place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with thē we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined cōcerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditiōs in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether cā nor ought to groūded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnāt we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing
commaundeth to be performed faithfully and prudently by the other faculties of the minde and instruments of the body Vpon the 19. chap. Of iustification Aphorisme 6. Whereas I so expounded that place concerning the faith of Abraham out of the 15 of Genesis and the 4. to the Rom. as I saide that that same thing was imputed vnto him for righteousnes which hee beleeued concerning Christ the promised seede I did it rather respecting the matter it selfe then the bare word of faith For I was not ignorāt that both Moses and Paule spake of the faith of Abraham that this faith was imputed to him for righteousnes seing the Apostle manifestly gathering a general doctrine from the example of Abraham adioyneth these wordes But to him that vvorketh not but beleeueth in him that instifieth the vngodlie his faith is counted for righteousnes that is hee is therefore accompted iust with God because he beleeueth in him which iustifieth the vngodlie by which place it most plainelie appeareth that from the true iustification of vs are excluded our owne works and that it is whollie ascribed to onely faith aswell touching the ende as touching the beginning But when the question is asked what cause there is why iustification should be attributed to faith and not to the works thereof it is wōt to be aunswered and that both well and truely because faith not the works thereof doth apprehend remission of sinnes and Christ our righteousnes For by it we are not iustified in respect that it is a worke but in respect that Christ is apprehēded by it by the righteousnes of whom alone being imputed vnto vs we are properlie reputed iust before God and this is that which some say how faith iustifieth not in respect of it selfe but in respect of the obiect which it taketh hold on Thus is it manifest that it is true which I saide how that was properlie imputed vnto Abraham for righteousnes for that hee beleeued God concerning Christ namelie that in him all nations should be blessed and therefore Abraham himselfe also Likewise in the last aphorisme Neither deo wee allow of those which set our iustificatiō in the only remission of sinnes denying the imputation of the iustice and obedience of Christ which we thinke to be repugnant to the Scriptures Esay 7. Achild is giuen vnto vs c Whatsoeuer therefore he did or hath it is wholly ours Rom. 5. As by one mans disobedience many were made sinners so by the obedience of one many shal bee made righteous The disobedience of Adam was the breaking of Gods commaundement therefore the obedience of Christ cōsisteth not onely in his death but also in his whole former keeping of the law Likewise the disobedience of Adam was whollie imputed to vs why not then also Christs whole obedience Also wee are two manner of wayes made sinners by Adams disobedience namelie by imputation of his transgression and by the reall deriuation of sinne that is of concupiscence into vs. Why then should we not thinke the same of Christ The vertue of his obedience to the commaundements of God the father is truely communicated vnto vs so that wee also begine to obey Gods law What lets then why wee may not say that his whole obedience is imputed vnto vs 1. Cor. 1. He is made vnto vs of God wisedome and righteousnes and sanctification and redēption Phil. 2. He became obedient vnto death for which humbling of himselfe and obedience euen vnto death God hath highlie exalted him and in him vs c. He hath deserued by his obedience eternall glorie for himselfe vs as al the schoolemen and fathers do teach Therefore his obedience also to the law is imputed vnto vs for righteousnes Gal. 4. He was made subiect to the law that hee might redeeme those vvhich were vnder the lavve Therefore he kept the law for vs and for our saluation The testimonies of the fathers and also of the learned men of this age for breuitie sake we ouerpasse To conclude we beleeue concerning Christ that as for vs men and for our saluation hee came downe from heauen and was incarnate so also for the same cause he kept the law and did all the other things Vppon the 25. chapter Aphor. 10. and 11.12 When I write this cōfession of saith I write euerie thing vppon a good conscience and as I beleeued so I spake freelie as the holie scriptures doe teach that wee ought to doe My faith is grounded simplie and principallie on the word of God and next somewhat vpon the common cōsent of the whole auncient catholicke church if it doe not gainsaye the holie Scriptures For I beleeue that the thinges which were decreed and receiued of the fathers by common consent of them all gathered together in the name of the Lord without anie contradiction of holie Scriptures that they also though they bee not of equall authoritie with the Scriptures come from the holie ghost Hereupon it is that the thinges which are of this sorte I neither will nor dare disprooue with a good conscience And what is more certaine out of the histories the councells and writings of all the fathers then that those orders of ministers of which wee spake were ordained and receiued in the church by common consent of all the whole christian common wealth And who om I that I should disprooue that which the whole church hath approoued Neither haue all the learned men of this age dared to disprooue the same as knowing both that the church might lawfullie doe so and that all those thinges were ordained and done vppon a godlie purpose and to excellent good endes for edification of Gods children For confirmation sake hereof I haue thought good here to insert that which Martin Bucer of godlie memorie a man both for life and learning most famous hath left written concerning those matters vpon the Epistle to the Ephesians The ministerie of the worde being performed by reading and rehearsing the diuine Scriptures by interpretation and exposition of the same and with exhortations takē there out and also by rehearsall and catechisme which is done by mutuall questions and aunswers of the yong beginner and the catechizer and also by holie conferences and deciding of the hard questions about religion according to this manifold dispensation of wholesome doctrine there are also manie dueties in this function For whatsoeuer belōgeth to the perfectest manner of teaching is with an especiall care to bee vsed in the ministerie of the doctrine of saluation because indeed it ought to be deliuered as a knowledge both of all other most diuine and of all most difficult namelie that he which is man should liue according to God Now they which do teach diligently the artes as they are contained in certen knowne books as if they meane to teach mathematicall principles out of Euclide first of all they will reade and rehearse the same booke by and by they will expound the seuerall words such as euerie one knowes
