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
ouerthroweth common-wealthes This is our faith concerning the gospell of our Lord Iesus Christ IX Errors We condemne therefore the Antinomi whosoeuer disallow the morall law and cast the same out of their churches as contrarie to the gospell or nothing appertaining to christians and do reproue those magistrats which labour to bring in Moses politicall precepts among their people CHAP. XIIII Of the sacraments of the nevv Testament BEcause God to make perfect that communion with Christ wherein consisteth the whole participation of saluation would not onely vse the word of the gospell by it self alone but also other external signes applied and ioyned to the worde of which two consisteth a Sacrament Therefore after our confession of the gospell wee haue also adioyned our confession of the Sacraments and the same briefe and plaine and agreeable to the holy Scriptures and chiefest articles of our christian faith I. VVhat wee meane by the name of a Sacrament We knowe that a Sacrament is properly a holie couenant or oath and promise on both sides that is made betweene God his people not simply but established and confirmed by sacred rites ceremonies as it manifestly appeareth in the Sacrament of circumcision betweene God and Abraham and betweene Christ and vs in Baptisme which succeeded the circumcision Therefore Sacrament is ofteÌ„ taken of the Fathers for that whole action either of Baptisme or of the Lords Supper wherein there goeth before a promise on both sides holily confirmed with external rites and seales or signes and euen with the bloode of Christ But afterward by a Synecdoche they vnderstood by the name of Sacrament onely the rites and signes added to the word And this last signification hath beene much vsed in the church We therefore call a Sacrament according to the significatioÌ„ receiued in the church not the word alone nor the element alone but the element water or bread wine ioyned with the worde of the gospell according to Christs institution according to that same of Augustine To the element commeth the worde and then it is a Sacrament II. Sacraments of what things they bee Sacraments But because euerie Sacrament is a Sacrament of some thing this thing wee saye is that which is meÌ„t in the word of the gospell namely the grace of God in Christ or rather Christ himselfe with grace saluation placed in him For him doth the gospell wholy propound or set out vnto vs and vnto his communion as the word so the Sacraments also were instituted and do draw our mindes by their signification and therefore that which is outwardly giuen wee call it a signe of him which is to be receiued in wardly and that which is done without we cal his seale which the holy ghost worketh inwardly in our hearts III. Of vvhat parts a Sacrament consisteth Hereby also we knowe of what parts properly consisteth a Sacrament namely of the word and outward signe but so as they be referred to the thing signified and represented by them and whereof they are a Sacrament For that wherof any thing is a Sacrament can not be the Sacrament it selfe nor parte of the Sacrament sith euerie Sacrament is a Sacrament of some other thing then it selfe Meane while we doe not simplie separate the thing it selfe from the Sacrament neither do we denie but among the fathers and most of the godlie and learned writers vnder the name of Sacrament is comprehended that it selfe whereof any thing is a Sacrament as by the name of Baptisme not only is vnderstood the outward washing with water and the word but also is contained the verie inwarde cleansing of the conscience from sinne regeneration Therefore we embrace that saying of Ireneus of the Lords supper that it consisteth of an earthly matter and a heauenly Neither doe wee our selues vse to forbeare such kinde of speaches when we talke of the sacrameÌ„ts but yet in this sence not that it is properly a part of the sacrament sith it is rather that to the participation wherof the sacraments doe bring vs but that the sacrament hath a mistical relation vnto it and by the band or knott of this relation the earthly matter is coupled with the heauenly And thus doe wee reconcile many sayings of the learned writers and of the Fathers which seeme to haue some diuers and contrary meanings when indeede their opinions are one the same euery where most of them calling sacramentes simply by the names of signes figures tokens tipes antytipes formes seales sealinges cerimonies visible wordes and such like names others saying it consisteth of an earthly matter a heauenly which howe it is to be vnderstood we declared euen nowe but all often calling the sacraments by the names of those things whereof they bee sacraments after the vse of the holy Scriptures when as notwithstanding all men haue ment and professed in the name of sacraments these three thinges the word the signes added to the word and the thinges where of they are signes IV. Causes why the Lord would haue the external signes added to the word of the gospell and why they are called visible words We beleeue also and freely confesse that these visible signes by Gods institution were added and ought to bee added to the word for a more full and firme confirmation of the word in our mindes sith it is euen vnto such an ende that euery where among all nations they vse to put their seales to writings and to testaments Which is also the cause why Augustine calleth the outward signes the things obiect to our sences visible wordes because indeed they were instituted to this ende and added to the word that they might doe that which the worde doeth that is that the same which the worde signifieth to our eares the signes may represent to our eyes other sences and so might confirme the word and promises of God and as by the word faith is stirred vp in our mindes so also by the outward signes as it were sealed with seales it might be more throughly confirmed and increased and lastly that as the worde so also the holie signes be instruments of the holy ghost by which wee are brought vnto that communion with Christ and do conioyne therein And we haue no doubt but all this was instituted of God for our infirmitie and ignorance and for the weakenes of our faith that the same might be helped not onely by the word but also by the viâ—ible signes by which faith properly we take hold on Iesus Christ and grow together in him V. VVhere the words of the institution are not rehearsed there is no sacrament therefore without vse they bee nothing but as they are in their owne nature But as we beleeue that the signes are added to the word not for superstition but for greater confirmation of our faith so also that the word in administration of the sacraments is necessarie not to charme vs but to stirre vp faith in vs so that where the
indeed such a magistrate is not in that behalfe the minister of God Wherefore if we must be subiect and obey the magistrate for conscience sake not for feare onely Rom. 13.5 then we conclude that where we cannot for conscience obeye him neither ought wee there for feare to obeye him In other matters Rom. 13.2 whoso resisteth the power we knovve that he resisteth God and shall receiue to himselfe damnation III. We must praye for all magistrats that vvhat there dueties are they may indeede performe and what the duetie of euerie magistrate is But seing the duty of euery free magistrate is to haue a diligēt care both in making lawes in giuing iudgement and also in punishing offences that their subiectes maye liue vertuouslie and after Gods lawes the summe wherof is that we should liue in this world Tit. 2.12 soberly therfore chastly and honestly and rightly therefore peaceably with our neighbours and godlilie towardes God and that no princes can performe this of themselues vnlesse God indue them with a knowledge of their duetie stirre them vp both to will and to performe therefore that which we do according to the Apostles precept Phil. 2.13 1. Tim. 2.2 the same wee teach others that they should also do namely that they must pray for all magistrats of what sorte soeuer that they maye both bee willing and able to performe that which is their duetie so may bring to passe that we may lead a quiet peaceable life in all honestie and godlinesse that is that wee may liue all friendly and in peace on with another that a publike honestie may be obserued and true pietie and religion preserued and encreased IV. It belongeth principally to a christian prince to take vppon him the care of christian religion And if he bee a christian and godlie magistrate wee beleeue that it chieflie belonges vnto him that besides the regard of the publike and politick good and