted into a good o­liue tree, bring forth fruits not of themselus, but by the vertue of the vine & the tree where into they are ingrafted: so wee also doe not good workes of our selues, but by vertue of Christs spirit, to whome we are incorporated, and from whome wee draw that life, whereby we liue: Christ himselfe working in vs by his spirite, both that wee may will that which is good, Phil. 2.13 Ioh. 15.5. and performe the same. For without me (said he) yee can do nothing.

IV. Good works are not the cause, but the effect of our vniting to Christ, and of our iustifi­cation and life.

Likewise as these braunches and boughes, doe not therefore bring forth good fruites, that they might by them bee planted in the vine or the oliue tree, or that they might liue therein, but therefore they bringe fruite, be­cause they are already planted and doe liue: and so their good fruites are not the causes of their planting and life, but the effects and ma­nifest testimonies thereof: after the verie same manner wee beleeue that it is betweene vs & Christ: as also Augustiue fully teacheth, who also saith, that good works do not goe before him that is to be iustified, but follow him that is iustified. And therefore wee constantly confesse, that a man (speaking properly, and of the iustification of his life) is not iustified by works, but by them declared to be iust.

V. Although we bee not iustified by our workes: yet others are oftimes edified thereby and saued.

Now this also we add, that as of the fruits of trees, though the trees themselues liue not by the same, yet others, namely earthly crea­tures and men, are fedde and their life main­tained by the same: so although wee by our owne good works bee not iustified, yet others thereby are not a little edified, Mar. 5.16. and stirred vp [Page 166]both to glorifie God, and also by our exam­ple to seeke after the true righteousnesse and life in Christ, and are so saued: Rom. 11.13 The Apostle also saying, that he magnified his office among the gen­tilles (namely by his diligence, and holines of life) that he might prouoke them of his flesh to follow him, & might saue some of them. 1. Cor. 7.16. And in another place. Sometime by the beleeuing wife (liuing god­ly and holily, and doing her duetie) the vnbelee­uing husbād is saued. And to Timothie, 1. Tim. 4.16 if he look to himselfe, that is, doe the duetie of a byshop, he shall saue himselfe and others.

VI. Though we deny a man to be iustified by works, yet we do not therefore condemne works.

Wherefore though wee denie, that good workes are to bee done to this ende, that by them we might bee iustified: because that this ouerthroweth the free iustice of god, & whole benefite of Christ: yet wee doe not therefore disallowe the care of a holie life, and good works: nay, we commend them, and vrge mē thereunto as much as we can possiblie.

VII. There be many and those most weightie causes why men must labour to doe good works.

For there be many and very weighty causes declared in the holy scriptures, why wee must diligently labour to do good works, although wee bee not iustified by the same: whereof some are referred immediatly to the glory of God: some to the saluation of our neighbour, [Page 167]and profite of the church: and some also per­taine to our owne thankfulnes towards God, yea and to our owne saluation. God comman­deth this thing and to his commaundement we must simply obey. Mat. 5.16 By these workes God is glorified and the glorie of God must bee set forward. Tit. 2.12 God did therefore elect, create, re­deeme, and plant vs in Christ, that we should liue soberly, iustly, and godly in this worlde: and God is not to bee defrauded of his pur­pose. Act. 10.35 Col. 1.10 They please God: for he hateth iniquity, and loueth righteousnesse: and wee must doe those thinges which please god, though there­by there should arise no profite either to our neighbour or to our selues. But both to our neighbour and to the church especially com­meth great profite by our good works, not onely in regard of the bodie, and external cō ­modities, but also of eternall saluation: whilst by our example (to let passe other thinges) the elect are prouoked to the like godlinesse. 2. Cor. 1.4 Heb. 10.24 2. Pet. 1.10 And to vs they are profitable, first, because that by good works, as by the effectes of our election and vocation, wee make them both, that is, both our election and calling, assured, both to our selues and others. Secondly because faith not onely manifesteth and vttereth it selfe by the fruites thereof, 2. Tim. 1.6 but is also by them exerci­sed, kindled, strengthened, and increased: euē as al moral vertues do get increase & strēght­ning by the exercising of them: Thirdly, be­cause, Eph. 4.30 as by our sinnes we grieue the holie spi­rit [Page 168]dwelling in vs: so by good works we make glad, and fill our hearts and consciences with spirituall ioye: and contrariewise we resist the temptations of the deuill: Fourthly because, Deut. 28 as in auoyding sinnes, there be also many pu­nishments auoyded: so by doing good works, Eph. 2.10 we obtaine many blessinges of God, aswell in this life, as especially in the other: Lastly, be­cause they are the waye: by which God ordi­narily leadeth his elect vnto eternall life: and vnlesse the braunch bring forth fruite it shall be cut of, and cast into the fire. Ioh. 15.6

VIII. There is promised and giuen a revvard to our good workes, yet of free grace, and for Christ.

Whereby wee vnderstand, that although by our works, we cannot (to speake properly) deserue for our selues the possession of the hea­uenly inheritance (for eternall life is the gifte of God:) yet we may obtaine the same, Luc. 17.10 Rom. 6.25 Ier. 31.34 Mar. 5.7 as it were a reward, but yet of the free mercie of god, and for the merits of Christ.

IX. Errors.

We cōdemne therefore those: which teach, that for the worthinesse of their works, there is due vnto them either remission of sinnes, or ternall life, or any other good gift. For though wee should perfectly fulfill the commande­ments of God, yet we should be but vnprofi­table seruants. Luc. 17.10 But no mā yea after his ingraf­ting [Page 169]into Christ, keepeth the commandemēts of God, as they should be kept. Meanewhile we disproue not the Fathers, in that they vsed the worde merite: namely so farreforth as thereby they ment nothing else, then a good worke, done by faith, vnto which of fauour, and for the onely merites of Christ was gi­uen a reward. Againe wee cannot allowe of those which doe so discourse of good workes, as if they were things indifferent: and there­fore hold that the same are not onely neede­lesse, Heb. 11.6 Iud. 2 20 but also doe nothing auaile to saluation. For how should any man bee saued without faith? and how can he haue a liuing faith with­out a care to doe good workes? and who can also hold faith, vnlesse hee also keepe a good conscience? and how can he keep a good con­science, vnlesse he also keepe a care to auoide sinne, and to doe good workes, and to frame his whole life to the will of God? but wee sim­ply condemne all Libertines, who make it all one to keep or not to keep gods commande­ments, to do well or to doe ill. We condemne also those, which teach that our good workes doe profite the very soules of the dead, which lye in a certaine burning flame, which they call purgatorie: 2. Cor. 3.10 sith the scripture saieth, euerie one shalbe iudged according to his owne works, which he did in his owne bodie: Apoc. 14.13 and, not the works of o­ther men, but their owne workes, doe followe them which are dead.

I. Onely God, and so Iesus Christ, to be praied vnto.

We beleeue that (speaking of prayer, which pertaineth vnto religion) the true God, (that is, the Father, Sonne, and holie ghost) and so Iesus Christ our aduocate, is to be prayed vn­to, and none other. Psa. 50.16 For of calling vppon God alone, there bee expresse commaundements: sith he alone is to bee serued and worshipped. And of Christ being our mediatour and ad­uocate we lack not testimonies and examples in the Acts of the Apostles, in their Epistles, Deu. 10.12 Mat. 4.10 Col. 2.18 & in the reuelation. And as it is expresly forbid­den vs, to serue or worshipp any meere crea­ture, whatsoeuer it bee, either in heauen or earth: so also we are forbidden to praye vnto them. And if whatsoeuer is not of faith is sinn: Ioh. 1.6 much more then is that which is admitted a­gainst [Page 171]the cleare worde of God: sith the verie heathen themselues, thought none was to bee called vppon, except he were thought a God: And how shall they pray vnto him (saith the Apo­stle) in whome they haue not beleeued? But that God alone and Iesus Christ are to be beleeued in, the whole scripture, and the whole catho­licke church, euen in the creede which is daily rehearsed, do manifestly teach.

II. A christian man may sweare, lawfully.

We also beleeue, that a christian man may sweare, Ier. 4.2 lawfully, namely in trueth (as the Pro­phet teacheth) in iudgement, in righteousnesse, so that his oath be neither false, nor rash, nor vn­iust. Neither is it condemned, that one should take the name of the Lord: but if he take it in vaine, and for an vntrueth. And among all na­tions, since the beginning of the worlde, an oath hath beene vsed: when it maketh for the glorie of God, and profite of our neighbour. Yea it hath beene confirmed by the examples of god himselfe, of Christ, and of the Apostles, being a parte of Gods worship: to speake no­thing of the perpetuall consent of the whole church. Wherefore the doctrine of Christ in Matthew, Mat. 5.35 Ia. 5.12 or of Iames in his Epistle, cannot be repugnant vnto this. For they spake against the abusing of oathes: and ment to declare a true vnderstanding of the commaundement concerning an oathi

III. We must not sweare, but by God.

We beleeue, when an oath is to bee taken, that we ought to call vppon or take to witnes of our conscience no other, besides God: and therefore may not sweare, but by him. For God alone is the searcher of our hearts, and he a­lone must haue his honour and worshipp, that he may bee the witnesse and reuenger against our soules, if we performe not that, which by our oath we promise.

IV. Oathes which are iust, and lawfully taken must be kept.

Hereuppon we confesse, that for the honor of God, whose name in our oathes, is as it were laide to pleadge, all oathes, lawfully ta­ken ought to be obserued: as also the law com­maundeth: neither is the name of God to bee taken in vaine, or in an vntrueth.

V. Oaths vpon vngodly and vniust matters, such as be against the law of God ought not to bee made: or being made ought not to be kept.

Againe sith wee ought to promise nothing that is vniust or vngodly, namely, contrarie to the law of God: much lesse doe we iudge it lawful to be confirmed, by oath, or by taking the name of God: yet if it be taken, we affirme that such an oath, vnlawfull in it selfe, ought not to bee kept: because in performing such [Page 173]an oath the sinne is doubled: Mat. 14.7 as wee reade of Herode in the Euangelists.

VI. Oathes which cannot be kept vvithout breach of Gods law, ought not to be kept: though some such oathes are in themselus not vniust.

This also wee adde, that all such oathes, as cannot be kept without breach of gods com­maundement, C. 22. q. 4 though they are in themselues not vniust, yet are not to bee kept. And there­fore (for example sake) they which by oath promise perpetuall single life, which after­wards they cannot keepe without manifest breach of Gods law: we iudge that such ought by no meanes to keep their oath.