of his discipline And therefore wee beleeue that it belongeth to the true gouernment and edification of the church that princes should chiefly subiect themselues to be taught admonished and reformed by the word of God whereby others by their example may doe so also the more chearfully and that if they refuse to do it the princes or rulers maye more freelie punish them for it and compell them to their dueties IX Errors We therefore condemne all contemners of magistrats rebells seditious persons enimies of their common wealth and whosoeuer doe either openly refuse to performe their dueties which they owe to their rulers or doe craftely shift the same We condemn by name the error of the Anabaptists saying it is not lawful for a christiā man to beare office much lesse to vse his authoritie ouer his subiectes in the course of religion affirming that it is free for all men to follow what religion he will none ought to be compelled to faith We disallow them also which giue authoritie in religion vnto magistrats onely as they saye for names sake denying that they haue authoritie to call Synodes to consult about religion to reforme churches and to determine out of the scriptures such thinges as pertaine to the peoples saluation and will haue them to bee nothing else but the executors of those things which the bishop appoint As also neither do we allow those magistrats who without a sufficient knowledge in the causes do alter religion vpon their owne pleasures do condemn men neuer heard and spoile and confiscate their goods set downe rules of religion not out of the scriptures but rather against the word of God and beare themselues not as seruants of God in the church of God but as Lords ouer the churches nor will bowe their neck vnder the yoake of the sonne of God For whome that they may haue a greater knowledge of God and better mindes wee praye and beseech God the Father and the Lord Iesus Christ CHAP. XXVII Of perpetuall remisson of sinns in the church of Christ I. There is a perpetuall dispensation of remission of sinnes in the church and thereunto is the perpetuall ministerie of the word ordayned WE haue before confessed that so soone as any one is ingrafted into Christ by his holy spirit he presently obtaineth forgiuenesse of all his sinnes committed and draweth a new life from his head Christ and so is made a liuelie member of the church But because the most holie ones that are in this militant church do daily sinne euē to the last ende of their liues so that they haue still need of new forgiuenesse of their sinnes and also of new repentance and new faith to apprehend forgiuenesse of sinnes in Christ that faith and repentance is stirred vp by the ministerie of the word and sacraments therefore wee beleeue that remission of sinnes is dispensed and bestowed perpetually in the church by the ministerie of the word and sacraments and that the ecclesiasticall ministerie which is perpetuall in the church is ordained thereunto II. What we meane by the name of remission of sinnes And sith there be three things in sinne the action it selfe the wickednesse of the action therefore the sinners fault remaining in him and lastlie the desert of due punishment cleauing vnto the fault then we vnderstand that our sinnes are forgiuen vs when not onely the faulte and wickednesse of the action is not imputed vnto vs but also when as the desert or guiltinesse is taken awaye and the due punishment pardoned For then are our sinnes properlie forgiuen vs and we when wee desire in prayer that our sinnes may be forgiuen vs wee desire not onely to bee absolued from the fault and that the iniquitie maye not bee imputed vnto vs but also that the punishment and condemnation due vnto vs for the iniquitie may be forgiuen and we deliuered from our debts and guiltinesse seing that neither we can say that we forgiue our brethren their debts vnlesse wee set them free from the debt it selfe and from all satisfaction and seing it is certaine that we are not commaunded to aske any thing but that which he will giue vs and that Christ hath cancelled the hand writing of all our debts hauing himselfe made a perfect and full payment and satisfaction III. The afflictions vvhich the children of God endure after their sinnes are pardoned are not punishments and satisfactions for sinnes past but fatherly chastisement for those to come But whereas God after the forgiuenesse of sinnes is wont to afflict and scourge his children with manie torments wee beleeue that God doth it not for that they should by that meanes either wholly or in part satisfie his iustice for their sinnes seing that one full satisfaction of Christ for vs is inough and more then inough but that by them as by fatherly corrections we may afterwards be more warie and take heed what belongeth to the mortifying of sinne that dwelleth in vs and that we should no more so easilie slipp into sinne whereuppon we with Augustine do cal them and teach that they are to bee called T. 7. de pec mer. Rē lib. 2. c. 33 34. not the punishments of sinne but the tryalls of faith and exercises of the Saints IV. Sinnes are properly remitted of God alone freely and for Christs sake our mediatour Wee beleeue also Ies 43.25 that our sinnes are properly forgiuen vs of God onely by meere fauour and for Christ our mediatour sith also it is he alone against whome we properly commit sinne both mediatly and immediatly whē as we breake his lawe Luc. 23.34 and it is alwaies in the power onely of the creditour to gratifie his debtors and to forgiue their debts Whereupon Christ also as man prayed his father for them which crucified him that he would pardon them Luc. 5.21 c and forgiue them their offences when the Iewes said vvho can forgiue sinnes but onely God he partly by holding his peace and partly by shewing a miracle confirmed it Wherefore in that that Christ of his owne authority forgaue sinnes we with the fathers do beleeue it may well bee concluded he is true God sith the same cannot bee done by any meere creature but onely ministerially or as being a minister as they speak in the name and authoritie of God Mat. 18.18 Ioh. 20.23 Which wee knowe was equallie giuen not to one alone but to all the Apostles and so to all lawfull ministers of the gospell V. Christ God and man indeed forgiueth sinnes but in a diuerse manner as he is God as he is man Whereon it also followeth that Christ god and man which wee also confesse together with the father and the holie ghost forgiueth sinnes but he doth it in one sort as he is God and in another as he is man For as he is god he doeth effect the same properly and of his authoritie but as he is man he doth it and did