profite of the publike and politick peace and honestie he should also take the peculiar care of christian religion sith the Lord hath made him the keeper of both the tables Ios 1.8 Deu. 13.2 c. and commaundeth him that as a prince he alwaies keep the law of God in his hands that he may punish aswell idolaters and blasphemors false Prophets and seducers as murtherers and adulterers and the same is aboundantly confirmed by examples of godlie kings in Israell and christian princes Constantine Valentinian Theodosius Iustinian others who not onely as priuate men but also as kings serued the Lord according to his commaundement euen as concerning their duetie and office Tō 2. ep 50. Saint Augustine most learnedly noted out of the second Psalme and declared it to Boniface V. The office of a godly prince concerning religion is two fold and wherein it chieflie consisteth Now sith the duetie of a godly prince that is a magistrate which hath a free power ouer any people and authoritie within his iurisdiction to institute and reforme religion is twofold which hee oweth to Christ and to the church in the cause of religion one about such things as belong vnto religion the other respecteth men which are in his iurisdiction and subiect vnto him for the first our beleefe is that he should diligently take heede that by the pure word of God rightly vnderstood and expounded by the verie word it selfe and according to the principles of faith that which they call the analogie or rule of faith religion may be instituted in his dominion or kingdome or where it is instituted may bee kept found and pure or where it is corrupted may be restored and reformed to the glory of God and saluation of his subiects For this we read hath beene commaunded of God and of Moyses and euer obserued of all godlie princes VI. A declaration of the former opinion by the parts We beleeue therefore the duetie of a godlie magistrate is first to knowe out of Gods word generally and according to the summe of the pointes of faith which is the true and christian religion and which is the apostolicall doctrine whereunto the church is to bee reformed that he may do or dare to do nothing onely by the iudgement of others but also vpon his owne sure knowledge Then this being thus knowne to haue a care that ministers which are meet men for the office not by his owne choise but according to the rule of Gods word may be chosen called and ordained Thirdlie to bring to passe that by them both the doctrine of saluation deliuered in the holie scriptures may be set forth expoūded and often beat vppon and also the sacraments according to Christs institution administred yea and the discipline ordained of Christ exercised Fourthly to haue a regard to this that schooles may be erected wherein aswell good artes and tongues may bee diligently taught as also the holie scriptures faithfully expounded and the studious may learne the summe of christiā wisedome Fiftly wherby ministers and teachers may be held in their duety and so true religion by them preserued in the church to do their best that priuate cōsultations yea and also prouinciall Synodes as is saide before may at least twise in the yeare be called Sixtly to carrie a speciall care to the goods of the church that they maye bee bestowed on the right that is on the true godly vses and that all necessarie things bee supplied to the church and to the ministers thereof VII A godly prince ought not to deale with all men of a diuerse religion after one manner But seing to say something brieflie of the other duetie of a prince concerning religion there be diuerse kinds of men which a prince may haue vnder his gouernement namely either meere infidells or such as indeede professe Christ but yet are also open idolaters or in manie things apostataes from the apostolicall church or in some article of the faith manifest heritikes or else erre vppon simplicitie or such as are rightly persuaded in all matters we doe certainly hold that a prince ought not to vse one kinde of measure towards all these sortes for some of them are to be loued cherished and honored some to bee winked at some not to be suffred other some to be quite cut off and none must bee permitted to blaspheme Christ or to worshipp idolls or retaine vngodlie ceremonies VIII All men must be subiect to the higher powers and all the higher powers must be subiect to Christ himselfe and to his word Lastlie we beleeue that euery soule that is Rom. 13.1 euerie man none except and therefore also euerie inferior power must bee subiect to the higher and greater power yea and that superior power also no lesse then the inferior and all other men must bee subiect to Christ the king of kings and Lord of all Lords Apo 17.14 1. Tim. 6.15 For it is Gods will that they should al kisse the Sonne and bowe their neckes vnder the yoake
the gift of constancie in the faith the end is our glorious resurrectiō euen eternal life I say for this other principal foundation of christian religion what cā be said more plainly more largely thē that which hath bin in the councells of Africa determined out of the scriptures by Meliuitanus Arausicanus others against the Pelagians which were written by Augustine to say nothing of others in manie bookes against the same Pelagians Concerning the holy Catholike Church what is there needfull to bee knowne which hath not beene most plentifully and plainely set downe by Augustine aswell in other places as especially in his bookes against the Donatists euen out of he foundations of the holy scriptures But it is a matter of great moment to knowe what and where the true church of Christ is being out of the church there is no saluation and therefore it is an article of faith not of the least accompt About the points of the sacraments also if a man will cōtent himselfe with the simple truth what is more euident then the doctrine which the auncient fathers Iustine Ireneus Tertullian Cyprian and chieflie Augustine haue deliuered out of the scriptures and left vnto vs in their writings One saith Like as Iesus Christ being by the word of God made flesh had flesh and blood so also we haue learned that the foode hallowed by him by the word of prayer and thanks giuing is the flesh and blood of the same incarnate Iesus Christ euen according to those words of Christ This is my bodie But Christ that is the vvorde was made flesh without anie chaunging of it selfe into flesh but onely by a hypostaticall or personall vnion therefore neither is the bread made the body of Christ by any transubstantiation of it selfe into the body but onely by an vnion and that not a physicall or bodily or hypostaticall but onely a sacramētall vnion Also he saith by that foode namely of the blessed bread our blood and our body is nourished by a certaine chaunging of it selfe namely into Christ therefore that chaunge which is made in the supper is not of the bread into Christs body nor of Christ into vs but of vs into Christ by reason of our ingrafting as also wee reade in Augustine that Christ should say speaking of the receiuing of the Eucharist I shal not be chaunged into thee but thou shalt be chaunged into me The same man saith vnto this the foode of the Eucharist none is to bee admitted but they that beleeue that our doctrine is true being washed with the water of regeneration vnto remission of their sinnes so liuing as Christ hath taught them Therfore no infidells and heretikes nor they which haue not receiued the baptisme of Christ not they which liue in such apparent sinne and wickednes that they giue no notice to the church of their amendment are to bee admitted to the supper Another of them saieth the eucharist consisteth of two matters an earthly and an heauenly The bread though it be sanctified yet he calleth it an earthly matter why so because it comes from the earth it existeth on earth and is eaten with an earthly mouth the body of Christ he calleth a heauenly matter not because the substāce of it is out of heauen but partly because it is taken into vnitie of the person of the word and partly because it is in heauen endued with heauenly qualities For although in the hypostasie which is the very word it bee euerie where yet in the owne proper essence it is only in heauen and not on earth Whereupon it also followeth that it is not eaten either by earthly men or by the teeth of an earthly body but onely of those men who being borne from aboue do carrie the image of heauenly men eate it in a heauenly manner namely in soule spirite And yet notwithstanding the very bodies also of the faithful while they eate onely an earthly matter they also participate of a heauenlie matter to their glorious resurrection are nourished by it as the