VII. Errors.

Wee disallowe therefore those which praye vnto idolls, dead men, things without life, or do worship them. Wee disallow also the Ana­baptists, which simplie condemne all oathes, and affirme that no manner of oath is lawfull for a christian man: as also those, which call to witnesse to their soules, others besids God: lastly those, which hold that their oathes, which in themselues are vngodlie, and cannot without great offence be performed, yet that they are to be fully kept and obserued.

I. The article of faith concerning the church, out of the Apostles creede,

We beleeue the holie catholick Church, the communion of Saintes.

II. What we meane by the name of the church & the description thereof.

By the name of Christs church, we vnderstād a certen number and companie well knowne to God both of Angells and men: not onely chosen and predestinated, to haue a perpetu­al communion with Christ, and among them­selues, and to serue the true God, according to his will and commaundement, and to loue a­mong themselues mutually with a perpetuall and sincere loue: but also of those which in their time shalbe effectually and by the holie spirite called out of the number of others, and ioyned to their head Christ, and so truly made Saintes. Which number was begonne, from the first creation, and gathered and continued in a perpetuall line, & band of the holy ghost, and to be continued to the end of the world, yea to all eternitie: and partly alreadie trium­phing in heauen with Christ: and partly yet on earth, warring with many enimies for Christ: preaching and hearing the worde of the gospell; ministring and receiuing the sacra­ments: and taking care that the commaunde­ments of Christs may be kept, aswel publickly as priuately.

III. The church is a companie consisting of many.

For the Scriptures teach vs, that the church is a companie consisting of manie, as a bodie compact of many members: calling the same [Page 176] the bodie of Christ distinguished into many mē ­bers: and also, a flock of sheepe, Eph. 1.23 Ioh. 10.3 Heb. 11.10 and the kingdome of God, and acitie consisting of many citizens, and such other like names.

IV. The church consisteth onely of the elect, alrea­die incorporate into Christ.

Now that these many, of whome the church consisteth, are none but elect, already ingraf­ted into Christ, and indued with Christs holi­nesse: the same scriptures do plentifully teach, both in other places, & chieflie to the Ephesi­ans: where the Apostle, speaking of the church and the members thereof, saieth, Eph. 1 VVe are all chosen in Christ and haue redemption in him: and are sealed vvith the holy spirite of promise: That Christ is giuen to bee the head of the church: and the church is his body. It is therefore such a bodie, whereof all the members, are ioyned by the same spirite, both to the head Christ, & among themselues: and are quickned or haue life from the head, and are indued with his ho­linesse: so that this whole body is truely holy, and called the holie church.

V. The holy Angells are not excluded from the bodie of the church.

Neither from this bodie of Christ, which is the holie church, doe we exclude the Angells: both because the Apostle speaking plainely of the church, comprehendeth the Angells ther­in: and also because they with vs are likewise [Page 177]gathered into our bodie, Heb. 12.22 Eph. 1.10 Col. 2.10 Apo. 229 vnder one and the same head Christ, and Christ is expresly called of the Apostle the head of the Angells: yea and also because they call themselues our fellovve seruants: and haue the saine father with vs, and serue the same God, and we all of vs shall bee for euer together in the same citie the heauēly Ierusalem: lastly, they are also Saintes; and the church is the communion of all Saints.

VI. The reprobate hypocrites, though they are in the church, yet they are not of the church.

So wee rightly beleeue and confesse, that the reprobate hypocrites, though they dwell in the church, and liue among the Saints: yet they are not of the church, nor members of the church, when they are not truely ioyned to the head Christ, nor indued with his spirite, and consequently not truely Saints. As the A­postle Iohn saieth, 1. Ioh. 2.19 of certaine hypocrites, they are gone out from vs (as filth from the bodie) but they were not of vs. For if they had beene of vs, they had continued with vs. They therefore are not of the church, which at last doe fall from Christ, and keepe not that perpetuall communion with Christ and with all his Saints: howsoeuer great and rare men they seeme in the church for a time, yea and hold the gouernment o­uer the christian common wealth, and rule o­uer the whole church. For they are members [Page 178]of Sathan not of Christ: whosoeuer haue the spirite not of Christ, but of Antichrist.

VII. That there euer vvas and is one onely church of Christ.

And wee confesse, that there euer was and is one onely church of Christ: Eph. 4.4.5.6 because there e­uer was & is one onely bodie, to which Christ was giuen of the father to bee the head: one onely spirite, by which all the members are knitt vnto the bodie: onely one God, to the seruing of whome and glorifying for euer, we are all chosen and called: one onely faith of al the faithfull beleeuers: one saluation: & lastly one heauenly inheritance of all. To which pur­pose, also Christ euer called the church one, & one flock: wherfore we make that church which hath beene since the first creation, and before the cōming of Christ, no other, but the same, that it is nowe: and shalbee to the ende of the worlde: but wee call it one of all times, of all places, and all persons ioyned with Christ, & consequently one cōmunion of al the Saints: from which, they that make an vtter seuering and departure, we are persuaded by the holie scriptures that they belong not to this bodie.

VIII. Of the christian church there is one onely head Iesus Christ.

Hereuppon we are strengthened in this be­leefe, that sith there is one onely church of Christ, which is his bodie: there euer was and [Page 179]is yet therefore one onely head of it: by this name head we meane him, which was giuen of God, euen from the worlds beginning to that ende, that he might be made of the same na­ture with it: that he might redeeme it: that he might ioyne it to himselfe: that he might quic­ken it: that he might deck it with the glory of his wisedome: that he might kindle it with the fire of heauenlie loue: that hee might effectu­allie moue it to all good affections and good workes: that he might euermore gouerne it & keepe it. For that this is the proper duetie of the head towards the whole bodie: besides dailie experience in nature, we learne also out of the holy scripturs. But who could perform, hath, and wil performe this to the church? we acknowledge none other, besids Christ Iesus: meane while not denying, but there may bee one head of all hypocrites which are in the church, and so of the hypocriticall church: sith the Prophets foretold it should be so and the Apostles confirmed the same. Eph. 1.22. & 4.15 & 5.23 Col. 1.18 But that there is one onely heade, Iesus Christ, of the holie church: we beleeue and confesse with the ho­lie Apostles.

IX. This church is truely holie.

Whereupon it followeth, this church ther­fore to be truely holie: because it hath a head that is most holie, & maketh it holie: because [Page 180]no sinnes are imputed vnto it: because from him it draweth the spirite of sanctification: and because whatsoeuer holinesse is in the head, that is wholy imputed to euerie member.

X. It is also truely catholicke.

We also confesse it to be truely catholicke, that is, vniuersall: because the head thereof is also catholicke and euerlasting: at all times, euen from the foundation of the world to the ende thereof ioyning vnto himselfe members out of all places, from all kindes of men, and all nations, and gouerning and preseruing them to himselfe for eternall blessednesse.

XI. This one church, is partly in heauen tri­umphant, and partly on earth militant.

But wee acknowledge, that this church, though it is, and euer was one: yet it is so di­stinct, that one part is triumphant in heauen with Christ, alreadie raised from death, and sitting at the right hand of the father: another part on earth, fighting still with flesh & blood with the world and the deuill. Whereuppon ariseth that vsuall distinction among all the godlie writers of the church, of the trium­phant and militant church.

I. A description of the militant church.

Wee therefore beleeue, Eph. 1.4 that the militant church is the cōpanie of men, chosen in Christ before the worlds creation: Mar. 28.19 Mar. 16.15 Rom. 10.14 Eph. 1.22 Mat. 18.20 which being cal­led by the preaching of the gospell, & by the holie ghost, in their time, from the worlde to Christ, and from the kingdome of the deuill to the kingdome of God, and gathered together into one bodie, vnder one head Christ, and so made truely iust and holie wheresoeuer they bee, Ioh. 10, 27 & 13.4 and whether few or manie: doe professe from their heart & soule the same faith in god, and in Christ, the same hope of the heauēly in­heritance for the onely meritts of Christ, the obedience of the same commaundements of Christ, and so the same brotherly loue among [Page 182]themselues, and charitie to wards all men: doe preach and heare the word of the gospell: Rom. 7 doe administer and receiue the sacraments accor­ding to Christs institution: and haue a great care, to liue soberly, rightly and godlie in this world: meanewhile while they remaine in this flesh euer warrfairing for Christ, and fighting against sinne that dwelleth in the flesh, Eph. 6.12 and a­gainst the world, either alluring them to sinne or persecuting thē for Christ, or lastly against the deuill: Mat. 13 and by patience looking for the comming of Christ, and eternall felicitie: A­mong whome also many reprobates, & naugh­tie hypocrites doe liue, 1. Ioh. 2.19 and professe the same Christ: But as they thēselues are nothing lesse then of the church, so their wickednes cannot take awaye the church, nor extinguish the name of the church. Neither do we doubt, Mat. 13 but vnder the name of the church, the hypocrites also, which are in it, are contained: sith the Lord himselfe saieth, it is like vnto a flowre wherein there is corne and chafe: to a field, wherein is wheat, and tares: to a nett, Mat. 25.1 where­in are good fishes and badd, to the companie of ten virgines, wherein some were wise, and some foolish: Mat. 16.18 but yet that these are not of the church: the same Lord taught vs, when he said, he would build such a church, against which the gates of hell should neuer preuaile: 1. Ioh. 2.19 and Iohn con­firmed it in his epistle, when he said, they vvent out from vs, but they were not of vs. This wee be­leeue to bee a true description of the militant [Page 183]church: for it hath manifest testimonies from the holie scriptures.

II. Differences betweene the triumphant and mi­litant church.

So, although the triumphant and militant be one and the same church: yet what great difference there is in each part we may easilie vnderstand. For besids, that the militant cō ­sisteth onely of men, when as the other, hath also the blessed Angells ioyned and present: wee haue also here neede of preaching the word, of administration of the Sacraments, of discipline of manners, which things are not required in heauen. Likewise, from that are al the wicked and hypocrits excluded: in this, there are euer ill mingled with good. And there, those heauenlie brethren hauing as it were receiued a token of free-dome doe tri­umph and reioyce ouer those vanquished eni­mies, being in Gods presence, and see him face to face; but wee must still fight with flesh and blood, with the world, with sinne, and Satan, the prince of this world: and we see through a glasse in a darke speach, as straungers to the Lord. Lastlie, that is euermore one and the same, that it can neither bee deuided into partes, nor bee in hazard of anie chaunges, which cannot certainely be spoken of the mi­litant church.

III. So is the militant church one and the same, & that catholicke: that yet it fareth not e­uer after one sort, & it may be par­ted into diuerse particular churches.