Iohn himselfe but by some one of Iohns disciples who expounded not vnto thē the true doctrine concerning God and therefore baptized them not rightlie But all the fathers doe hold beyond all controuersie that they which are not rightly baptized into Iesus Christ as the naturall Sonne of God mediatour and so also into his father and the spirite of them both the same must bee rightlie baptized And therefore those twelue were not as being not baptized rebaptized but as being not rightlie baptized Paule did baptize them with true baptisme first teaching them the true doctrine of the trinitie which also Iohn had preached vnto them And thus much of the authoritie of the fathers from whome either in their assertions or in their expositions of Scriptures especiallie where they all for the most part doe agree I dare not decline for my cōscience sake vnlesse I be cōstrained by most apparant reasons Thus I freelie cōfesse to the whole church of Christ The reason also besids the authoritie of the fathers brought as we saw before euen by the fathers out of the verie text confirmeth me in the same opinion This reason is partly gathered out of those words which these Ephesians being asked by Paule whether they had receiued the holie ghost that is the gifts of the holie ghost aunswered saying that they had not so much as heard whether there bee that is whether that holie ghost bee existent whome Paule would haue to bee the author of those gifts so farre from thē it was that they should haue receiued him and his gifts and partlie it is gathered out of the wordes which Paule vsed concerning the doctrine and baptisme of Iohn saying Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus as if he had said you haue not rightlie beleeued in Christ such as he is the sonne of God God seing yee know not his spirite The conclusion followed that therefore they although they were baptised by I knowe not whome into Iohns baptisme yet were not rightlie baptized seing they were not instructed in the doctrin of the person of Christ in whome they ought to beleeue namelie that he was not onelie man and the Messias but also the sonne of God God from whome also from the father proceedeth the holie ghost and consequentlie not in the doctrine of god the father the sonne and the holie ghost in the name of all which baptisme is to be giuen And therefore that they ought to learne the true doctrine concerning the father sonne and holie ghost and resting therein to receiue lawfull baptisme that afterwardes by laying on of hands they might receiue the gifts of this holy spirite which Luke teacheth to bee afterwardes done saying but vvhen they heard it namely those twelue Ephesians what whē they heard euen when they perceiued Paules doctrine concerning true faith in Christ the sonne of God and so in his father and the holie ghost which faith Iohn had also preached and wherein they resting were baptized c. This is the interpretation of the fathers namelie that those twelue were not rightlie instructed in the doctrin of god the father the sonne holie ghost and so neither rightlie baptized and it may be confirmed both by the kindred and cuntrie of those twelue and also by the cause for which Paule letting alone al the rest peculiarly asked them whether they haue receiued the holie ghost since they beleeued By kinde they were Iewes as appeareth by Iohns baptisme vnto which they saide they were baptized and they were baptized by a Iewe. But the Iewes for the most part neuer rightlie held the doctrine of the three persons subsisting in one essence And therefore these 12 Iewes also though they graunted Iesus to bee the true Messias yet they seemed to acknowledge but onely two persons the person of God the father and the person of the Messias euen as the most thought a bare mā but yet such a one as in whome God the father dwelt but that they were altogether ignorāt that the holie ghost was an existing thing the giuer of those graces they are conuinced by their owne words But surely there was some cause why Paule comming into Ephesus where were manie of Christs disciples asked this question of the 12 Iewes onely Surelie it is to bee thought by their aunswer that the Apostle either by their owne talke or by telling of some other of the brethren perceiued that these twelue did not thinke aright concerning the holie ghost Finallie this was the Apostles argument whereby he would prooue by their owne aūswere that they were not baptized with the true baptisme of Iohn Whosoeuer hath bin baptized with the true baptisme of Iohn he hath also heard his doctrine concerning god the father the sonne the holy ghost and hath professed the same and consequently hath knowne also the holy ghost This proposition is not expressed but the proofe of it the Apostle bringeth in the 4. verse saying Iohn baptized c. that is Iohn preached not onely repentance but also faith in Christ namely that he is not onely man the Messias but also the sonne of God God from whome as also from the father proceedeth the holie ghost and that hee shall baptize in the holie ghost and therefore all which desire to bee saued must also beleeue in him as the true Sauiour But you haue not heard this doctrine nor professed it therfore haue not truely beleeued in Christ such as he is For yee your selues say yee haue not so much as heard whether there bee an holie ghost namelie when yee were baptized Therefore c. So consequentlie it remaineth that professing this doctrine and faith yee nowe receiue lawfull baptisme and afterward by the laying on of handes those giftes of the holie ghost This is the declaratiō of the argument according to the exposition of the fathers but Luke as the Prophets and Euāgelists vse to doe cōprehended the whole summe in few words And I praye what absurditie can followe hereō or what iniurie is done to the Apostles narration is the heresie of the Donatiftes Anabaptists maintained nothing lesse For they rebaptize such as are rightlie baptized the Apostle baptizeth them which had not beene rightly baptized as hauing not heard nor professed the true doctrine concerning God he tooke care they should be rightlie baptized And such when they come into the catholicke church we speake of them that bee of yeares of discretion all the fathers teach they must be baptized with true baptisme instructing them first in the doctrine concerning God Christ their Sauiour Touching the text it selfe it is no whitt wrested That their aunswer But wee haue not so much as heard whether there be an holie ghost cā not bee vnderstood of the giftes of the holie ghost it appeareth by Paules demaund following being asked with an admiration Vnto what were yee then