same author in that place very learnedly expoundeth I think that by this which I haue spoken out of the creede concerning foure principal partes of christian doctrine your Hon. can well gather such is your piety learning wisedome what is to be concluded concerning the whole body The summe is this that those bee the true churches of Christ and therefore called of vs the truely defensed citties of Christs kingdom which professing generally the sacred scriptures and specially the catechisme in all places receiued doe so reuerence the auncient church and auncient fathers hauing therefore friendshipp and communion with them being now in heauen that neither in their opinions nor yet in their expositions of the holy scriptures they will easily decline from them but onely then whenas they bee forced to dissent both by manifest wordes of the holy scriptures and also by testimonies and consequences beyond all doubt necessary drawne from the principles of faith This surely was counted for a notorious fault in Nestorius and it is written to bee the cause of his vile heresie that contemning the fathers and trusting vpon his owne witt he expounded the holy scriptures after his owne braine What speake I of Nestorius yea that the same contempt of the fathers and some confidence of their owne witts and their owne learning did cause diuers more besides otherwaies verie notable men to fall into sundrie heresies I could easilie shewe out of the Ecclesiasticall histories and councells if the breuitie of an epistle would suffer me For whence I pray was it that after that most holy councell at Nice so many heretikes forth with arose of whome some oppugned the true and euerlasting deity of Christ others his true and perfect humanitie others the true vniting of both the natures in one and the same person others the true distinctiō of their natures their proprieties hence surely that contēning the determinations of the fathers in the Nicene councell and their expositions vpon the holy scriptures and trusting confidently to their owne witts and puffed vp with humane knowledge and eloquence they dared euery one to expound yea indeed to depraue wrest the holy scriptures and foundations of the faith according to their owne fansies Hereunto pertaineth that which Vigilius left written in his first booke of the causes of heresies against Eutyches but they blow forth saieth he these smoakes of vaine accusations chieflie because they are euen sicke of the infirmity of ignorance or disease of contention and whilst they are gogged on with a fond conceite of minde they despise the rules of faith deliuered of old by the fathers onely for this cause to bring in their owne conceited opinions of innouations into the church Thus saith Vigilius This that I say is confirmed by the dispositions imitations and wordes of the sound fathers on the other side who expounding the scriptures and the foundations of christian faith
losse of the graue elders After this being called to Cleue I was pastor in that church about foure yeares with what fruite though not without my crosse your Hon. doth verie well know who such was your singular piety were euer my hearer and no smale helper both with your labour and authoritie in setting forward the kingdome of Christ Afterwards in the raigne of that great incomparable prince Frederike the 3. I professed tenne yeares in the vniuersitie at Heidelberg and at length I came to Neustade the famous most valiant prince Iohn Cassimiers towne where in the schoole newly erected I haue taught seuen yeares and more And where as yet being a withered old man but yet by Gods good fauour in good health I liue by my princes liberalitie And as by little and little I die vnto the world in bodie so I doe my best eudeauour that I may also more and more die vnto it in minde I wish it indeed For the vvorld passeth avvay and the lustes thereof And the little worme in Ionas in a little houres space so gnawed the roote of the gourde vnder the shaddow whereof he laye secure that it being withered away the good prophet had not wherewith to shade himselfe from the exceeding heat of the sunne This very meanes I wish that mine owne children may also follow VVhich is also a principall cause why I was willing now to publish this summe of all the christian doctrin not onely in the name of my selfe but also of my whole familie which indeed I writt long since for another vse purpose but now brought forth into light because that my children besides the doctrine of Christ Iesus which they dayly heare deliuered in our congregatiōs may haue also mine owne forme of the same christian faith left vnto them by me which they may follow For although touching the substance of christian doctrine I teach nothing in this my confession different from that which is preached in our churches yet for that I am not ignorant how much the authoritie and example of parents preuaileth with children therefore I deemed that I should doe a thing not a little beneficiall vnto them if I should leaue behinde me in Christs church some picture or image of my selfe I meane not of my countenance but of my faith which they might often looke vppon and by which they might be more and more encouraged to the studie of the holy scriptures to proceed in the knowledge of the trueth and finally to the constancie and perseuerance in true pietie Neither was it vnknowne vnto me that hereunto belonged that which the Apostle writt to Timothie If there be any man that prouideth not for his owne and namely them of his houshold he denyeth the faith and is vvorse then an infidell To this I ioyne also another cause which pertaineth properly to my self mine own estate That which hitherto I haue in heart beleeued with my mouth cōfessed yea many years publikely taught in the church both by word by bookes published my desire was to comprehend the same wholly in one iust volume that all posteritie might knowe what my faith hath beene and that all the faithfull both now liuing and to come and so all the true catholike church may euidently vnderstand that I neuer consented to such heresies as do now spread all about or euer heretofore did spread specially seing that if I haue beene deceiued in any one thing I submit me to right iudgement therein and I wish that my escape may be examined reformed by the touchstone of the holy scriptures and by the analogie of faith Now to dedicate this my booke vnto your Hon. I was induced by many and those verie honest causes which I trust shall not bee disallowed either of you or any other good man It was meet that a booke not ill containing good doctrin should haue a good patron who both for his pietie would and for his learning could defend the same and that constantly whereunto how much the nobilitie of blood and generosity of minde if they be ioyned with true pietie can help we haue learned by long expetience For it is proper vnto a noble man to be constant in a matter commendable and worthie of honor and not to suffer himselfe to be carried away from any honest purpose either by weale or woe Sinceritie and constancy are such vertues as cannot fall into rusticall and scruile mindes Add hereunto that I iudged it a thing honest and necessarie that there should some monumēt be extant to all men in all ages of my duetiful obseruāce to you of our christian friendship For the friendship which proceedeth of vertue and is therefore sincere and sound is a thing both with God and men most worthie of all praise such as was betweene Dauid and Ionathan Peter and Iohn Paule and Barnabas For as all haue not faith as the Apostle said so al haue not true friendship as faith so also loue is from God saith Iohn and springeth from true pietie and vertue Ours doubtlesse was not setled through flesh and blood but through Christ pietie religion and loue of the same religion whereunto afterwards was added a likenesse of our mindes studies manners and a most sweet conuersing together for many yeares whereby the same was confirmed and so confirmed that it could not by any though very great distance of place no not in many yeares bee diminished or weakened What that it hath not onely cōtinued hitherto firme and constant but also hath euer and stil doth seeme more and more daily to increase the holy ghost more and more kindling this brotherly loue in our hearts I surely for my part do well feele how great a desire is in me both to see you and to speake with you yea and to imbrace you in the Lord as also I well vnderstand both by your letters vnto me and by your kinde dealings in my behalfe what great care you haue of me So true friendship which is wrought by the spirite of God is euer wont continually to be preserued and increased And surely such good things as proceed frō God and may also be for the profite of others those wee ought to shew forth celebrate by al meanes that we can for his glory the edification of our brethren Therefore as it was Gods will that the particular leagues of friendship of some of the Saintes should be commended in the scriptures so this of ours ought not to be buried in perpetuall silence Hereunto also besides that with your singular beneuolence fauour you haue respected not onely my selfe as is said but also my deare kinse-men and all that honest and christian familie of the Limacii such also haue beene your good benefites and offices towards me that vnlesse I would bee vtterly vnthankfull I must needes minde if not a full recompence yet at least an honest declaration of a gratefull heart especially seing true friendship cannot consist among