Wee acknowledge therefore, that albeit this militant is and hath alwaies bin one, and that a catholicke church, sith it hath euer since the worlds beginning and in all places, had one and the same head, Christ, who coupleth to himselfe into one bodie, all the elect, out of all people: yet the same hath not, nor doeth euer fare or shew it selfe after the same sort: & is distinguished into manie particular chur­ches, as into diuerse and sundrie members, according to the varietie of times, places, and people. For it was after another māner in the terrestriall paradise before sinne: and another after sinne; before the floude, and among the Patriarches: otherwise vnder the lawe, and o­therwise vnder grace: and otherwise in Christs time among the Iewes onely, and otherwise after Christs glorification, gathered aswell of Iewes as Gentiles by the Apostles, & that not in one place, but in diuerse, neither of one people, but of diuerse and manie: neither ob­seruing alwaies and euerie where the same ce­rimonies: in which respects we vse to say, that there was one before, & another after Christ: and that was the church of the old Testamēt; this, of the new: & as we read, they were wont [Page 185]to cal them the old people, and the new: like­wise one church was at Rome, another at Co­rinthus, another at Ephesus, and so of the rest.

IV. Of manie particular churches, consisteth one catholicke church.

Againe albeit for these manie and diuers res­pects already declared, there euer haue beene and are manie and diuerse, & particular chur­ches: yet wee acknowledge that in substance there hath euer consisted one and the same church of them all: Eph. 2.15.18 and the same, Catholicke, Apostolick, and holy. One, because it euer was and is gathered into one bodie, Eph. 4.5 vnder one head, by one and the same spirite, and there is one faith of all men, & one confession of faith. Catholicke, because it stretcheth to all times and places, and consisteth of all kinds of per­sons & people. Eph. 2.20 Apostolicke, because it is built vpon the foundation, which the Apostles haue laid, Iesus Christ: and is grounded vppon the Apostles doctrine, which hath beene the same with the teaching of the Prophets, euer since the worldes beginning. Lastlie holie, not, be­cause it hath no sinne, but because being graf­ted into Christ, and indued with a continuall repentance and faith, no sinnes are imputed vnto it, but hath obtained forgiuenes of them all: because also, it is made partaker of the spi­rite of Christ which sanctifieth and regenera­teth it: lastly because the righteousnesse and holinesse of Christ is imputed to it: for which [Page 186]cause, it is also saide to bee without wrinkle: Eph. 5.27 namely, in Christ the head & spouse thereof.

V. Particular churches how they may be knowne, whether they be true churches, or not.

And hereby wee beleeue, euerie particular church may be discerned, whether it be a true church gathered in the Lord: euen by those things whereupon the Lord hath willed them to be built: Mat. 28.19 20 namely vpon the preaching of the gospell, the administration of the Sacraments instituted of Christ, and the keeping of his cō ­maundements. Therefore those churches wee acknowledge for the true churches of Christ, in which, first the pure doctrine of the gospell is preached, heard, and allowed of: and that so allowed of, that there is no place nor hearing for the contrary. Ioh. 10.4.5 For these both are properties of the flocke or sheepe of Christ, namely to heare the voyce of their shepheard, and to re­iect the straungers voyce: in those also where the Sacraments instituted of Christ (as much as in them lieth) are lawfully, 1. Cor. 11.20 that is according to Christs owne institution administred and receiued: and so where other Sacraments de­uised by men are not allowed of: in those last­lie, where the discipline of Christ taketh place: that is, where a care is taken through loue, that both priuately, and publickely, Mat. 18.19 Tit. 1.8 by admo­nitions, corrections, and when need requireth by excommunications, the commandements of Christ may bee obserued: and so that men [Page 187]may liue soberly, iustly, and godlie, to the glo­rie of God, & edification of their neighbours. For wheresoeuer vngodlinesse, and all loose­nesse of life is in publike practise, and open offences are not reprooued, according to the discipline of Christ: there, we beleeue, that it is possble that manie good and godlie men may be: but we beleeue this is not a godlie & christian congregation: the Lord himself say­ing: Ioh. 13.35 in this men shall know, that yee are my disciples, if yee loue one another: but what loue can there be, where no care is taken, that according to Christs doctrine, brethren which offend, may be corrected, may repent, may be gained vnto the Lord, and saued?

VI. By vvhat manner of succession of Byshops it may be shewed, that some church is Apostolicall.

So we acknowledge, that from a perpetuall succession of byshops in some church, I say not any manner of succession, but such a one, as hath had ioyned also vnto it, a continuance of the Apostles doctrine: it maye rightly bee shewed, that that church is Apostolicall: such a one as was once the church of Rome, & the succession of the byshops thereof, euen to the time of Ireneus, Tertullian, Cyprian, and some other. So that they were wont not without reason, to appeale vnto it, and cite before it, and such other of the fathers, the heritickes of their times. But indeed as we do acknowledge [Page 188]and confesse with Tertullian and other of the fathers that those churches are to be acknow­ledged to be truely Apostolicall, in which the Apostles doctrine, with the discipline of Christ and lawfull administration of the Sacraments, is kept pure, though the same haue not beene planted by the Apostles, nor haue had a per­petuall succession of byshops, euen from the Apostles time: So againe, the churches which were planted and watered by the Apostles, although they can shewe a succession of By­shops continuall and without interruption, yet if with the succession of byshops they can not also shewe a continuance of the doctrine of Christ and his Apostles: we wil graunt, that they haue bin christian and Apostolical chur­ches: but now we cannot acknowledge them for such. For as the hood (as the Prouerb saith) makes not the monke, but his godly and holy life: so neither do byshops, but the doctrine of Christ and christian religion, make the church of Christ.

VII. Not by any manner of consent, but by consent in Christs doctrine, some churches may be shewed to be true and christian churches.

For thus wee knowe, that it can neuer bee prooued, that wheresoeuer there is a full a­greement among themselues, there are the true churches of God: sith both in the Iewish sinagogues, and in the turkish congregations [Page 189]and long since in the conuenticles of the Ar­rians and Donatists, there hath euer bene an especiall agreement: but wee hold it may bee prooued onely by that consent, which is in the pure doctrine of Christ, and in true pietie. For where the Apostle saieth, 1. Cor. 1.10. I beseech you brethren, by the name of our Lord Iesus Christ, that yee all speake one thing, and that there bee no dissentions a­mong yee: but be yee knitt together in one minde and in one iudgement: hee meaneth, in that Lord Ie­sus Christ, by whose name he intreated them.

VIII. The churches bee not taken away by euery dis­sention that ariseth in them.

But by the waye, we are not so vniust to de­nie those to bee christian churches wherein there is not alwaies a full consent and agree­ment of all things. For as euerie agreement doth not make a church: so euerie dissention doth not dissolue the same: so long as the foū ­dation, which is Christ, true God and true mā, the true and perfect Sauiour, be kept sound & firme, and so long as there is a full agreement in the summe of the Apostles doctrine, which is deliuered in their creede.

IX. A confirmation of the former opinion.

For as the reprobate hypocrites, by their being in the churches, do not hinder, but that they still remaine true churches: so neither the dissentions, which are raised in the churches by the vngodlie, or which through frailtie or [Page 190]ignorance doe spring among the Saints them­selues, can extinguish the same: which verie thing the Apostle teacheth, whenas speaking of the ministers of the true churches, he saith, that vpon the same foundation some do build gold, sil­uer, and pretious stones: other wood, stubble & haye: and to the Philippians hauing declared the summe of christian doctrine, and exhorted all men, that who so had profited therein, should persist in it: afterwards he addeth, and if any be otherwise minded, God shall reueale the same vnto them, if we abide in the same vvhereunto vvee are come. For else, if we should denie, there, to bee anie true church where contentions about re­ligion are stirred vp: then was there no church at Corinth in Paules time: where there were not onely diuisions verie rife, one saying, I am of Paule, another of Cephas, another of Apollo: but also maruailous controuersies rose concer­ning religion: Nor yet in Gallatia because im­mediatly after those churches were passing well planted by Paule, there sprang vp in them seducers, and heresies: lastly, neither yet could there be said to be any churches in the East, or in the West: because they were neuer voide of contentions, not only betweene the catho­licks and the heretikes, such as arose from the catholicks, but also euen among the godly fa­thers themselues: as the histories doe plenti­fully make mention: in so much that for these dissentions and sects, the christians were wōt to bee skoffed at in the theaters and stages a­mong [Page 191]the infidells: as also at this day wee are all derided for the same cause, among the Turkes and Iewes. But as in the primitiue church, by those contentions of the christians it was no consequence, that therefore they were not the people of God: so, neither at this time by ours can any man prooue it iustlie a­gainst vs: but that indeede the contrarie may rather be concluded, because it is the proper­tie of good wheat, that is, of the gospell, wher­by Gods people are gathered into his church, that where it is sowen, 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 [Page 192]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 [Page 193]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: [Page 194]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 [Page 196]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 rites and ceremonies, wherein the vnitie was, be polluted with diuers superstitions: yea and especially, if also the Sacraments, institu­ted of Christ, be corrupted, and wholly disor­dered, so that a good conscience can not bee partaker of them: but what if the heauenlie trueth also be banished from them, and in the place thereof preached and defended the do­ctrines of deuills? what also if thou canst not there bee suffered to bee silent, but shalt bee constrained, either to denie Gods trueth, and to subscribe to diuelish vntrueths, or else to spill thy life and blood?

XVII. He which is departed from the church of Rome, hath not thereby broken the vnitie of the Church, nor is seuered from the bodie of Christ.

In as much therefore as wee are accused of apostasie or a backsliding from the catholick and apostolick church of Christ, and are saide to haue broken the vnitie thereof, because we would no longer communicate with the con­gregations of the Romish church in vngodly superstitions, & idolatrous seruices: but choose rather to follow the aūcient doctrine, seruice and discipline, renued through gods benefite by the true seruants of Christ: wee protest be­fore God and his angels, & the whole church euen to the worlds ende, that they doe an ex­ceeding iniurie, not onely to vs, but also to the holie ghost, and to all the auncient church: Sith in this matter we haue done no otherwise nor doe, then wee are commaunded to doe by the holie ghost, taught by the fathers, yea and counselled by the Papists themselues.