in the same manner that he was to the Apostles namely visibly seeing he saide not I will be but I am neither is there any necessity to alter the sense of those wordes 46 Adde this that if he speake of the same reall presence of his body and that this promise pertained not to the Apostles onely but also to all the faithfull which were then in the world Christ had not spoken a trueth For he was not before his death or after his Resurrection present in a visible presence with all the faithfull which were then in the world and which were gathered together in his name 47 VVherefore the doctrine of the reall and substantiall yet invisible presence of the body of Christ Iesus on the earth and euerie where is not agreeable with the holy scriptures but seemeth to come neere to the Maniches who as Augustine sheweth against Faustus saie that Christs bodie doth invisiblie hang on euerie tree 48 If Christ also satte not at Gods right hand in his bodie before his resurrection and ascension into heauen as the wholle Church confesseth then their doctrine is impious and hereticall which teacheth that Christ Iesus euen from his mothers wombe according to the flesh he tooke hath sitteth at the right hand of Gods power 49 If this also be true which the Apostle teacheth and the whole scripture confirmeth and the Catholike Church confesseth that Christ Iesus not only then sate at his Fathers right hand after he ascended into heauen but also is so placed in the same at Gods right hand as he is neuer read to sitte at such a right hand in any other place then in heauen therefore then it cannot onely not be saide according to the holy scriptures that Christ Iesus sitteth any other where at God the Father his right hand then in heauen but also it is false that he also so sitteth in the earth that he is no lesse present really in substance of his body in the bread of the Lords supper and in euerie place then he is in heauen 50 For the Apostle also in other places and specially in the epistle of S. Paule to the Hebrues denieth that he is vpon the earth namely in a corporall presence for as much as hee sitting at the right hand of the throne of maiestie in heauen executeth his office of priesthood 51 Moreouet wee hold beyond all controuersie that Christ sitting at Gods right hand is a figuratiue speach seing God to speake properly hath neither right hand nor left hand neither is it lawfull to imagine any carnall thing concerning the seates and thrones in heauen wherein they are saide to sitt and often-times in the scriptures this word sitting is vsed besides other significations for dwelling ruling exercising iudgment and for resting 52 But that the Apostle Paule ment not by this phrase that Christ Iesus in his owne bodie is truely and substantially present in all places besides that which hath bin already saide it is also euident by that which for declaration sake he adioyneth 53 For to this sitting of Christ at Gods right hand the Apostle addeth for declaration sake three thinges First that Christ is so placed at Gods right hand that he is aboue all principallitie that is that he hath no creature aboue him or equall to him no not in heauen but is made higher then the heauens and al heauenly things then he addeth that all thinges are made subiect to him that is that there is nothing beneath him ouer which he hath not power and authoritie thirdly that he was giuen to be a head of the church 54 Now as we said that whatsoeuer wee haue before spoken of the resurrection from the dead and so of the ascension ought to bee vnderstood according to the humane nature of Christ so wee thinke with the sound fathers that these thinges also must bee vnderstood especially according to the same humane nature 55 The exaltation of Christs humane nature aboue al things may be vnderstood two waies either in re-pect of the locall placing as this he ascended aboue all the heauens that the meaning may be the humane nature was placed locally aboue all created things or in respect of the excellēt preheminence of the dignitie and power thereof then the meaning may be Christ euen touching his humane nature was set ouer all created thinges and to him was giuen power and authoritie ouer all things For in these two manners any thing of the same kinde is said to bee ouer another eiin place or in dignitie 56 If then this saying be vnderstood the latter waye thereupon the vbiquitie cannot be proued seing Christ in that in his humane nature he may vse his authoritie ouer all creatures although he be not in substance of body euerie where If the former way then he is not euery where seing that which is euerie where is aswell beneath and at and within as aboue all creatures 57 But Paule doeth plainely teach that Christ touching his humane nature did so rise from the dead that hee was no longer among the dead and so ascended into heauen that hee was no longer on earth and so being exalted aboue all creatures sitteth at the fathers right hand that he is nether beneath nor within created things seing all thinges are put vnder his feete 58 Neither can the head bee saide to bee in it owne substance where the feete are although it be in them in vertue and operation and indeed aswell the head to the feete as the feet to the head are ioyned together in their substāce by the sinues and by the soule 59 But the Apostle saieth Christ Iesus is giuen for a head of the church namely according to his humanitie nowe the head is aboue all the bodie 60 The Apostle therefore ment nothing lesse by his wordes of Christs sitting at Gods right hand then to conclude that Christs bodie in it owne substance is present in all places Wherefore they doe great wrong to the Apostle which by their cauills labour to conclude this out of his words 61 Neither can any such Vbiquitie be proued by any necessary consequence out of that article of faith 62 For although it were graunted which cannot bee graunted that by the sitting at Gods right hand the humane nature is made truely by it selfe omnipotent yet vnlesse it bee prooued to bee so made omnipotent that it is also made infinite and immeasurable it can by no meanes bee conuinced that Christs bodie in it owne substance is euerie where present 63 For so is this the onely cause why God also in his owne essence is euerie where that if ye take immeasurablenesse from him he cannot be saide to be euery where in his owne essence 64 And if also yee faine an infinite body and therefore euerie where yet that it is whollie in all places at once you shall neuer prooue while the world stands vnlesse yee can shewe that the same body is also a most simple essence seing God is