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 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 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 CHAP. III. Of the foreknowledge and praedestination of god 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 shall be done as what cā 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 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
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 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 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 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 CHAP. VI. Of prouidence and gouernment of the world 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 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
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 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 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 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 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
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 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 CHAP. XVI Of the Lords supper BY that which we haue saide of the communion with Christ and of the worde of the gospell of the sacramentes in generall and of Baptisme may easilie be gathered what our faith is concerning the Lordes Supper 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 cōtained 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 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
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 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 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 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 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 the same still to the ende of the world therefore we confesse that the whole catholicke church altogether is neuer suffred to erre XXII Without the catholicke church is no saluation Here hence we consequently learne beleeue that this catholicke church onely is so holie and hath saluation so annexed to it that out of it there is no holines no saluation sith that in it onely the trueth so shineth without which saluation can come to none that without it there can bee no trueth and lastly sith none but the bodie of Christ can be saued Ioh. 3.13 For no man ascendeth into heauen but he vvhich came downe from heauen the sonne of man vvhich is in heauen that is the whole sonne of man withal his whole bodie which is the church that not vnfitly Peter compared the church to Noahs arke in which alone mankinde was preserued 2. Pet. 2.5 and out of which whosoeuer were found perished in the waters of the floode Gen. 7.23 Nowe that which wee confesse of the whole church as a thing most assured the same of euerie particular one we cannot graunt namely to say that in this church alone or that in the Romish or that at Constantinople the rrueth and saluation is obtained so that without it should be no saluation and consequently to depart from it were nothing else then to forsake the trueth our saluation and Christ For some church may bee brought to that passe that vnlesse thou departest from the fellowship therof thou canst haue no parte nor fellowshipp with the catholicke church and her head XXIII The catholicke church is not tyed to certaine persons or places Moreouer we confesse this catholick church because it is catholick therefore to be tied to no certaine places persons or people so that who so would be of the church hee should needs get him to Rome or to Wittemberge or he must depend vpon the authoritie of their churches by shops or ministers Seing Christ is in all places and euerie where may the word be heard the seale of Baptisme receiued the commaundements of Christ kept and a communion with the Saintes had And wheresoeuer these things haue place ther is the church that not without good cause were the Donatists condemned who shutt vp the church in Africa onely and not in al Africa neither but in certaine parcells of it where they thēselues dwelt and taught that it was onely there Nor lesse worthily are they to be condemned which accompt the churches of no forraine countries for true churches but onely such as consist of men of their owne nation XXIV The catholicke church is partly visible and partly inuisible To conclude we beleeue this church to be partly indeed visible and partly inuisible but these in diuerse respects Visible in that it consisteth of men visibly hādling and hearing the word of God ministring and receiuing the sacraments praying not onely priuately but also publikely to God exercising the workes of loue towards their neighbours and glorifying God by their whole life which things can not indeede be performed but they must sensiblie be perceiued And if it should be meerly inuisible howe could it bee discerned from the Synagogues of the wicked Againe we call it also inuisible first because it hath in it many hypocrites mingled which performe all these outward things as the elect doe and who are the elect for of them onely consisteth the church surely it cannot be knowne of vs but onely of God according to that The Lord alone knoweth who are his 2. Tim. 2.19 Ro. 2.28.29 Whereunto also tendeth that of the Apostle He is not a Jewe which is one outward but one within Moreouer because the church in regard of the outward appearance being euermore pressed with manifold calamities in the worlde the number of the professours of Christs faith is sometimes so diminished all christian congregations thrust vpp into such narrowe straightes that it may seeme euen to be none at al remaining namely when there is no longer any publike assemblie wherein Gods name is called vppon as the histories both sacred and ecclesiasticall do most clearely and plentifully teach to haue often happened whenas notwithstanding it is very certaine that God alwaies reserueth some church vnto himselfe vppon the earth Mat. 16.18 28.20 the Lord himselfe saying And the gates of hell shall not preuaile against it and behold J am vvith you euen to the ende of the world and the same do we also with the whole church confesse in the creed saying I beleeue the holy catholick church namely to haue euer bin from the beginning to bee now and shal bee vnto the ende of the world euen vppon the earth For properly we beleeue alwaies those things which we do not alwaies see Heb. 11.1 This is our confession concerning the militant church what it is how it differeth from the triumphant howe diuerse oft times in it selfe howe of many particulars it is made one catholicke church by what markes the true may bee discerned from the false what manner of succession of byshops what māner of consent may proue a true church howe not for euery difference in the verie doctrine the vnitie of the church is to be broken what is ment by the name of ecclesiasticall vnitie and in what things it consisteth of what estimation it ought to bee in what respect also it may erre and in what it cannot erre and how without the church there is no saluation and lastly howe it is visible and howe inuisible It remaineth that we speake of the gouernment thereof CHAP. XXV Of the gouernment of the militant church and of the ecclesiasticall ministerie I. The church is gouerned of Christ WE beleeue Col. 1.17 that as all thinges were made haue their being and are ruled by Christ so hee also gouerneth the church which is his kingdome his bodie by a more peculiar meanes then all other things as being author king Eph. 1.23 Luc. 11.33 Heb. 3.6 and head of the same as the Angell saieth of