XVIII. A confirmation of the former opinion.

For the Lord hath especially forbidden, 1. Cor. 5.11 2. Cor. 6.14 Tit. 3.10 Rom. 16.17 Ca. 24 q. 1 c. 24 & 26 & q. 3. c. 9 that we should haue any fellowship, with ido­laters, and obstinate apostataes and heritickes, in their idolatries and heresies. Nor otherwise do the fathers teach (as they are alleadged for witnesses euen in the canons) then, that not onely if there be a man, but also, if there bee a [Page 198]church, which renounceth the faith, C. 24. q. 1. c. 29. & holdeth not the foūdation of the Apostles preaching, and in which Christ doctrine abideth not: it is to be forsaken. Neither for any other cause was the old church of Rome so celebrated of the fathers, that which then flourished, & was holie, and called the mother of the churches: but because it constantly retained the doctrin receiued of the Apostles, all the rest for the most part slipping away. But now what the do­ctrine of it is, and what seruice, and how farre it is fallen from the auncient doctrine in ma­nie things, it is too too well knowne. We ther­fore moreouer protest, that we haue made no other separation from the church of Rome that now is, but as we are constrained by the word of God, & as we must needs obey God, so commaunding vs: and therefore least wee should still abide in an apostasie from the apo­stolicke and catholicke church, wee haue iud­ged it our partes and dueties to returne at length to the same againe, and to depart from the idolatries of this filthie polluted Romish companie.

XIX. We are not simplie departed from the church of Rome, but [...], in some respect.

For we haue not simplie and in all thinges forsakē the ehurch of Rome: but only in those things, wherein it hath fallen from the aposto­licke church, and euen from it selfe, and from the old and sound church: nether are we gone [Page 199]with any other meaning, but that if it would returne amended and reformed to the aunci­ent state, wee would also returne vnto it, and haue communion with it, and in their owne congregations. Which that it maye one day come to passe, wee beseech the Lord Iesus with our whole heart. For what were more to be wished of euery good man: thē that where we were by our baptisme borne a new, there we might liue euen to our liues end? so it were in the Lord.

I Hier. Zanchius with my whole familie, pronounce this to be witnessed to the whole church, euen to the worlds end.

XX. The whole catholicke church is not suffered to erre, but euerie particular church may.

Wee beleeue and acknowledge, that this catholicke church, as wee haue before de­scribed it, is so gouerned by the holie ghost: that he neuer suffereth the same wholly, & all of it, to err: because it euer preserueth in some godlie men the light of the trueth, and retai­neth the same pure and sounde by their mini­sterie to the ende of the world, and deliuereth it to posteritie. To which purpose, wee doubt not but that tendeth which Paule saide, 1. Tim. 3.15 The church is the pillar and ground of trueth, because without the church is no trueth: but in the church it is alwaies reserued: sith there is e­uer more some congregation, great or smale, wherein the word of trueth doth sound. But [Page 200]of euerie particular church, wherein there bee euer good and badd mingled together, wee know the reason is farre otherwise. For first, in these congregations, either the pure word of God is preached: or else with it, vntruethes are also taught. For where no ministerie of the word is, ther we acknowledge to be no church. If therefore together with the trueth, there may also false assertions be taught: howe can that congregation be said, that it cannot erre, when it doth manifestly erre? And if the pure word of God be onely taught, then the repro­bate hypocrites, which beleeue it not, doe al­waies erre, when they reiect the light of the trueth, and walke in darkenesse: and of them is almost in euerie place the greatest number. As for the godly, Mat. 24.24 though they are neuer suffe­red so to erre, that they cōtinue in their error and perish: Christ himselfe saying, Gal. 2.11 &c. 1. Cor. 1.11 &c. Gal. 1.6 &c. The elect can not be seduced, no not by the miracles, and wonders of Antichrist, namely, not to the end, & to their destruction: yet that they may erre, aswell e­uerie one seuerally, as many gathered toge­ther, and that not onely in manners, but also in the doctrine of faith, wee are manifestlie taught by the histories both sacred and eccle­siasticall, and by that which hath happened to godlie and holie byshops, and their churches, in the East and in the West.

XXI. A confirmation of the former opinion.

Peter doubtlesse did erre at Antioch, & ma­nie [Page 201]in the church of Corinth, and more in that of Galatia, being seduced by the false Apostles did most grossly erre: though they were soone after called back againe by the Apostle from their errors. Dauid also taught that the verie sheepe of Christ may erre, Psal. 119.176 when he said, I haue gone astray like a sheepe that is lost: and why were the ministery of the word in the church, need­full for all the godlie, if they could not erre? Sith therefore euerie godlie man in each par­ticular church, and the same a true and pure church haue often and doe often erre: & that hypocrites are neuer indued 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 [Page 202]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, [Page 203]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 [Page 204]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 [Page 205]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 mā ­ner 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.

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 Christ, and he shall raigne in the house of Iacob for euer: and the Apo­stle, that he is as the sonne ouer his owne house, and this house we are: that is, the church: and in ano­ther place, that he is the head of the church, Eph. 5.23 & the same is the Sauiour of his bodie.

II. Christ ordereth his church partly by himselfe, and partly by assistance of fellowe labourers.

But the gouernment, wherewith Christ gui­deth his church, we know to be two fold: one, wherein he of himselfe, and by his holy spirit, without any help or seruice of man, Phil. 2.13 Eph. 1.23 raigneth inwardly in the hearts of beleeuers, and wor­keth in them to will and to performe, and is e­uen [Page 207]all in all: and mooueth vnto that which is good, defending vs from euill against Sathan, the worlde, and all our enemies: The other, wherein he so guideth the church, as hee also vouchsafeth to vse the help and ministerie of others, aswell Angells, as men especially, to the preseruation of the church; As of Angells the Apostle speaketh, Heb. 1.14 They are ministring spirits, sent forth to minister, for their sakes which shalbee heires of saluation: 1. Cor. 3.5.9 and of men, he saieth, Wee are Gods ministers, by whome yee haue beleeued. For like as in a man the head of it selfe, by vertue of the minde, which liueth & worketh chieflie therein, doeth so rule the whole bodie, that it also vseth the helpe of euerie member to the profite of the whole bodie: so Christ, the head of the church, doth in like sort beare himselfe in the gouernment thereof, not for his owne cause, or that hee needeth our ministerie, but doth it for our necessitie, yea for our manifest commoditie and honour.

III. A difference betweene the ministerie of An­gells, and of men.

By the way wee acknowledge a difference betweene the ministerie of Angells and of men: sith the Angells are not sent either to teach in the church, or to administer Sacra­ments, but to performe other dueties, & those for the most part inuisible: neither come they ordinarily alwaies, and to all, but at such time, and to such persons as God sendeth them: but [Page 208]the ministerie of men is apparent and perpe­tuall, and pertaineth to euerie one.

IV. Jt was most aduisedly done, that Angells should not teach in the church, but men.

And wee know it was most wisely and ad­uisedly done of God, that Christ should teach in his church, not by Angells, but by men: both, because we can not more willingly suf­fer our selues to be informed familiarly of our equalles, then to be taught of spirits of a farre diffring nature, with an vnaquainted maiesty: and also, because we might more easily be de­ceiued of Satan, falsly faining himselfe to bee sent of God, and transforming himselfe to an Angel of light. And those surely in our iudge­ment are two not the least causes, why the sonne of God, when he was to fulfill the office of a teacher in the church, would bee made a man, and our brother, and familier, and like vnto vs in all thinges sinne onely excepted: whereto that same tendeth: Heb. 4.15 Heb. 2.12 Heb. 1.1 I vvill declare thy name to my brethren, in the midst of the congregati­on will I praise thee: and that same, In these last daies he hath spoken vnto vs by his sonne, namely, being nowe made man, and liuing familiarlie in the church.

V. There be two kinds of men especially, whose ministery Christ vseth to the gouernment and preserua­tion of the church.

And although there be not one member in [Page 209]this whole great body of the church, but Christ vseth the same to some profite of the other mē ­bers, 1. Cor. 12.7 and so of the whole bodie, as Paule tea­cheth: yet wee acknowledge two principall kindes of men, whose help and seruice he is wont to vse for the gouernment and preserua­tion of the church: namely, first, teachers, and others to administer the word, sacraments, & other ecclesiasticall dueties: then, godly prin­ces and magistrats, whose ministeries or offi­ces we confound not, but acknowledge them to be distinct and verie diuerse: among which differences this also is not the least, that the ministerie of teachers is alwaies verie necessa­rie to the church, but of politicke magistrates not so: sith the former the church cannot bee without, but the other, it often hath wanted and may want them.

VI. About what matters especially the ecclesiasti­call ministerie is imployed.

But as the summe of christian pietie, consi­steth in three things: in faith in Christ: in con­tinual repentance, that is, in the mortification of our flesh, and of our sinnes, and quickening of the spirite: and lastlie, in charitie towards our neighbour: so also wee acknowledge three principall parts of the ecclesiasticall ministe­rie. First to teach, and to preach the worde of the gospell, and also to administer the sacra­ments, and offer vpp the publike sacrifice of praise to God, through Iesus Christ: Secondly to [...] [Page 222]declared by the Apostles: and lastly, to do all such things, which though they be not expres­sed in the scriptures, yet doe belong to order and to decencie, and do make for edification and not for destruction, according to the ge­nerall rule giuen by the Apostle, 1. Cor. 14.40 that all things ought to be done in the church in order, decently, and to edification. Neither thinke wee that any au­thoritie is giuen vnto ministers beyonde the boundes of the word of God, or to any other ende, then for edification: & therefore we de­nie that one Bishop or all Bishops together, haue authoritie to appoint any thing against the scriptures: to adde or detract any thing, or chaunge any thing in them: to dispense with the commaundements of God: to make new articles of faith: to institute new sacraments: to bring new rites into the church: to prescribe any lawes, which may binde consciences, or may be thought equall to gods law: to forbid any things, which God hath graunted, and left free: or lastly, to commaund any thing, with­out the word of God, as necessary to saluatiō: sith not the whole church can haue or truely be said to haue this authoritie.

XXI. The Bishops which are also princes, their poli­ticall authoritie is not denied.

By the way we disallow not, but that bishops, which are also princes, besids their ecclesiasti­call authoritie, they haue also their politicall rites and secular powers, euen as other prin­ces [Page 223]haue: the law of commaunding in secular causes, the law of the sword: some of them the law of choosing and confirming kinges and emperors: and of directing and ordering o­ther politicall matters: and to constraine peo­ple that are their subiects, to do them obedi­ence: and therefore we confesse, that their po­liticall commandements, which may be kept without breach of Gods law, are to be obeyed by their subiects, not onely for feare, but also for conscience sake. Rom. 13.5. For we know that all power is of God: Rom. 13.1.2 and vvhosoeuer resisteth the power, resisteth the ordinance of God: and that kings are to be honoured, 1. Pet. 2.17 and that we ought to be sub­iect to our princes and rulers, in all feare not onely to the good and curteousse, but also to the frovvard and vniust.