draw life frō that but we must also draw it from this To declare plainly this neere and reall copulation of our flesh with the flesh of Christ he brings a similitude of waxe not that it euerie way agreeth in all thinges as is manifest but because it fittly sheweth our communion with Christ to be reall and substantiall And this he ment when concluding he said not onely spiritually but also corporally that is not onely in respect of the spirite but also in respect of the bodie both Christ is the vine and we his braunches This therefore he spake not of the manner of our coupling to Christ whether it be spirituall or corporall but of the thinges which are coupled namely that not onely our soules and our spirites are most neerely ioyned with the soule and spirit of Christ but also our flesh with his flesh This is to be gathered out of the aduersaries proposition against which he argueth which is that wee are not ioyned with Christ in flesh Coll. 500. B. These aduerbs therefore spiritually corporally in Cyrill doe not signifie the meanes by which we are vnited to Christ the vine but the things which are vnited as is already said and declared But the meanes also Cyrill graūteth to be spirituall that is by our faith and by the spirite of Christ for in euerie place hee teacheth and specially vpon the sixt of Iohn that we eate the flesh of Christ by faith And by this eating he prooueth our incorporation Vpon the 13. chapter The 7. aphorisme If any shall make exceptions concerning the law thus were not the elect in the old Testament indued with grace to keepe the law as wee in the new are indued with grace to beleeue the gospell I answer They were but not to the hearing of the law as vve are with faith to the hearing of the gospell but because they first beleeued in the euangelicall promises concerning Christ and for that cause receiued the gift yet but vnperfectly and in part onely to keep the law not because they heard the law but because they beleeued in Christ to come that alwaies the obedience of the lawe might follow of the faith in Christ euen as an effect followeth the cause Vppon the 24. chapter Aphor. 1. When wee saide that the signification of a Sacrament is so receiued that not the word alone nor the element alone but the element together with the word is called a sacrament we ment nothing els but that as the word alone without the element or signe cannot bee said to be a Sacrament so neither cā the signe without the worde For a Sacrament as the church hath vsed to define it is a visible signe of an inuisible grace add by the word that is by Christs institution consecrated to that purpose that is altered from the common vse to that matter So Augustine Tom. 5. de ciuit Dei lib. 10. ca. 5. The visible sacrifice is a sacrament or a holie signe of the inuisible sacrifice And in D. de cons dist 2. ca. sacrif A sacrament saieth he is a visible forme of an inuisible grace And the same Augustine Tom. 9. in Ioh. tract 80. saith concerning the word of the gospell the vvorde commeth to the element and so is made the sacrament euen that visible vvorde as it were A sacrament therefore according to the receiued signification in the church we doe euer did acknowledge to bee a visible signe And whereof of an inuisible grace But from whence hath it the vertue to bee signe of such a thing from the word of Christ the institutor For take away the word and it shal be no Sacrament Pull away the word saieth Augustine and what is the water but water This is the meaning of our words not that the word is the sacrament or to speake properly any parte of the Sacrament in as much as a Sacrament is defined to bee a visible signe of an inuisible grace but because without the word a visible element cannot be a Sacrament of an inuisible thing but therefore it is the visible signe of an inuisible thing because by the word of the Lord it is instituted thereunto Irenaeus also making no mention of the word because that is alwaies supposed hath left in writing that the Eucharist that is the Sacrament of the Eucharist consisteth of two matters an earthly that is the signe a heauenly that is the thing signified neither yet the thing signified is the signe or the Sacrament but because the signe cānot be without the thing signified for else wherof should it bee a signe therefore hee said that the Sacrament of the Eucharist consisted both of an earthly matter that is the signe and a heauenly matter that is the thing signified This belongeth to the confirmation of that which we said concerning the word and the element Vpon the 25. chapter Of baptisme The third aphorisme Of the water it appeareth in the Acts where it is manifestly shewed that neuer any thing was mixed with the water by the Apostles Other forme of baptizing besides that which we haue in the 28. of Matthew Christ did not institute and that the Apostle did simplie follow Christ is beyond al cōtrouersie Where as therefore we read in the Acts that the Apostles baptized some in the name into the name of Christ that doth nothing pertaine to the christian forme of baptisme Iohn indeed baptized into the name of Christ as it appeareth in which name notwithstanding as Ambrose expoundeth it the trinitie was closelie signified as the person anointed that is of the sonne in that he had taken the nature the person annointing that is the father and the annointing that is the person of the holie ghost But Christ himself expresly set downe the proper forme of baptisme saying in the name of the father of the sonne and of the holie ghost Wherefore it is manifest that the phrase of speach to be baptized into the name of Christ doth nothing belong to the forme of christian Baptisme Which is also hereby confirmed that wee neuer reade that the Apostles baptized any saying that they baptized them into the name of Christ but we read onely that many were baptized in the name and into the name of Christ Then what mēt the holie ghost by that forme or manner of speach he ment in my iudgement summarily to shewe thus much First in that they which professed faith in Christ were commaunded to be baptized that it should be done by the name authoritie and commandement of Iesus Christ yea that they should be baptized in this forme In the name of the father the sonne and of the holy ghost euen by commaundement of Christ Therefore they were baptized in the name of Christ that is according to the commandement forme prescribed by Christ Secondly they which were so baptized as they were now incorporated into Christ by faith in Gods sight and admitted into the fellowship of the new couenant so are they by