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 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 shal bee 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 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 this whole great body of the church but Christ vseth the same to some profite of the other mēbers 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 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 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 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 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 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 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 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 all pride and vanitie of garmentes are to bee shunned and all those ornaments 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 Holie-daies Fourthly that vpon euerie Lords day the cōgregation 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 Col. 2.16 But euermore let all superstitious obseruation of dayes be farre from them 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 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 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 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 accōpanie 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 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 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 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 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 māners 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
truely ioyned to him by the holie spirit and so to haue beleeued in god the father in his sonne Iesus Christ and in the holie ghost and to haue bin liuelie members of the holie church and to haue had communion withal the Saints and obtained forgiuenesse of their sinnes which the Lord also teacheth saying He will say to them which shal be on his right hand come yee blessed of my father possesse the kingdome prepared for you before the foundation of the vvorld for I vvas hungrie and yee gaue me to eate c. II. A confirmation of the former opinion and that eternall life is not giuen for our owne works but for Christ in whom we are freely chosen blessed and made the children of god For by these wordes the Lord seemeth to haue declared vnto vs that our good workes are testimonies of our election blessing and adoption in Christ and so of our lawfull inheritance and that the cause whereby we shall obtaine eternall life and possession of the heauenly kingdome is partly because that ere the beginning of the world that is ere we had done any good thing that kingdome was freely prepared for vs in Christ partly because we were blessed of the father namely Eph. 1.3 with all spirituall blessing in Christ and therefore called by grace iustified forgiuen our offences and sanctified lastly because we were in the same Christ adopted the sonnes of God and â—â—nued or borne againe by his spirit therefore made coheirs with him of the kingdom which he plainly ment by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the right of inheritance possesse as sonnes VVhereas the Lord therefore shall recken vp the works of pietie he shall do it wee doubt not to this purpose that by them it may appeare to the whole world that wee were the truely blessed chosen iust children of God to whome the inheritance was due Rom. 8.17 the Apostle saying If sonnes then heires also but that wee are the sonnes of God is declared by our regeneration and regeneration by the effectes of regeneration which are called works of faith and pietie III. As the godlie shall haue eternall life so the paines and fire of the wicked shal bee eternall And as wee beleeue that the children of God shal obtaine eternall life so also we confesse that the hypocrites and all the wicked shall bee cast into the fire that neuer shal bee quenched and there bee tormented for euer Christ saying plainely Goe yee into euerlasting fire Mat. 25.42 IV. How happie that eternall life shal be it can neither be said nor thought But what and what manner of life it is and how great felicitie which is ment by the name of the heauenly kingdome wee doe with the Apostle freely confesse 1. Cor. 2.9 that neither eare hath heard nor hath it come into mans heart to conceiue for it is a matter greater and more excellent then can be comprehended in mans vnderstanding of such passing happines that nothing caÌ„ be wished more happie We therfore simply beleeue that we which are christs which are guided by his spirite which depend on his word which lastlie doe place but whole hope of saluation in him shall all bee most blessed Mat. 13.43 shall all shine as the sunne in the fight of god we shall all see God euen as he is 1. Cor. 13.12 we shall all liue a heauenlie and diuine life with Christ his Angells and be deliuered from all sinne from all misterie from all ill without any longer griefe without feare without lack or desire of any thing 1. Cor. 15.28 Apo. 22.3.4 because God shal bee all in all and wee shall behold his face And in that citie shal be no more night neither shall there neede any candell or sunne-light because the Lord shall giue vs light and wee shall raigne for euer and euer with Christ Iesus our head spouse Sauiour and our Lord to whome bee praise honor and glorie worlde without ende Amen Obseruations of the same Zanchius vppon his owne confession NOT few nor smale were the the occasions whereby I was induced rather to adioyne these mine obsernations to my confession it selfe then to alter anie thing therein contained Many there bee to whome it is not vnknowne vpon what occasion at what time at whose commaundement in whose names and for what purposes I euen against my will and constrained thereunto wrote this summe of christian doctrine For although there is no man but seeth that this coÌ„fession as was neuer looked for is published in their name for whose sakes it was written yet how this came to passe for what causes it was done all men do not know manie wondring at the deede yet ignorant of the true causes Hereuppon how diuerse suspitions many men might gather how diuerse iudgements might bee giuen of me and of the confession it selfe I say not of priuate men but euen of the whole congregations yea howe diuerse and sinister speaches might be throwne out among the vulgar sort who is it that perceiueth not I was therefore enforced before I dye to stoppe such sinister and false suspitions iudgementes and speaches concerning my doctrine That I thought could bee done by no better meanes then to publish a parte by it selfe both the confession euen as I write it and a part likewise my obseruations vppon the same wherein what so is darke is expounded and what so is doubtfull is confirmed so to leaue the iudgement of the whole matter together to all the true catholicke church I thought moreouer it would bee no little help to take away al suspicions of men if there be any conceiued if such iudgements as learned men haue giuen of my confessions I make knowne to all the godlie readers out of their owne letters especially sith by them it may well appeare vnto euerie man what were the causes why the confession came not forth in the same manner as was appointed One great learned man write vnto me concerning that matter in these words Whereas you write vnto me concerning your confession it hath beene read ouer both by me by N. and others with great pleasure which is written verie learnedly and with an exquisite methode and if you take out that same which you haue added in the ende concerning Arch-bishops and the hierarchie it pleaseth me passing well But whenas together with the brethren N.N. which are with vs we conferred about the way and meanes of an agreement among the churches of our confession to be begonne they all with one consent thought onely this to be the safest and speediest waye that the confessions of faith receiued and set forth by euerie of the churches in each prouince should bee composed and framed into one harmonie that they might bee alike touching the substance of faith all of them and each church embrace theÌ„ as their owne This their aduise sith they coÌ„mended to vs by many reasons we haue writteÌ„ vnto you