XXII. Marriage ought to be free aswell to ministers of the church as others. Of marri­age.

And we beleeue, that this is verie necessary and behouefull to honestie, to the saluation of ministers, and to the honor of the ministerie it selfe, and consequently to the true gouerne­ment of the church: that it should be permit­ted as freely vnto them, as it is to al Lay men (as they cal them) to marrie: sith Christ forbad it to no kinde of men, nay, speaking of single life he said, that not al mē do receaue this, (name­ly to lead a single life): meaning that, which the Apostle in round wordes expounded: 1. Cor. 7.9 Heb. 13.4 namely, he which cannot containe, he must marrie [Page 224]a wife. For marriage is honourable among all men & the bedd vndefiled, as with the Apostle wee confesse.

XXIII. Jt is good and commendable, if any being indu­ed with the gift of continencie, abstaine from marriage.

Meane while we denie not, but they which are indued of God with the gift of a pure sin­gle life: they may more fittly attend vpon di­uine causes, and more easily serue the church, then they which are married: by reason of ma­nie greeuous cares and troubles which mar­riage bringeth with it, and whereby often times, euen against our wills wee are drawne awaye from following the diuine causes, to deale in domesticall and troublesome busi­nesses of this life: as the Apostle also saieth, the vnmaried careth for the things of the Lord, 1. Cor. 7.32 howe he may please the Lord: but he that is married careth for the thinges of the worlde, howe he may please his wife. And therefore as these men haue their iust commendation, which do therefore take a wife, that they maye liue with a cleane and pure conscience to God; So also do we thinke them worthie to be commended, who there­fore choose to themselues a chast single life, that they may the better employ their labour on the church: and in the same do liue so long as they can.

XXIV. Mariages are to bee contracted in the Lord, and are reuerently to be esteemed.

And we know and confesse, 1. Cor. 7.39 that all maria­ges ought to bee contracted in the Lord, by the law of nature, and the law of God, yea and by honest customes of all places, and are reue­rently to be esteemed: Mat. 19.9 and that no man may put away his lawfull wife, vnlesse it be for fornication: but if any vnbeleeuing woman, through hate of religion, will not remaine with a beleeuing husband, he ought not by force to keep her: for one that is faithfull is not in subiection in such thinges: 1. Cor. 7.15 but God hath called them in peace.

XXV. Both he which hath put away an adulteresse, & hee which is forsaken of an vnbeleeuer: may no lesse contract newe mari­age, then hee vvhose vvife is dead.

We also beleeue that aswell he, which hath lawfully put away an adulteresse, or is forsakē of an bnbeleeuer, maye marie againe, as he whose former wife is dead. For that saying of the Apostle is euer most true and profitable to all vnmaried persons and widowes: Jt is good for them, if they remaine euen as I: but if they can not containe let them marie: 1. Cor. 7.8 for it is better to ma­rie, then to burne.

XXVI. That some should bee appointed in the church, which should iudge of matrimoniall con­trouersies.

But we allow not, that any of these thinges bee done in the church, without the lawfull knowledge, iudgement and sentence, of the church, and some christian magistrate, if there be one: and therefore that some godlie, skill­full and wise men ought to bee appointed in the church, which may discerne and iudge of matrimoniall causes and these matters: that nothing be done rashly or vnaduisedly, least euerie one should thinke lawfull, whatsoeuer he listed: but all thinges should be done law­fully, to edification, and without iniurie to a­ny: 1. Cor. 14.26 Rom. 2.24 and least the name of God should through vs bee euill spoken of among the infidells.

XXVII. They which are rulers in the church, ought to take care, that the children of the faith­full, may be christianly instructed: and that they may be taught in learning, and ho­nest artes.

With these is ioyned the care of children: wee therefore beleeue it is verie necessarie to the continuall preseruation of the church, not onely that each seuerall man haue a care to instruct his children in true godlinesse, in christian dueties, in learning and honest artes: but also, that the whole church haue a speciall [Page 227]regard thereunto, that they may be made fitt and profitable both for the church and com­mon wealth: whereto belong both publicke grammer schooles, exercises of honest artes, and ecclesiasticall catechizings.

XXVIII. Ministers with their families ought to bee main­tained, Of stipends and church godds. with honest and liberall stipends.

Wee also beleeue that the church cannot well bee gouerned, vnlesse such necessarie maintenance be bestowed on the ministers, as whereby they and their family may liue in an honest estate: For no man, except he haue whereupon to liue; Mat. 10.10 can do his duetie: & Christ saieth, the workeman is worthie of his wages: and the Apostle writeth largely thereof in more thē one place: 1. Cor. 9.7 &c. shewing by many reasons, that ministers which serue the churches ought to receiue of the same church what so is needfull for them: 1. Tim. 5.17 &c and that they haue good right to demaund the same: so farre from offence is it, that they should take it, as some would cauill: yet notwithstanding couetousnesse, aswell in all other as chiefly in ministers we do with the Apostle vtterly condemne: 1. Tim. 3.3.8 as also wee allow not prodigalitie: and we teach that both these faultes are to be shunned and auoyded.

XXIX. The church goods should not be wasted, but be bestowed on the maintenance of mini­sters, and other godly vses.

And whereas manie goods haue in times [Page 228]past, and yet in some places are giuen to chur­ches, by the liberality of princes & other god­lie persons: wee iudge that if any church haue such goodes, great care is to be had, that the same be not wasted, nor conuerted into pro­phane vses, and much lesse into sacriligious v­ses, nor fained to bee so conuerted: but to bee onely bestowed vppon that purpose whereto they were giuen, euen to a godly intent. And wee well allowe of that auncient partition of church goods, where one part went to the bi­shops, that is, to the teachers, Deu [...] [...] and ministers of the word, and their families; another, to the clerkes, that is, to students and such as were ordained to the ministerie of the church: and to them that attended on the church: the third part, to poore people and trauelers: a fourth part to repairing of churches and schooles, to which parte also, belong not onely the houses of ministers, teachers, studentes, libraries and bookes, all kinds of instruments and thinges necessarie for churches and schooles: but also spittles and hospitals, and other such like pla­ces, where such liue, as are peculiarly to be re­leeued and cared for of the church.

XXX. VVhat manner of tēples or churches christians ought to haue; what language to vse therin: of churches and cere­monies. what habitt & apparell: what holie dayes to bee kept: to whome they must praye: and lastly that the ceremonies which were not prescribed by Christ and the Apo­stles ought to be free.

And sith it is none of the least causes, why faithfull people, so farre forth as may bee, are wont and ought to dwel together in the same cities, townes and villages, that they might not onely priuately among themselues, dayly nourish a cōmon faith by godlie conferences, & practise mutuall charitie by christiā duties, but also that they might meete together in certaine places, & at certaine knowne times, publikely to praise, & pray vnto God, to heare his worde, to receiue the sacraments, to per­forme publicke workes of charitie towardes the poore: which thinges indeede cannot be done without language, without rites & ce­remonies: therefore concerning thē also, what our opinion is, we will briesty declare. Seing it is beyond all controuersie, that all thinges in the church ought to be done to edification, & all shew of superstition ought to be auoided, we iudge, that true pietie, and the churches edification requireth, 1 Temples or churches. first, concerning places, that, if they may vse the olde and prophaned temples, the same must be cleane purged of all idolls, and all reliques and monuments of i­dolatrie and superstition. 1 Cor. 6.16 For vvhat agreement hath the temple of God with idolls? 2 Language. Moreouer no lāguage is to be vsed, but that which is known to the whole congregation. For what edifica­tion can come to the church by an vnknowne language? 1 Cor. 14 28 the Apostle surely commaundeth thē to keep silence in the church which speak languages, if there be no interpreter. Thirdlie [Page 230]all pride and vanitie of garmentes are to bee shunned, and all those ornaments, 3 Garments which doe rather beseeme the prophane theaters of the Gentiles, then the sacred temples of christiās: and which rather tend to delight the flesh, thē to edifie the spirit: but all things must be done in the churches with most high reuerence and modestie, as in the verie sight of God and his Angells. And albeit concerning the fashion of garments, which ministers ought publikly to weare, either in their ministerie, or out of it, we doe not thinke it a matter to bee so stood vpō, that for it, the peace of the church ought to be troubled: yet where they come neerest to the simplicitie of the Apostles, there wee iudge the church rather to bee approued. 4 Holie-daies Fourthly, that vpon euerie Lords day the cō ­gregation should come together, and make an holie assemblie: sith we see, that euer since the Apostles time that day hath beene religi­ouslie consecrated and dedicated to that ho­lie businesse. Next vnto the Lords day we can not but allow of the hallowing of those daies likewise, wherein we keep the memorie, and the auncient church did celebrate, the natiui­tie of our Lord Iesus Christ, of his circumcisi­on, his passion, his resurrection, his ascension into heauen, his sending downe the holy ghost vpon the Apostles. Vpon other daies, euen as each church shall thinke to be conuenient: so also let them call an holie assemblie, to the word, to the sacramēts, to prayers, or collects. [Page 231] Col. 2.16 But euermore let all superstitious obseruati­on of dayes be farre from them. 5 Praiers. Fiftlie, that prayers may be made to God onely, and to Ie­sus Christ, without inuocation of Angells or any Saints that are dead: euen as the Prophets and Apostles did, and the whole auncient church, as it is manifest to bee seene in the old collectes, Heb. 13.56 (to say nothing of Gods owne com­maundement) who will haue this sacrifice of praise and of the mouth to be offered vpp to him onely. 6 Ceremo­nies. Sixtly, concerning rites and cere­monies to be kept in the church, the same pie­tie and edification of the church doth require, that they should not so bitterly and sharply bee controuerted, as though the contention were vppon life and death: but should be left to euerie congregation in free choise, as wee read in Socrates and other ecclesiasticall wri­ters, it was in the olde church: concerning which matters in generall wee allow and im­brace both the epistles of Augustine to lanua­rius. Tom. 2. ep. 118 & 119 For these tend to the churches edificatiō.

XXXI. Publike fastes ought sometime to be commaun­ded and the same are most profitable & commendable: Of fastes. yet no man must be constrayned to them.

It appertaineth also to a profitable gouern­ment of the church: that as priuate fastes are in mens free choise, so also to the publike fastes al men are to be counselled, but no man to be constrained. The commoditie of fastes [Page 232]cannot sufficiently be commended: yea it of­ten happeneth that they are verie needfull, so that godlie magistrats, and ministers of the church are compelled to commaund publike fastes vnto the whole church; for the appea­sing of some greeuous wrath of God: as it was wont to be done in the old testament, and in the primitiue church: not that by them we cā deserue remission of sinnes, and mitigation of gods anger: but that by taming of the flesh, the spirite may be stirred vp more feruently to call vppon God, & to appease him by faith­full inuocation. By the waye it pertaineth to the churches edification, that no mans con­science bee compelled and bounde vnto such fastes: sith they ought to proceed from a free, willing, and truely humbled spirite: as also the Apostle writeth of almes to bee bestowed on the poore, that they ought to be done, not with heauinesse or vppon constraint, but as euerie man can finde in his heart.