this signe of the new couenant consecrated vnto Christ in the sight of the congregation sealed for to hold fast the faith in him and to performe obedience to his commaundements and to bee ingrafted into the bodie of his church and receiued into the communion of Saintes and to a perpetuall amendment of life and to a continuance of faith in Iesus Christ to their liues end For the whole church and euery of the faithful are baptized into the death of Christ and buried with him whereof the signe is the very dipping into the water that thereby we may learne that throughout our whole life we must die vnto sinne and liue vnto righteousnesse which is to be truely baptized into the name of Christ who died and was buried for vs. The fourth aphorisme The substance also of the law yea the canonicall law is perpetual and for euer to be holden For Christ came not to destroy the law or the Prophets touching the substance of doctrine And it belongeth to the substance of the law of circumcision that they which are the couenant should be sealed vnto god with the signe of the couenant But now the signe of the couenant is baptisme which succeeded circumcision Coll. 2. Add the place of Peter out of the Acts. 2. ver 38. Repent ye and be baptized euerie one of you in the name of Iesus Christ for remission of sinnes and yee shall receiue the gift of the holte ghost For the promise is made vnto you and to your children to all that are a farre of euen as many as the Lord our God shall call To whomsoeuer therefore the promise of saluation by Christ belongeth to them also belongeth baptisme But Peter teacheth that the promise belongeth to the yong children of the faithfull therefore yong children are to be baptized Aphorisme 6. Whereas wee saide that Paule baptized againe those of whome it is spoken in the 19. of the acts as being not rightly baptized we said it without preiudice to any learned interpretor for we condemne none Onely we desire the reader to conster fauourably of that word rebaptize For we meant not that they which were rightly baptized were afterwards baptized againe but they which were not baptized with true baptisme where the true doctrine of God the father the sonne and the holie ghost went before it they after Paule had taught them the true and sound doctrine of Christ then they tooke true baptisme and after baptisme by the laying on of handes receiued the holy ghost and the gifts thereof this to speake properly was indeed not to be rebaptized but to be truely baptized Now why I thought so and do yet thinke I was induced by the authoritie both of the fathers and especially Ambrose and Hierome so expounding that place and also by a reason drawne from the text it selfe Touching the authoritie first neuer any of the fathers did teach that these words and when they heard it they vvere baptized were the words of Paule spoken of them which heard Iohn Baptist but expoūded them as the words of Luke spoken of them which heard Paule So Chrysostome Tom. 3. in act hom 40. So Occum in act ca. 19. So Augustine Tom. 7. cont Petil. ca. 7. So Gregory Tom. 1. in euang hom 20. So Bede in act ca. 19. So all the rest Moreouer most of them do in plaine tearms write that these twelue disciples were baptized by Paule or at least by Paules commandement as hauing not bin rightly baptized before because they heard not the doctrine of the holie ghost nor were baptized into his name Ambrosius Tom. 2. de spi san ad Theo. imp ca. 3. Lastly they themselues also which said wee haue not so much as heard whether there be an holy ghost were afterwards baptized in the name of the Lord Iesus Christ And this abounded vnto grace because they then by Paules preaching knew the holy ghost neither must it be thought a contrarietie because although afterwardes no mention is made of the holy ghost yet it is beleeued and that which is omitted in wordes is expressed in faith For when it is saide in the name of our Lord Iesus Christ by the vnity of the name is fullfilled the whole misterie neither is the holy ghost separated from the baptisme of Christ because Iohn baptized to repentance Christ in the holy ghost Thus farre Ambrose Hierome Tom. 6. in Ioel. ca. 2. pa. 66. Therefore saith he the sauing health of God cānot bee seene except the holy ghost bee powred downe and who so saith that he beleeueth in Christ and beleeueth not in the holy ghost he hath not the eyes of perfect faith Whereon also in the Actes of the Apostles they which were baptized by Iohns baptisme into him that was to come that is in the name of the Lord Iesus because when Paule asked them they aunswered wee know not whether there be an holy ghost they were baptized againe yea they receiued true baptisme because without the holie ghost and the misterie of the trinitie whatsoeuer is receiued in the name of the one or the other person is vnperfect c. Augustine cont Petil. cap. 7. coll 498. saieth Paule baptized those twelue either because they had not receiued Iohns baptisme but lyed or else if they had receiued it yet they had not receiued Christs baptisme For he thought with Cyprian and Tertullian and other fathers that Iohns baptisme and Christs did differ of which matter more hereafter Of our owne writers also that learned man Wolff Musculus about the place of the Act. 19. thinketh as Ambrose doth in his cōmon place the place of baptisme whose words because he hādleth that place very largely we wil not repeat and before Musculus Bucer both on the third of Matth. and on the fourth of the epist to the Ephes vpon Math. he hath these words To those Ephesians which had beene baptized with Iohns baptisme not knowing what it was because as then they knewe not the holy gnost wherewith Paule had preached that Christ should baptize them wee reade that he said Act. 19. Iohn baptized indeed with the baptisme of repentance saying vnto the people that they should beleeue in him which should come after him that is in Christ Iesus Nowe what do we else or ought we to do in baptizing For ours is also the baptisme of repentance so long as those whome we baptize we also burie into the death of Christ that is we ascribe them into that nūber which throughout all there life must die vnto sinne and liue vnto righteousnesse and yet shall not receiue that neither but by the gift of Christ Therefore of such as be of years of discretion whom we baptize we require their faith in Christ the infants we commit vnto the church to be brought vp to the same faith Therefore Paule would neuer haue rebaptized those Ephesiās if they had beene baptized with Iohns baptisme that is with that baptisme wherewith he vsed to baptize into