personally vnited to the diuine therefore the gifts of God conferred vpon the same are without measure as is declared in the aphorisme following The 12. aphorisme Although when I wrote this confession I thought to my selfe that I had hādled al things which belong vnto this article of the person of Christ yet I thought for the better explaining thereof to ioyne this also which followeth to that which I said before 1 There is and euer was one onely person of Christ For there is but one onely begotten sonne of God and one and the same Christ 2 This person being from all eternitie by the naturall begetting of the father is proper vnto the word but in time was made common to the humaine nature taken to it by vertue of the personall vnion For in the word the essence which it hath common yea the verie same with the father the holie ghost is to bee distinguished from the proper manner of subsisting whereby it comes to passe that it is a certaine Hypostasis or person distinct from the father and the holie ghost and therefore is and is called the Hypostasis or person proper to the sonne or to the worde But this eternall Hypostasis proper by nature vnto the word is by this vnion made common as we said with the diuine nature and the humaine taken vnto it namely that the vvorde doeth no lesse subsist really in this humaine form thē it doth in that diuine form in that respect is no lesse true and perfect man then true and perfect god yet the natures properties and actions remaining safe and distinct 3 Therefore into the vnitie of that immeasurable most pure and most perfect person was taken the humaine nature that is that lumpe consisting of the reasonable soule and flesh of man finite compounded and needing many things But how not so as that for example it cōtained that infinite person within the boūdes or limitts of it owne finite or determinate substance or that it spredd it selfe as it were stretched out into the largenesse of it And that which wee say of this propertie the same is to bee thought and beleeued of all the rest because they all remaine vnchaungeable and vnmixed How then was the humaine nature taken surely it was so taken into vnitie of the same person that yet it is not made the verie person but rather existeth in the person is borne and sustained of the person and euer dependeth wholly vpon the same For this vniō of the natures according to the Hypostasis or vniting of the Hypostasis is made without alteration confusion or diuision 4 Whereby it also followeth that the nature taken to speake properly is not a part of this person as is aforesaid For like as of the vnion of the two natures there is not framed a third nature so neither by taking the humaine nature into vnity of the diuine person is there framed as it were a new person which should be the proper person of Christ and should differ from the person of the word which is the word it selfe For it is altogether the verie same nor doth it differ from it selfe except herein that the same which subsisted onely in the forme of God and was onely God now subsisteth also in the forme of a seruant is also man and before was as a king naked but is nowe clothed with our flesh as with a purple garment so that for this cause the fathers not amisse called the same in some sort a compounded person But marke also this difference besids the rest that the garmēt pertaineth not to the essence of a king but the humaine nature in Christ is in such sorte that without it cannot be defined what Christ is 5 Which is the cause why the humaine nature thus takē is to be reputed acknowledged as it were a part of the person of Christ namely because it is so taken into vnity of his person that as the vvorde with this humaine flesh is said to be and is man so also this flesh in the word and with the word God is said to be and is God as Athanasius Gregorie Nazianzene Damascene and other fathers haue proued out of the scriptures for that flesh is God not by nature but by Hypostasie in which sense the same flesh is omnipotent and present in all places whereuppon it comes also that what honour belongeth to the word of it selfe the same is also to bee giuen to the flesh in the word and for the word because of them both there is but one and the same Hypostasie 6 Add this moreouer for better explications sake that the word although wheresoeuer it bee and it is in all places there also the same is not onely god but also man and that because it hath in all places the humaine nature vnited therunto by Hypostasie yet where soeuer it is it selfe it doth not make it selfe an Hypostasis or personal to the humaine nature but only there where the same nature existeth namely so as that nature is sustained borne and wrought or mooued by it For how should the same be said to bee sustained where it doth not exist the feete are sustained by the soule not wheresoeuer the the soule is be it in the head but onely where they themselues are existing When the flesh was in the virgins wombe the word being then personally vnited vnto it did not thē sustaine the same out of the wombe of Marie but onely it was Hypostasis vnto it in the womb which sustained the same there and not in any other place which is also to bee said of all the time of Christs life when he liued in diuers places Likewise after his death it was Hypostasis vnto his bodie when it was dead and buried sustained the same in it selfe but where surely not in heauen where the bodie was not but onely in the graue euen as also it was Hypostasis to his soule separated from his bodie not in the graue but out of the graue sustained the same in it selfe And now it sustaineth both the soule and bodie together in heauen not in earth much lesse euerie where 7 Neither doth it follow vppon this doctrine that the personall vnion is dissolued neither doeth it come to passe that the whole person is not Hypostasis to the flesh but onely in parte The reason is because this person of the word as it is infinite so also is it most simple and pure and therefore both is wholly Hypostasis to the flesh wheresoeuer the flesh existeth is also wholly Hypostasis in other places where the flesh existeth not being it selfe existing in the forme of god Indeed the soule as is aforesaide is wholly Hypostasis to the head giuing life to it and sustaining it but where not in euery part of the body but onely in that where the head it selfe is and out of the head is also wholly hypostasis to the feet sustaining them too not where the head is but where the
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
repentance and the faith of Christ but seing they were as Luke reporteth onely baptized into Iohns baptisme which notwithstanding they knew not what it was and were altogether ignorant of the baptisme of Christ that is of the spirit he baptized them shewing vnto thē what Iohns baptisme was and how he baptized into Christ not into his owne sprinkling or dipping of the water as though that could be any profite vnto them He therefore baptized them with this baptisme of Iohn that is as Iohn vsed to do into the name of the Lord Iesus and by by after laying on his hands he baptized thē with the baptisme also of Christ that is with the spirit For immediatly the holy ghost came on them as it is there read This there And vpon the epistle to the Ephes chap. 4. the same Bucer writeth thus Hereby it is also manifest that the twelue men at Ephesus which knew not whether there were an holie ghost or no whome Paule baptized were not baptized with the baptisme of Iohn that is with that which he administred but as they witnessed themselues they were baptized into Iohns baptisme For Iohn preached vnto all whome hee baptized that Christ should baptize them with the holy ghost and exhorted them that they would beleeue in him and that of him they might receiue the holy ghost And therefore these Ephesiās could not haue beene ignorant of the holy ghost if they had bin washed with that baptisme which might truely be called Iohns which also the Apostles words to those men doth sufficiently declare Iohn verily baptized with the baptisme of repētance saying vnto the people that they should beleeue in him which should come after him that is in Christ For by these wordes he would teach vs that they neuer receiued Iohns baptisme who as yet knew not Iohns preaching of Christ and the promise Thus farre Bucer Seing then the fathers expound this place in Act. 19. as wee haue nowe declared who I pray am I that I should dare or that I ought to gaine-say so many and so learned men in such an exposition of this scripture which neither doth any whitt wrest the text nor contrarieth any other scriptures nor is against the analogie of faith nor bringeth with it any absurdities For if any man shall obiect out of the text that same truely and but it prooueth nothing against the fathers exposition seing it is no vnusuall thing with the Apostle where hee saieth first truely not alwaies to ioyne the aduersatiue particle but Rom. 3. ver 2. Coll. 2. ver 23. and in other places And vnto this truely another but which Luke for breuitie sake left out might bee vnderstood verie fittly as hereafter we will shew so that it is no necessitie with this truely to ioyne that but which followeth in the 5. verse in which verse the fathers will haue not Paules