XXXII. At no time, Choise of meates. not in the times of publike fastes the faithfull ought to bee forbidden any kinde of meates.

Hereof it also followeth, that at no time, either of fastes or not fasts, any kinde of meats is to be forbidden to any: sith none of these things cā defile a man, Mat. 15.11 Tit. 1.15. 1. Tim. 4.1.3 but to the eleane al things are cleane. And the Apostle calleth their do­ctrine, who cōmaund abstinence from meats, for religions sake, the doctrine of deuills: that do­ctrine [Page 233]therefore how can it tend to the chur­ches edification?

XXXIII. Sick people must be visited, Of sickmen and buriall. comforted, and strength­ned in faith: and they that are dying must bee acompanied with prayer, & commended to Christ: & the bodies of the dead reuerently buried.

Neither ought the church to take lesse care of the sicke, thē of the whole, nor of the dead, then of the liuing: seing all are members of Christ and their bodies temples of the holie ghost. We ther­fore acknowledge that it belongeth to the true gouernement of the church, that some godlie and wife men be apointed: which may visite the sick persons, comforte them out of the word of God, and confirme them in faith: and if it happen that those sick persons be cal­led of God forth of this worlde, to encourage and animate thē to their departure: as know­ing, that the soules of the faithfull, so soone as they goe forth of their bodies: do presently passe into heauen to Christ: conuaied thither by Christs spirite, and accompanied with his Angells: and that they are blessed which dye in the Lord; Let them also pray with them, and accō ­panie those, who are departing this life with their praiers, euen vnto the last gaspe, and so commend them to Christ. And we doubt not but their bodies are with reuerence to bee brought vnto the graues: as our churches both in words and in their deedes doe teach: [Page 234]openly witnessing, that they were temples of the holie ghost: nowe indeede destroyed, but shall againe in their time be restored, and rai­sed againe to life, and that eternall. Meane while the graues and churchyardes (or buriall places) must be kept decently and religiously, as it is with vs: & the children, parents, kinse­men, and alliance of the dead, are to be com­forted: & all those offices of humanitie which can be performed, we endeauour to performe vnto them, and teach that they are to bee per­formed. And if so bee, any psalme concerning the resurrection of the dead, bee any where song in carrying of the course, or any sermon made vnto the people, after the dead body is laide in the earth, wherein also some honest mention may be made of others that are dead who religiously died in the Lord: this we doe not disallow: so long as it is not done for the saluation of the dead, but for the comfort & profite of the liuing, and edification of the whole church. Wee beleeue also the soules of the faithfull, loosed from their bodies, do pre­sently passe into heauen to Christ: and there­fore haue no need of our prayers: yet the edi­fication of the church is to be promoted and set forward vpon any occasion whatsoeuer.

34 The church cannot rightly bee gouerned with­out lawfull, free, and christian meetings and Synodes of ministers. Of Sinodes

This also wee are assuredly perswaded, as [Page 235]we learne both by the holie scriptures, and by continuall experience: that the church can not rightly bee gouerned, vnlesse at knowne times there bee meetings of ministers aswell priuate, in each seuerall church; which were wont to bee called consistories or consultati­ons; Synedria. as also publike and common in each pro­uince & kingdome, which for this cause were vsed to be called prouincial Synodes: yea and also so much as may be common to al people in christendome which were called generall councells: wherein it may be determined vp­pon all matters pertaining to the health, pre­seruation, and edification of the church: euery ones free opinion may be heard: & each thing concluded by common consent, and out of o­ther the most approued councells: as we read the Apostles, and all the auncient churches did.

35 A confirmation of the former opinion, wherin of ecclesiasticall discipline, Of disci­pline.

For the church is gouerned by discipline, and without discipline it cannot bee ruled a­right. Discipline is a meanes and institution, wherein wee as schollers of Christ do learne in his schoole, how to liue vnto God, and to do all things according to the doctrine of the gospell, aswell publikely as priuately, to the e­dification of the church, and to our owne sal­uatiō. It cōtaineth therefore the whole course of pietie, the beginning, proceeding, & ende.

36 Discipline two fold.

Further, discipline in the church is two fold, one cōmon to all christian people, which of many is called vulgar discipline: the other, proper vnto ministers, and to men appointed for church-offices, which therefore is vsed to be called cleargie discipline.

37 The parts of vulgar or common discipline.

That common and popular discipline con­sisteth chiefly in these matters: first, for the be­ginning, when any is receiued into the church, he must learne to know God, and Christ, and to call vpon him, and to vnderstand what is his will. This is done by catechizing, wherein e­uerie one is taught the summe of christian re­ligion: and being taught, hee must professe his faith before the whole congregation, & pro­mise obedience vnto Christ and to his church according to the doctrine of the gospel. Then, Rom. 10.10 Mat. 28.20. because not to go forward in the way of god is to goe backward: therefore they which are godly, that they may truely proceed, and goe on in godlinesse, must often frequent the holy assemblies at appointed times and places, and giue themselues to heare the word of God, & make prayers with others, and practise chari­table deedes towards the poore bestowing their gifts and oblations liberally. But seing euen in our proceeding wee doe all fall, some more greeuously and with greater offence to [Page 237]the church, some lesse greeuouslie, therefore the third part consisteth in the censure of our liues and actions: namely that euerie one bee subiect to the censure, Mat. 18.15 1. Tim. 5.20 all the time of his life, & yeeld vnto brotherly correction. And if any haue fallen into a greeuous fault, knowne vn­to the congregation, and being reprehended, hath not truely repented, for which cause hee may deserue to bee driuen forth of the church for a time, and to be bound, vntill he make a­mends, and till he make publike signification to the church of his true repentance: let such a brother be excluded out of the church, and be bound: but when he hath repented, let him be loosed, receiued into fauour, and admit­ted into his former communion. This is the first discipline, the ende whereof is, that euerie one should liue vnto God, and at last also dye in the Lord Iesus.

38 The parts of the cleargie discipline.

By the way, albeit all kindes of men, aswell ministers, as lay men (as they call them) be sub­iect to this christian discipline: yet among the fathers came in a certaine peculiar discipline of the cleargie: whose parte it was to bee ru­lers ouer others, not onely in worde, but also in example of life and diligent performance of their dueties. Of this these were the princi­pall parts. The first, that they should abstaine from many thinges, which otherwise in some sorte might be suffred in lay-men: such as are [Page 238]many delights of the flesh, glorious pompes, sumptuous feasts, costly furnitures, prophane attendants, and such like matters. The second, that they should cast aside al businesses of this life, which might hinder from doing their duetie, which consisteth chiefly in lawfull ad­ministration of the holie things, in preaching the word, and exercising the discipline of mā ­ners: such businesses are warre-fare, marchan­dise, law causes, looking to vittlers & tipling houses, and such base affaires. The third, that they should promise a peculiar obedience to their owne bishop & metropolitane of their bishop in honest matters. The fourth, that they should more diligently then the lay-men ap­plie the reading and studie of the holie scrip­tures, and those artes and tongues, whereby the scriptures may the better bee vnderstood, and likewise their prayers and holy contem­plations. The fift, that they should also apply themselues with a more diligent care, not one ly to the proper duetie commaunded vnto e­uerie one, but also to all those thinges which may seeme to appertaine to edification of the whole church.

39 Vppon the necessitie of the discipline is conclu­ded the necessitie of Synodes.

These are the partes of the discipline, with­out which wee see not how any congregation can be rightly ordered or preserued. And how should this discipline haue any place there, [Page 239]where the ministers doe neuer meet together to know what is amisse in the church, or what is wāting, to make a censure on mens deeds, to iudge vpon doctrines if any new be spread, to consult vppon all things which pertaine to the profite of the church? we iudge therefore that meetings of ministers and ecclesiasticall Synodes are very necessary to a true & whole­some administration and conseruation of churches. Seing neither any ciuill state, com­mon wealth, nor kingdome can stand with­out their senates, counsailes, parlaments as they call them, and meetings. Therefore wee would wōderfully well like, that the auncient custome of the churches might bee restored, that which was allowed, by a newe decree of the emperour Iustinian, namely that in euery prouince, at the least twise in the yeare Sinods might be celebrated: and that sometime also a generall councell might bee called, of the most learned, discreetest and wisest ministers of al prouinces, and embassadours of princes, which professe the gospell: which if euer it might be, in this our wofull & miserable time, wherein so many and such horrible heresies, are euery where recalled out of hell, it would as we thinke doe much good. And wee pray vnto God the father with our whole heart, through Iesus Christ our Lord, that he wil stirr vp the godlie and valiant Constantines, Valē ­tinians, Theodosiies, who by their authoritie may call a councell, in which, themselues be­ing [Page 240]present and moderating the Synode, it might be deliberated friendly and brotherly out of the holy scriptures, of godly agreemēt, peace and saluation of all churches, to the glo­rie of God, and of the name of Christ and sal­nation of all the elect.

40 Errors.

Wee therefore disallow all such thinges, as are repugnant to this foresaid doctrine confir­med by the scriptures: and chieflie these spe­ciall pointes. 1 That the church consisteth of men only, and the Angells not to pertaine vnto the same. 2 That the true church, which is the bodie of Christ, consisteth not onely of the elect, but also of reprobate hypocrites, & that they are true members of the church. 3 That the church doeth so consist of the elect and of true Saintes: that in it should bee con­tained no hypocrites, and that in the scriptures they should neuer bee comprehended vnder the churches name. 4 That the church which was before Christes comming was not a true church, but onely a tipe or figure of it, which was to be gathered by Christ & the Apostles. 5 That the church hath two heades, one, inui­sible and remaining in heauē, namely Christ: and another visible, ruling vpon earth; the by­shop of Rome: with whome whosoeuer doeth not agree in all matters pertaining to religi­on, and obeyeth not him in all thinges, he can not belong to the church nor be saued. 6 To [Page 241]affirme vpon any particular church, that it can not erre. 7 So to binde the church to cer­taine places and persons, as to say there one­ly with thē is the church. 8 Not to acknow­ledge those for Christes churches, which, al­though they hold the grounds of faith: yet in ceremonies, or in some parte of doctrine doe not altogether iumpe with vs. 9 To make a separation from the churches, vpon any error, or for the ill life of some men. 10 To stand in contention, that where true doctrine, true seruice, and right administration of sacramēts is banished, yet that therefore there remaineth the true & Apostolicall church, because there may be shewed a continued succession of bi­shops euen from the Apostles time: and con­trariewise, that those are not true churches, which although they keep fast the true doctrin right sacraments, and pure discipline, yet can not shewe a continuance and succession of bi­shops, neuer broken. 11 That the authoritie of any bishop, in that he is a bishop, is exten­ded beyond those matters, whereunto he is called of Christ. 12 That the church hath authoritie to alter any thing in the scriptures, or to dispense with the commaundements of God, or to make new commaundements that may binde consciences. 13 That it shoulde not be lawfull for ministers to marrie wiues, or at least, to marrie the second time. 14 That ministers may not lawfully receiue stipends. 15 That it is lawfull in churches to vse an vn­knowne [Page 242]language, though there bee no inter­pretation. 16 That it is also lawfull to inuo­cate, besides God, and lesus Christ, the holie men that are dead, and to direct prayers and sacrifices of thanksgiuing vnto thē. 17 That christians may not in the fasting time of lent, and other certaine dayes, eate any kindes of meate. 18 That the church should do well, in praying for dead mens soules, that they might bee deliuered out of the fire of purga­torie.