obey the bishop presbitery next vnto thē These those superior bishops did call together all their whole clergie and did instruct them in knowledge and the diligent execution of their office But whereas it was the Lords will that his people should mutuallie loue among them selues and should mutually care one for another euen as farre and wide as might be possible for all christians are one bodie the holie fathers ordained that the bishops of each prouince for then all the romaine iurisdictions were distributed into prouinces should meet together with their presbiteries so often as the necessitie of the churches required but alwaies twise in the yeare and there they should enquire concerning Christs doctrine and discipline howe the same was administred and how it prospered in the churches that where they found anie default they might correct it that which they knew to be well they might confirme and set forward And that these Synods might also bee ordered aright and orderlie they would haue the Metropolitaine the bishops of euery mother cittie to be the chiefe directors to call them together and to guide thē For in each prouince the head citty wherin was the māsion or seat of the chiefe gouernor was called Metropolis or the mother cittie And therfore they inioyned vnto these Metro politaine bishops a certen care charge ouer al the churches throughout their prouince that if they should vnderstād of any thing taught or done amisse either of the ministers of the churches or of the cōmon sort that they should giue warning therof in time if by their admonitions they could not amēd the same thē for the correction therof they should call a Synode of bishops for it was not graunted vnto thē that they should execute any iudgement vpō their owne authority ouer churches which had bishops of their owne for the power of iudgmēt ouer both clergie laity was only in the hāds of the bishop elder of the same place And the bishops themselues were iudged by the Synods Therefore when there were any bishops to bee ordained for churches it was decreed that they should assemble at the same church withall if it might without hurte of the churches if not with some at the least two or three of the bishops of their owne prouince which if he were not alreadie elected should guide and gouerne in the election of the bishop and the election being done should examine it and inquire of the man elected most seuerelie and make due proofe of his whole life and of his skill and abllitie to performe the office and duetie of a bishopp And then at last should inuest him in his bishops function All which thinges were instituted and serued to this end that there might be as much know ledge and mutuall care betweene churches the ministers thereof as could be possible both for the remoouing expelling of all scandalls of doctrine and life and also to the earnestes and more effectuall maintaining prouoking encreasing of the edification of faith a life worthie of Christ our Lord. In so much as if any one did loyter or neglect their owne duetie the other bishops might be readie to help yea euen so farre forth as to the suspending of the obstinate and vtter casting them out of their bishops function Wee should consider what Saint Cyprian writeth to Stephan the romaine bishop concerning Martian bishop of Arelatensis who fell into the sect of Nouatian booke 2. Epist 13 and which he writt in his 3. epistle and first booke Of a certaine flock distributed vnto euerie one of the shepheards and which hee spake in the councell of Carthage as hee writt to Quirinus Nowe further when the world beganne to be full of churches that the Metropolitanes had also neede of their peculiar care for not all there beginning now to grow very many had other skil inough or watchfulnes inough for their place for euer and in all orders of mē there be few that doe excell the care of some prouinces was committed to certen bishops of the chiefe churches as to the bishop of Rome of Constantinople of Antioch and Alexandria and afterwards of Caesarea Cappadocia and certaine others as by reason of the great encrease of churches of the faithful necessitie did require But notwithstanding these primate bishops whom afterward they called Patriarches had no authoritie ouer the other bishops or churches more then as I said before the Metropolitaines had ouer the bishops and churches of their prouinces Euerie one did owe a speciall care and diligence to that portion of the churches that belonged to him it was his duetie also to admonish the bishops in time if any had offended or neglected his duetie and if admonition preuailed not then to add the authoritie of a counsell Among these the first place was giuen to him of Rome both for the reuerence of S. Peter and also for the maiestie of the cittie Which reason the fathers afterward following gaue the second place to him of Constantinople as being a second Rome and the bishop of the emperiall sea whereas Antioch before had obtained the second place among these patriarches But as the nature of man depraued by ambitiō did euer labour more that his rule might stretch farre then to gouerne well these patriarches by occasion of this generall care of the churches committed vnto them drewe vnto themselues first the ordaining of their neighbour bishops and by that ordaining they crept by little and little and at last confirmed a iurisdiction ouer such bishopps and their churches which mischiefe when it grew to bee verie great there beganne a grieuous contention for a vniuersall rule ouer all churches which the first that laboured to get vnto himselfe was one Iohn bishop of Constantinople vnder the emperour Mauricius concerning which cōtentiō there are extant many epistles among the epistles of S. Greg. booke 5.6.7.10 At length vnder Phocas hee of Rome obtained this title of vniuersall bishop which the bishops of that sea beganne more and more by degrees to abuse euen vntill by occasion first by diuision of the Empire vnder Charles the great afterwardes by dissentions of princes and nations whereby they tore and rent the power of the emperors of the West and other kinges they exalted themselues into that antichristian power which nowe they bragg of hauing oppressed the powers first of bishops and then of all kinges and emperors Thus therefore hath Sathan ouerthrowne the holesome obedience and gouernment of the clergie orders For the romaine Antichrist got to himselfe an immediate rule ouer all both clergie and laitie hath dissolued broken the care and charge of bishops such as were good bishops ouer those that were committed to their trust But seing it must needs be that all orders of clerks must haue their gouernors ouerseers therefore the power of bishops must be restored as also of Archdeacons and al others by what name soeuer they be called to whome