speach but Lukes to be continued Therefore the fathers exposition is not repugnant to the text nor yet with any other scripture For if any man say Paule writeth to the Corinthians that he is gladd he baptized none but the house of Stephana it may be answered it is true namely at Corinth but these twelue were baptized at Ephesus and besides he speaketh of such as were baptized with his owne hand but these twelue he might baptise by some other to dispute no longer about the circumstance of the time And it is most certaine it is not repugnant to the analogie of faith nor bringeth with it any absurdities because the fathers do not speake of a baptisme rightly administred as though Paule had repeated that again This expositiō therefore of the fathers in my iudgement cannot easily be refelled And this therfore is the chiefest cause why I haue euer thus thought and yet thinke of this action of Paule although indeed I cannot consent vnto them all in the cause why Paule baptized them but onely to Ambrose and Hierome That Iohns Baptisme Christs Baptisme did differ the fathers teach both by this that Iohn saide how he baptized onely with vvater but Christ should baptize with the holy ghost with fire and also by this that the baptisme of Iohn is called the baptisme of repentance but Christes baptisme is said to bee giuen for the remission of sinnes And because that he prepared the waye to this as Tertull. speaketh that baptisme of repentance was as it were a sueing for the remission of sinnes and sanctificatiō in Christ which was to follow after Read Tertul. of bap pag. 707. So Cyprian also in his sermon of the baptisme of Christ and of the manifestation of the Trinitie pag. 430. So August To. 7. against Petil cap. 7. But all of vs doe not knowe what the father 's mēt by this differēce of the baptisme For they ment not that the one diffred from the other in the matter or in the signe or in the doctrine and forme of baptisine but onely in efficacie that namely although remission of sinnes was giuen to them which were washed with Iohns baptisme yet the same was not of Iohns baptisme that is of water but by the baptisme of Christ which is the baptisme of the spirite whereunto that belongeth I baptize with water but he with the holy ghost And with this baptisme of the spirit were they only baptized which beleeued in Christ whome Iohn saide was then come though all knewe him not Therefore Iohn in his baptisme did inculcate and often repeate this faith as Paule witnesseth in that place of the 19 of the Actes They therefore are deceiued who for this diuersitie did thinke the baptisme of water was to be repeated August against Petil. as we touched a little before sheweth how some held opinion that the 12 did lye vnto the Apostle when being asked vnto what they were baptized they answered vnto Iohns baptisme So by this that first those Ephesians saide vnto him that they had not yet heard whether there were that is whether that holy ghost did exist or not namely the giuer of those giftes whereof the speach was the Apostle might be said to conuince thē of a lye by this argument Whosoeuer haue bin baptized they haue professed faith in Christ as the sonne of God and consequently in the father and in the spirite of them both For Iohn did require this faith according to the same he baptized men and in baptizing he alwayes vrged that Iesus Christ was he which should baptize in the spirit But you by your owne cōfession do not know this spirite c. and so beleeue not rightly in Iesus Christ Therefore c. But surely to saye that these twelue did lye vnto the church and to the Apostle it seemes to me to be to hard and vile a thing in mē which professed Christ And for this cause we did euer better allow of the opiniō of Ambrose Hierome that the 12 did say truely whē they said they were baptized vnto Iohns baptisme but yet not by
not as euerie art hath it owne proper wordes and names Then if there be any collection or argumētation darke or intricate they explaine the same by Analysis or resolution and set it forth by examples and by generall precepts they teach particular things and declare how largelie the same are ment and taken And this is properlie to teach Now though this bee in faithfull and sound deliuerie of instruction yet a true faithfull teacher not contenting himselfe thus doth also rehearse and often taketh accompt of that which he teacheth and is still at hand among his schollers that of such things as they doubt they may euer require and aske the plainer exposition of himselfe Moreouer the thinges which he hath taught them he also propoundeth to be decided and handled in publike disputations that no whit of doubt may remaine To these thinges also he adioyneth oftentimes exhortations to encourage them forward in the same instructiō and exhortations from such matters as may hinder the same and also generall admonitions reprehensions and childings Lastlie such a maister marketh diligentlie what profite euerie one of his schollers taketh if he finde anie one to loyter in his learning he both priuatelie corrects him and admonisheth him of his duetie if he perceiue anie to goe through his learning lustilie him he encourageth commendeth and whetteth on to follow the studie of it more more From the seuen dueties of teaching were brought into the church 7. orders of ministers All these seuen points of teaching did our Lord Christ also obserue In the Synagoge at Nazareth he read the 61. chapter of Esay and expounded it Luc. 4. He expounded the commaundements of God vpon the mount Math. 5. And he taught in all places and exhorted he reprehended out of the word of God And he made aunswer to al that asked him aswell good as badd and also asked them as Matt. 22. He also catechized his disciples and he himselfe was present at a catechizing Luc. 2. Sith then the ministerie of teaching doth require such manifold labour there haue bin also many sorts or orders of ministers appointed to this ministerie And first of all readers whose office was in some pulpit or high place to rehearse the diuine scriptures Now this rehearsall of the scriptures was instituted to this ende that the language and manner of phrase in the scripture and the scripture it selfe also might so bee made better knowne and more familiar to the people For within one yeare they reade ouer all the bible to the people where as they which shall expound the scriptures are not able to performe more thē some one parte and that not greatnether in one yeares space And meane while by the onely reading of the holie Bible to the people the knowledge of all the principles of our saluation was wōderfullie confirmed for the same are still againe and againe repeated in each of the holie books and are declared by other other words so that the people might often by the following readings learne that which by the former they could not so wel conceiue And by this verie meanes the peoples iudgement was strengthened aswell in religion as also in the expositions of scriptures and in all doctrine which was brought vnto them either by the lawfull curats teachers of the church or by others For this cause this office of onely reading the Scriptures to the people was greatly esteemed in the auncient churches neither were any chosen for this ministerie vnlesse they were commēded for singular piety Which we may knowe aswell by other monuments of the auncient fathers as especially by two epistles of Saint Cyprian as the fiue Epist of Aurelius the reader ordained the 5 3. Epist booke 2. of Saturus and in the 4. booke of Celerinus Celestinus To these readers were afterwardes also added queristers or singing men which ordered and directed the singing of the psalmes and hymnes For the reading of the holie Scriptures it is by Gods grace verie well appointed in the churches of England if so bee that there were meete men ordained which might add a grauitie and a religion worthy the diuine ministerie in the holie readings Let them therefore diligentlie weigh consider whose mouth they make themselues which read the holie books vnto the people in their sacred assemblies euen the mouth of the Lord Almightie as also of what force and of what dignitie the words at which are read which be the words and precepts of eternall life Lastlie vnto what manner of men and for what purpose the readers of the diuine Scriptures ought to serue For they serue to administer the worde euen to the children of God for whose saluation the first begotten sonne of God powred out his precious blood and to whome by them the same saluation is more and more declared made perfect All which things whosoeuer weigheth with himselfe in true faith what grauitie decencie religiousnes can