I. Euerie magistrate, whether godly, or vngodlie, is of God, and therefore no magistrate simply to be resisted.

Wee beleeue therefore, that euerie magi­strate, [Page 243]aswell impious as godlie, Rom. 13.1 1. Pet. 2.13 Rom. 13 7 is from the Lord God, and is the minister of God, for re­uenge of euill doers, and for the praise of well doers: and therefore that he is to be feared, & to be honoured, and his commaundements, which may be done with a good conscience, & without breach of Gods law, Rom. 13.5 to be obserued: and that not onely for feare: but also for con­science sake: namely because the Lord so cō ­maundeth. Therefore in respect that he is gods minister, Rom. 13.2 he is not to be resisted; for who so re­sisteth it, resisteth Gods ordinance, and God himselfe.

II. A magistrate that commaundeth any thing a­gainst God, must not be obeyed.

But yet if a magistrate commaund vs any thing against the will of him who sent, and whose minister he professeth himselfe to bee: we doubt not, with the Apostles, to denie o­bedience vnto him, Act. 5.29 and to say, wee ought to obey God more then man: whenas 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 [Page 246]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 [Page 247]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, expoū ­ded 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 cō ­sultations, 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 [Page 248]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 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, [Page 249]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 [Page 250]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.

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 [Page 251]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 [Page 252]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 [Page 254]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 it in the flesh, as being a fello-worker with the deitie: in his humaine will consenting to the diuine, and pronouncing the wordes thy sinnes are forgiuen thee: as also Leo the first, Epist. 10. c. 4 so expoū ­deth it to Flauianus, saying, each forme (name­ly of God and man) worketh with communion of the other, that which is proper to it selfe: as, the word working that which is proper to the word, & the flesh performing that which belongeth to the flesh. To for­giue sinnes vvas the proper action of the diuine na­ture: and to saye, thy sinnes are forgiuen thee, of the humaine. Thus farre he.

VI. Jn Christ alone is offered the forgiuenesse of sinnes, and of the elect alone, indued with faith, it is receiued.

But like as in Christ alone, our mediatour & redeemer, as the head of the whole church, we haue redemption, by his blood and remission of sinnes; so as without Christ there is none: so also wee beleeue that onely the elect, indued with true repentance and true faith, and in­grafted into Christ by the holie spirite as mē ­bers to their head, are made partakers therof: and therefore although forgiuenes of sinnes bee declared vnto all manner of men by the [Page 255]gospell, yet to the reprobate, as vnrepentant and vnbeleeuing they are not forgiuen: but by their owne fault and blame, their sinnes do still remaine.

VII. All sinnes at once are forgiuen to the faithfull elect.

Wee also beleeue, that as Christ by his one oblation satisfied not for some, but for all our sinnes: so also is offred vnto vs, that are truely penitent, of Christ and in Christ by the gospel, the forgiuenes not only of some of our sinns, but also of them altogether: and the same cō ­municated to vs by the holie ghost: and recei­ued by faith: Mat. 18.23 &c. seing God declared by a parable: that he forgiueth all our debt, not part of it.

VIII. Forgiuenesse of sinnes is bestowed in the church onely, receiued by faith onely, and that onely in this life.

Lastlie, to make an ende, we beleeue, that as in Christ alone, is found remission of sinnes, so the same also is disposed and bestowed in the church onely: and as it was purchased for vs by the merits and blood of him alone, so also it is receiued by true faith in Christ only, with­out our owne meritts: and as in this life onely the gospell is preached, and by it, forgiuenesse of sinnes declared to the repentant and belee­uers; so also we can onely in this life be made partakers thereof: seing after this life there is no place lefte for faith and repentance: and [Page 256]therefore that the church, by her ministerie, can do nothing for the obtaining of forgiue­nesse for men after they be departed this life: Cyp. ad Demetr. as Cyprian also saieth. VVhen a man is once gone hence, there is no place for repentance, no effect of sa­tisfaction. Here life is either lost or gotten: here he must prouide for saluation by seruing of God, and by the effect of faith.

IX. A confirmation of the former doctrine, by the order of the creede.

According to these three pointes we inter­pret this article of forgiuenes of sinnes in the creede: as first, that after the article of the church & communion of Saints, is placed this article, to teach vs, that, without the church, remission of sinnes is not bestowed, nor hath any place. Againe, that the same is placed after the confession of our faith in God the father, the sonne, and the holy ghost, and of our faith, wherein we beleeue the church to be holie, & to consist of the societie and communion of Saintes: to wittnesse vnto vs, that not for our owne merites, but by our faith in the father sonne and holie ghost, and because wee are in the church, and haue communion with all the Saints, therefore we daily obtaine forgiuenes of our sinnes. And finally by this placing of the articles of faith, we may well beleeue and confesse that after forgiuenesse of sinnes ob­tained [Page 257]in this militāt church: there is no more to be looked for of the dead, but the resurre­ction of the flesh, and life euerlasting.

X. Errors.

Thus wee condemne, the error, wherein some do teach, that after the fault forgiuen, there remaineth a debt to be paied for the pu­nishment: and this punishment, being eternall death, by penitencie is chaunged into tempo­rall paines: which we must abide either in this life or after death in purgatorie, vnlesse wee bee deliuered thence by masses, indulgences and other helps. Secondly we condemn their blasphemie, which seeke for forgiuenesse of sinnes, any where then in Christ, and doe so teach. Likewise them which would prooue, that the same may bee applied to themselues and receiued, by any other meanes, then by true faith, and by the holie spirite. Wee con­demne also their sacrilegious doctrine, which teach, that God doth forgiue alwaies to the faithfull, all their sinnes: but euer retaineth some of them which are to be satisfied for, by fasting, almes deeds, prayers, and other works of our owne, or else by the oblations of other men, and sacrifices of priests.

I. Mens soules doe neither dye with their bodies, nor sleepe after they are loosed from the bodie, nor lye still out of heauen or hell, nor be tormented in purgatorie.

WE beleeue, that our soules doe nei­ther dye with our bodies: nor be­ing loosed frō our bodies do sleep: or not sleeping, do lye still in some close place, both out of heauen and hell: nor yet are tor­mented in purgatorie: but that out of the bo­dy also mens soules do liue, vnderstand, & de­sire: and that the soules of the godly do raigne with Christ in heauen, and of the vngodly, are tormented in hell with the deuills: the Lord himselfe saying of them, when the godly and mer­cifull men do decay, that is, depart out of this life, they, that is, their soules, Luc. 16.9 shallbe receiued into e­uerlasting habitations: Luc. 23.43 Luc. 16.23 Act. 1.25 and teaching in another place, that they are with him in paradise: but of the other, by shewing an example of the rich glutton, that they goe downe into hel, that is, into the place appointed for euerlasting fire, [Page 259](as we also read of Iudas) there to be tormen­ted.

II. That the places be diuerse, where the soules of the faithfull, and the vnfaithfull do liue, after the deaths of their bodies.

Nowe, seing the condition and state of the soules of faithfull and vnfaithfull men is so di­uers: we also beleeue that the places into which they passe are diuers: that is to say, euerlasting tabernacles, [...]. Pet. 2.4 or heauen & paradise ordained for the godlie; and hell and the deepes prepa­red for the wicked: sith to one of these places the scripturs attribute an immeasurable light, and to the other exceeding darkenesse, which Christ called vtter darkenesse: and sith the Lord saieth, Mat. 8.12 Ioh. 17.24 that he desireth, that where he himselfe is, there should also bee they, vvhich beleeue in him: plainly meaning, that in the same place, where he is in bodie and soule, the faithfull are and shalbe also: first indeede in their soules, after­wardes at their time they shalbee with their bodies. but the vnfaithful with neither soules nor bodies. So wee iudge it great impietie to say, that heauen is euerie where: sith it is to the vngodlie no where, but to the godlie it is one­ly assigned in the holie scriptures, as their pro­per, and euerlasting seate. And it must needes be graunted, both that bodies are circumscri­bed with their certaine distances of place, yea euen after the resurrection: & also that soules are cōtained at least, (as they speak) definitely.

III. There shalbe an and of this world, & all things shalbe chaunged, though the verie time be vnknowne.

And although it be vnknowne vnto vs, Mat. 24.26 Act. 1.7 Ies. 24.23 & 65.17 & 66.22 Psal. 102.27 Dan. 12.2 Mal. 4.1 2. Pet. 3.13 Apoc. 21.1 Iude. 14.15 Mat. 24 Luc. 25.1 &c. whē the ende of this world shalbe, and that it may not bee knowne: yet we beleeue, that doubt­lesse it shal be: and that then shal be chaunged not onely the earth, but also the heauens: and that there shalbe a new heauen & a new earth: and that all the dead yea the wicked, shal rise againe, Christ calling them to the generall iudgement, by the voyce and trumpe of an Archangell: to the assurance of which things it appertaineth, that the Lord, when he fore­told of the desolation of Ierusalem, did forth­with apply his speach to these matters: name­ly that we seing what happened to Ierusalem, might by those thinges, beleeue also that the same should certainely come to passe, which he then also spake concerning the ende of the world.