anie portion of gouerning and keeping the clergie is committed and also a watchfullnes and inquirie that there be none in this order vngarded or vnlooked vnto Thus farre Bucer not onely rehearsing but also commending the custome of the auncient church ordaining diuers orders of ecclesiasticall functions whereof we before spake I should also haue had consideration of those churches which albeit they imbrace the gospell of Christ Iesus yet they still retaine their bissiops and Archbishops both in deed and name What that in the churches euen of the protestants neither bishops indeed nor archbishops are wanting whome hauing turned the names out of good greeke into badd latine they call Superintendents and generall Superintendents yea there also where neither those old names in good greeke nor these newe in ill latine are vsed at all yet there are wont to bee some superior persons in whose hands is almost the whole authoritie The controuersie then hath beene about the names but seing wee agree about the thing why should wee cōtend about the names By the way as I did not disallow the Fathers in that matter whereuppon the question is so can I not but loue the zeale of our men which do therefore hate those names because they are afraide least with the names the old ambition and tirannie should bee brought in againe to the destruction of the church Aphorisme 12. For neither did Christ ordaine any such head neither would the fathers admit therof because it was not expedient for the church but contented themselues with the foure Patriarches of Rome Constantinople Antioch and Alexandria all which were of an equall authoritie and power and euery of them conteined within his owne bounds as also it was decreed in the coūcel at Nice cōfirmed in others that not without many very weightie causes whereof in my iudgement this was not one of the least least there should bee a doore set open to tirannie in the church but rather if that any one durst attempt any thing against the sound doctrin of Christ against the libertie of the church then the other archbishops with their bishops of no lesse authoritie might oppose themselues against him suppresse his insolencie and cut of his tiranny The church in respect of Christ is a kingdome in respect of men which are in it and ether rule or be ruled it is an Aristocracie Aphorisme 21. These be two questions farre differēt whether bishops may also be princes and princes bishopps keeping also their principalities in their hands and whether they which are both bishops and princes besids their ecclesiastical authoritie may also haue ciuill power ouer those that are their subiects and so whether their subiects must obey them as princes or not In my Aphorisme I spake not one word of the former question for it was not needful but onely of the latter Now who seeth not how I shewed by apparent demonstrations that princes must be wholly obeyed howsoeuer rightfullie or wrongfullie they bee made princes For why should not they that are subiects both to the princes and Archbishops of Colone Mentz and Treuers in matters that are not repugnant to christian pietie be obedient vnto them Surely it were meere sedition in them not to obey them And if to these why should not they also which are within the iurisdiction of the bishop of Rome in the same matters for the same cause obey him For there is one and the same reason of them all Of the former question as I saye I spake not at all neither purposed I nowe in this briefe confession to discourse thereof knowing that all are not herein of one opinion much may be said to and fro both wayes that place in the 20 of Mat. Yee know that the Lords of the Gentiles haue dominion ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you some expound it one waye of the Apostles onely and ministers of the word others another waye of all Christs disciples and all christians An appendix to the eleuenth chap. Of Christ the redeemer or of the person of Christ THey which write that the essentiall proprieties of the diuine nature are reallie communicated to the humaine nature not that they be in the same either essentiallie and formally or subiectiuelie and habitually but onely by the reason and respect of the personall or Hypostaticall vnion for so they speake darkelie indeede and ambiguouslie when both they might and ought to speake plainer if they meane this in no other sense then as Vigilius writ and thought namely that the proprieties of the natures are made proper to Christ himselfe but are common to the natures betwixt themselues not in thēselues but in Christ that is in his person I will not surelie gainesay them neither do I thinke that any good or learned man will gainesay them For Vigilius according to the catholick churches doctrine speaking out of the councell at Calcedon said and declared that the proprieties of the humaine nature were made commō to the diuine in the verie same sense that the diuine are also saide to bee communicated to the humaine But now these proprieties of the humanitie as to suffer or to die are so communicated to the deitie that for all that yet the verie deitie is not made in verie deede passible or mortall the cause whereof Vigilius setteth downe to be this namelie because to die and to suffer are not made common to the deitie but onely in the person so that they can not truely be said but of the humaine nature by it selfe and of the person in respect of the humaine nature Wherefore we must euen so thinke and saye altogether of the communication of the diuine proprieties Vigilius owne wordes bee these booke 5. chap. 2. And now sith out intention is chiefly bent against those which following the error of one nature doe with a willfull obstinacie resist the decree of the Calcedon councell I thinke it not amisse for the remoouing of their vaine contradictions and beating to peeces their glassie opinions with the mallett of truth to rehearse some fewe things concerning the humaine nature of the sonne of God which they euerie waye denie to be in him and to shew what want of christianity is in them and how farre of they bee from the hope of euerlasting life It is a rule of the catholick faith to confesse one and the same Lord Iesus Christ as true God so also true man one of them both not two into one the same without all time borne of the father the same in time borne of the virgine so that each of these births do so hold on Christ that he suffred not any losse in either retaining in himself that was proper to him both waies that is that the nature of the word should not be chaūged in the flesh the nature of the flesh was not swallowed vpp in the word Hereuppon the same Lord Iesus Christ