be vsed in any action which such a reader may ouerslipp And this they whosoeuer be appointed for that office ought euermore to haue in the sight of their minde that the things which are read must effectually serue for the edificatiō of faith in the hearers which is then done when the same things are well vnderstood and receiued as the very words of god To both which is requisite a pronunciation verie plaine discreet graue and religious Hereby it is knowne that they are not Christs ministers who do so read the holie Scriptures as if onely this were to bee required that as little tarrying as may be might be made in rehearsing the same Now another duetie is the interpretation of the doctrine which is to be disposed namly a more plaine declaration of the wordes and sentences This office was performed by bishops and Elders and sometime by them of the order of Deacons and subdeacons sometime also they employed vnto this function some of the laitie whom they found by the holie ghost to be made fitt for the profitable executing of the same So Origen also a lay man was called vnto this office in the church at Cęsarea in Palestine by Alexander bishop of Hierusalem by Theoctist bishop of the same church at Caesarea So Euelpis was called by Neonus bishop of Larandi and Paulinus by Celsus bishop of Iconium and Theodorus of Atticus bishop of Sinadi This we read in Eusebius his sixt booke of his ecclesiasticall storie chap. 20 and out of the epistle of those two bishops Alexander of Hierusalem and Theoctist of Caesarea in Palestine vnto Demetrius bishop of Alexandria who had reprehended the deed of these two bishops concerning Origen as a thing neuer heard of that a lay man where bishops were present should speake to the people in the congregation But this the same bishops manifestly affirmed was not true but that godlie bishopps had euer vsed to exhort such as they knewe meet men among the laitie to profite the people by interpreting the Scriptures and
hypostaticall or personall vnion 19 Out of which place it euidently appeareth first that those things which are of the flesh are no lesse giuen to the word then the things of the word to the flesh then that they which belong to the word are giuen to the flesh after no other manner then they which pertaine to the flesh are giuen to the word lastlie that this manner of giuing is called the manner of mutuall pradication not simplie and in the abstractiue names of the natures but in the concretiue noting the person 20 Moreouer what this manner of praedication is and why it is so called the same Damascene expoundeth in the 4. chapter both by example and by the cause in these wordes This manner of mutuall praedication is vvhen those things vvhich are proper to one nature are spoken of the other nature by reason of the hypostaticall identitie or personall vnion of them both and for that the one nature is in the other for example vvee may say of Christ this our god was seene vpon the earth and conuersed with men and this man is vncreated not subiect to passion not circumscribed in any place And the examples added doe manifestlie shewe howe one nature doeth attribute those things which are proper vnto it selfe to the other and for what cause For God in that by this name is ment the diuine essence was not seene on earth but onely in that the person is ment by it which is both God and man 21 Therefore we mislike not that receiued description of the communicating of proprieties The communication of the proprieties is a praedication wherein the proprietie agreeable to one nature is giuen to the person in a name concrete because these two natures the vvorde and the humane nature taken are one existence or person 22 Thus therefore we iudge that the communication of the properties may not amisse be defined the communication of the proprieties is a praedication or a manner of speach wherein the proprietie that is the concrete name signifying the proprietie of one nature is spoken really of Christs person signified by the name of the other nature and is spoken onely in worde of the other nature in the concrete by reason of the coniunction of the natures the personall vnion thereof 23 But we say it is all one to be praedicated or said of the person signified by the coÌ„crete name of the other nature and to be said of the concrete name of the other nature signifying the person as also the proprietie and the concrete name signifying the proprietie of the one nature are in this matter alone 24 For this question was propounded by the fathers against the heretikes not so much about the things themselues as about the manners of speaking which the holy scripture vseth speaking of Iesus Christ when sometime it saieth The Lord of glorie vvas crucified sometime The sonne of man vvhen he vvas on earth vvas also in heauen and other such like namely how such phrases should be vnderstood 25 For none of any sound iudgemeÌ„t euer doubted but as the natures so also the essentiall proprieties of both the natures remained distinct whole and vnconfounded in the person of Iesus Christ after the vnion so as for example sake neither the deitie was made passible and locall nor the humanitie impassible and vncircumscribed as some heretickes falsifying the scriptures haue blasphemed 26 Now the very foundation of this whole exposition was the true and neere vniting of the two natures within themselues and a meeting of them into one and the same person vnspeakably made without conuersion without confusion without diuision without separation 27 For Damascene declaring this after he had taught how those things which are of the flesh are giuen to the vvorde and likewise how the things of the word are communicated to the flesh namely according to this manner of praedicaâ—ation he adioyneth the cause thereof saying by reason of the meeting together of the partes one with the other and the hypostaticall or personall vnion in the 4. chapter This is the manner saith he of mutuall predication vvhenas one nature doth giue the proprieties of one nature to the other which it doth in respect of the personall identitie the ioyning of the natures one with the other Now this ioyning of the natures one with the other is the very vnion that is an inward absolute and most perfect vniting them together As Damascene both els where especially in his 4. booke and 19. chapter expouÌ„deth it saying But the diuine nature once going through the flesh gaue vnto the flesh also an vnspeakable going to the diuine nature vvhich vvee call the vnion 29 We our selues add that this vnion is also the finall cause of this forme of speaking because therefore this reciprocall praedication is deliuered in the holie scripture that the true vnitie of the natures in one person of Iesus Christ might be shewed which is the cause why these verball praedications can by no meanes be said to be vaine or to no purpose seing they haue great vse shewing how the two natures are vnited into one person without confusion 30 Moreouer this same communication of the proprieties for example in this proposition God was crucified we say to be both verball and reall in diuers respects For in that by this concrete word God is ment a person which is not onely God but also man it is a reall predication For because he was man therefore he truly and indeed died But as the deitie is meant by the formall signification as they speake or as God simply is meant thereby it is a verball praedication and that a true one For god is truely said to haue died by reason of the person togither meant and that which is God indeed died not nor could die although he which is God did truely die 31 These thinges thus declared it is easie to iudge of the diuers enunciations which be tru and which false and in what manner of Praedication each one is to be taken Neither one nature nor the proprieties thereof can by any meanes neither in the abstractiue name nor in the concretiue be predicated or spoken of the other nature signified in the abstractiue For it is as false to say The humaine nature or the humanity is God as to say The humanity is the dietie And as false to say the humanity is immeasurable and infinite as to say the humanity is very immeasurablenesse or infinitenes Therefore in all the scriptures is no such kind of speech to be found 32 Neither can one nature or the proprieties thereof be spoken in the abstract of the other nature signified either in an abstractiue or concretiue name For both these propositions are false God is the humanity and the Deity is the humanity 33 Of either of the natures signified by what name soeuer the thinges that are proper therevnto may truely be spoken and that of them both in the concrete but of