IV. At length shall all dead men, haue life againe, and shall rise out of their graues.

We beleeue therefore that as by Adam all dye, so bv Christ all shal bee reuiued, 1. Cor. 15.22 yea euen the wicked also in their bodies: when as euerie ones soule shall take the bodie againe: though we cōfesse that some shall rise to eternall bles­sednesse and some to euerlasting damnation: as Christ saith, and they shall come forth, Ioh. 5.29 that haue [Page 261]done good, to the resurrection of life: they that haue done euill, to the resurrection of condēnation: where­by is confirmed the order also of the resurre­ction, which the Apostle setteth downe, say­ing, first they shall rise that are Christes, then the rest.

V. There shall not bee newe bodies created for our soules, but the verie same, which died shall rise againe.

But we beleeue, that there shall not a newe bodie bee framed for each foule, but that the verie same bodies, touching the substance, of euerie one, which died, shal rise again, though diuersly altered in some qualities: euen as the Apostle reacheth, of the same bodies of the godlie, 1. Cor. 15.36 & 42 &c. by a similitude of the same seede, that it is sowne one manner of bodie, it riseth another: they are sowne corruptible bodies, they rise incorruptible: and so forth: and Iob, witnessing of his hope, (saieth) I know that my redeemer liueth, Iob. 19.25 and, at the last day I shall rise out of the earth: J shall see God my sauiour in my flesh, whom I my selfe shall see & none other, and mine eyes shall be hold him. For with our corporall eies shall wee see Christ returning in the cloudes in his bodie: and also raigning in heauen.

VI. By the example of our bodies after the resur­rection, it is shewed that Christs bodie is not euerie where. Phil. 3.21

But sith the Apostle saieth, that Christ shall [Page 262]transforme our vile bodies, that they may bee made like vnto his glorious bodie: wee beleeue that if Christs bodie, by that glorie which it receiued, by rising againe, receiued also the power to be euerie where in the proper substance, so also our bodies for the same glorie shall also bee euerie where: which, sith it shall not bee: there­fore wee beleeue that neither the bodie of Christ is now euery where in it owne substāce how full of glorie and maiestie soeuer, being it selfe finite or determinate, Ioh. 17.24 & the glory ther­of also finite: especially, sith he said, that where he himselfe is, there he will haue vs to be also: and we shall not be euerie where in our bodies.

VII. Errors.

We cōdemne those impious dotages, both of the philosophers, which taught that mens soules were mortall; and of those heritickes, which thought that the soules of all men once separated from the bodies were in some close places, where they slept, that is, were depriued of all sense and operation of the minde: or els waked, but yet rested, till they resumed againe new bodies, and thē were admitted into hea­uen, or else thrust into hell: as also those, which dreamed that the soules of many godlie men, were cleansed by a certaine fire in purgatory, from the reliques of their sinnes, and their suf­fered temporall punishments. Wee disallow [Page 263]also those, which do not distinguish betweene heauen where we read that the godly are, frō hell and the deepes, where wee read that the wicked shal be: but that make a difference be­tweene them both, only in this, that some are made blessed, some accursed, though they shal be all in one place together. Neither can wee allow of those, which saye, that if not the cer­taine daye and howre, yet the certaine time, month or yeare, may be known & set downe, when the Lord will come, and end this world: notwithstanding that Christ said, it is not for you to knowe the times. Yea and wee accuse those skorners; of whome Peter spake, which thinke that the world shall euer remaine thus: Act. 17 2. Pet. 3.3 &c. denying that there is any life to come & laugh­ing at it. We also condemne those which de­nie the resurrection of the dead; as also those which dreame, that they shall not haue the same, but other new bodies. Also we condēne those that taught, that our bodies after the re­surrection shalbe so spirituall: that they shall be like to a spirite, or as the ayre, and not bee seene nor felt, as some haue also fayned the bodie of Christ was after his resurrection: and since haue also forged, and impudently lyed, that his bodie was, as it were chaunged into his diuine nature, so that it could no longer be called a creature.

I. Aresurrection of the dead, and chaunging of them that are aliue, at the comming of the Lord Jesus out of heauen, being made: Christ shall straight exhibite himselfe to bee seene of them all in the cloudes: and all the faithfull shall meete him in the ayre.

WE beleeue, that the dead rising a­gaine by the ministerie of the An­gells, at the comming of the Lord Iesus: they which shall then bee remaining a­liue, they shall not indeed dye, but they shall in a moment be chaunged, into the same state with the dead that are risen: and then Christ, being come downe from heauen euen in the cloudes, there shall iudge all men, and from thence giue sentence on them, shal shew him­selfe apparently to all: and that all the godlie being taken vpp from the earth, euen into the clouds shall goe to meet him, 1. Thess. 5.1. &c. Mat. 24.3 & 25.31 attended on by the Angells, and appearing in his great maie­stie and glorie: as also he himselfe, and his A­postles haue taught and left in writing.

II. Christ shall visibly returne from one place to a­nother, and that with a bodie visible, lo­call, and determinate.

We therefore beleeue, Christ shall so return visiblie, as he before in the Apostles sight as­cended into heauen: and shall come euen out of that heauen, where he now is: & therefore from that which is farre distant from the earth, and from the clouds, vnto which he shall des­cend: and we beleeue he shall so descend with his naturall bodie, that it must needs be graū ­ted that the same is locall and finite, and con­sequently, not existing euerie where: seing al­so the holie ghost describeth such a descen­ding vnto simple people, which hee sheweth, cannot be made without chaunge of places.

III. The faithlesse reprobates, shall not come vpp to Christ sitting in the cloudes: but remai­ning on the earth shall heare the sentence of the iudge.

But seing the Scriptures do pronounce, on­ly of the godlie, that they shall bee caught vpp into the cloudes, and shall meete Christ in the ayre: wee beleeue, that the vngodlie shall not come vp vnto Christ, but remaining vnder his feete vppon the earth, shall heare that sentēce of the iudge, goe yee cursed into euerlasting fire, when all the Saints, which shal bee aloft with Christ, shall approue the same sentence of the [Page 266]iudge: according as the Apostle thinketh, 1. Cor. 6.2.3 The Saints shall iudge the world, yea and the Angells.

IV. For what causes that generall iudgement was appointed.

And wee beleeue, that for two causes prin­cipally, this iudgement was appointed, wher­in Christ shall sitt as iudge in the sight of all men: the first is, that such thinges as are nowe hidden vnto men, aswel innocencie, faith, and the good consciences of the godlie, as the hy­pocrisie, and vile deeds of the wicked, may be openly knowne to all the world: and thereby be manifestly seene how iust the iudgements of God were euer from the first to the last. Whereuppon also the Apostle called that day the day of declaration. The other cause, Rom. 2.5 is that the reward which was promised aswell to the good for their good workes, as to the bad for their euill deedes should be fully paied and re­stored: as the Apostle saieth, 2. Cor. 5.10 wee must all appeare before the iudgement seat of Christ, that euerie man may receiue the things vvhich are done in his bodie according to that he hath done, whether it be good or euill: whereupon also the same Apostle calleth it the day of the iust iudgement. Rom. 2.5

V. Aeternall life, which shalbee giuen to the elect, is called, and is, a reward: yet due vnto vs onely vppon fauour, and not but for Christs sake.

For albeit it be a meere gift of God, which [Page 267]the elect shall receiue, and purchased by the meritts of Christ alone, yet we doubt not; but it is named, and that it is truely a reward: sith the Lord Iesus vouchsafed to call it so, namely a free reward: seing also that the good works themselues of the godlie, and all the causes wherefrom the same do proceed, are free gifts of God: free election: free redemption: free calling, faith, iustification, regeneration, for­gruenesse of sinnes; and lastly a free pardon of all wants and imperfections wherewith our good works are infected, and a free imputati­on of Christs perfect obedience, wherewith our imperfect obedience is clothed, and made acceptable to god and consequently to speak properly, is a reward, not due vnto vs for our owne workes considered in themselues, but for the meri [...]ts of Christ imputed to vs.

VI. After the iudgement giuen, the godly shalbee presently with Christ in heauen, but the vngodly, in hell, with the deuill & his Angells.

Further more wee beleeue, that presently after the same iudgement, the godly shall fol­low Christ into heauen, but the wicked shal be thrust downe with the deuills into hell: Christ saying to the first, come yee blessed of my father, but to the other, Goe yee cursed into euerlasting fire.

VII. That day shalbe to the godly most ioyfull, and is therefore to be wished for: to the wicked most heauie, & is therefore, euē in the only hearing intollerable.

So do wee beleeue that this last day shal bee vnto them which are grafted into Christ, most happie and ioyfull, and therefore loued & wi­shed of them: 2. Tim. 4.8 and ought to be loued & wished for of vs: and to the wicked, the most accur­sed and wofull day that euer was: and there­fore no maruaile though they hate that day, & cannot abide the mention of it.

VIII. Errors.

We condemne, whosoeuer shall denie that Christ shall truely and in verie deede descend in his humaine bodie from heauen into the cloudes, and then returne with his chosen in­to heauen againe, and would prooue, that it shall all bee without any chaunge of places, onely by appearance (as they call it) & a cer­taine likenesse: to the which the Angells doe affirme the contrarie vnto the Apostles, Act. 1.11 as yee haue seene him ascend into heauen, so shall he come againe. VVee disallowe also, those which teach, that the works of pietie considered in them­selues are the true cause for which eternall life is giuen, and are the true meritts thereof: a­gainst which the Apostle also, saieth, Rom. 6.23 The gift of God is eternall life. Neither doe we approue the opinion of the Chiliasts concerning the thou­sand [Page 269]years: wherin Christ with his elect should remaine heere in the earth, after the latter iudgement: and that they should here liue in the delights, yet honest delights of the flesh, and should procreate children, but Saints: & so at last be translated vpp into heauen. And we condemne, and detest their error, which stand in contention, that the fire whereinto the wicked shal be throwne, shall at the length be quēched: so that all, euen the deuills them­selues shall liue blessedlie in the kingdome of God: flatt against the plaine words of Christ, goe yee into euerlasting fire. Mat. 25.4

I. Eternall life shalbe giuen to all; which by their good workes haue witnessed, that they were truely grafted into Christ, and haue beleeued in Christ.

WE beleeue that eternall life, that is, full and perfect possession of eter­nall life, shalbee giuen in that last daye, vnto all who by the apparent workes of true faith and godlinesse shalbe declared be­fore al Angells and men, manifestly shewed, and by sentence of the iudge Christ pronoun­ced, to haue beene truely ioyned to him, by [Page 270]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 shalbe 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 [...]nued or borne againe by his spirit, & there­fore [Page 271]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 shalbee 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 shalbee quenched and there bee tormented for euer: Christ saying plainely, Goe yee into euerlasting fire. Mat. 25.42

IV. How happie that eternall life shalbe, 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 [Page 272]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 cā 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 shalbee all in all: and wee shall behold his face. And in that citie shalbe 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.