was a disobediēce Gen. 2.17 3.6 Rom. 5.19 which was shewed not so much in the outvvard deede as in the purposed consent of his minde vvherin he vvould not be obedient vnto god III. What and how manifold a death followed Adams sinne So vve confesse that man being then destitute of the fauour of god by his ovvne faulte did loose that life vvherein he liued holily vnto God his minde being darkened his vvill depraued and all integritie of nature vtterlie lost Ioh. 8.34 Eph. 2.1 Rom. 5.12 name lie in those things vvhich pertaine to god and to a life acceptable to God and so vvas made the seruant of sinne the slaue of sathan and quite dead vnto god Moreouer he incurred both the death of the bodie vvhich is novv come vnto all men with al the calamities of the bodie and also the eternall that is the most miserable grieuous and most vnhappie life of the vvhole man more intollerable vvithout comparison then anie death vvith the deuill in euerlasting torments vvhence he could not be deliuered but by Christ 1. Cor. 15.22 IIII. That in Adam all men sinned But for as much as al mankinde which was by naturall generation to issue from Adam was then in his loines whereby the commandement vvith the curse annexed pertained not onelie to the person of Adam but to all mankinde likewise The Rom. 5.19 efore with the Apostle do vve beleeue and confesse that in Adam sinning all men sinned so that that disobedience was not onelie proper to Adam himselfe but also made common to all mankinde sith his guiltines enwrapped all men who were then and are yet dailie carnallie to be begotten of his seede Euen as the Apostle to the Romaines plainly teacheth yea and most strongly prooueth by an Antithesis or contraposition of the disobedience of Adam and the obediēce of Christ For if the obedience of Christ be no lesse ours by imputation then his owne by his proper action because wee are regenerate of his incorruptible seede and of his spirite it followeth that the disobedience likewise of Adam must be imputed vnto vs and we touched with his guiltines because we are borne of the seed of his flesh being father of al men V. The corruption of mans whole nature followed vpon Adams disobedience in all men But like as the corruption of our vvhole nature Rom. 7.7 Aug. tom 7 con Iul. Pela li. 5. c. 3 immediatlie by gods iust iudgement tooke holde on the person of Adam for that actuall disobedience called of the Apostle Concupiscence which is both a punishment of the former sinne a sinne and a cause of other sinnes euen so being taught by the holy scriptures we beleeue and with the whole church confesse that all men which by naturall propagation are conceiued of his seed ar borne infected with the contagion of his corrupt nature For all men sinned in Adam and by the guiltinesse of his disobedience wee are all kept bound VI. What we properlie call originall sinne Wherefore we doe so saie that this haereditarie fault and contagion of nature is sinne in all men and so we vse to cal it originall sinne that we do not separate it from the guiltines and imputation of the first disobedience Euen as likewise on the other side we doubt not but the righteousnes of christians doth consist not so much in the regeneration of nature which is made by the spirit of Christ which is vsuallie called by the name of inherēt righteousnesse as in the imputation of the perfect obedience and righteousnes of Christ whose members we are VII That contagion of nature is verie sinne And although that contagion was inflicted not onelie vppon Adam alone but also on his whole posteritie for a punishment of that first transgression of Gods commaundement yet wee hold this as certainelie out of the holy scriptures as whatsoeuer is most certaine Rom. 7.7 that the same is not onely the punishment of sin and the cause of all other follovving sinnes but also a verie sinne it selfe euen so great as were sufficient to condemne vs. VIII That concupiscence of it owne proper nature is a sinne in the verie regenerate Yea so farre doe we learne that concupiscence of it owne nature is a sinne fighting against the lavve of God and making all men subiect to condemnation vnlesse they bee deliuered by Christ yea that in the regenerate themselues though the guiltines being taken away by faith in Christ it be not imputed vnto them anie more yet we doubt not 1. Ioh. 3.4 Rom. 7.7 but it is a sinne yea and that worthy of eternall death sith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the lawe and is by gods lawe condemned as the Apostle teacheth IX From concupiscence ingrafted in vs the riuers of sinne doe continually flowe Futrhermore we beleeue that this our naturall deformitie is such a fountaine of al sin and that euer so abounding that from it doe continuallie spring most corrupt waters of e-euill affections of vngodlie thoughts vvicked desires which vnlesse they be by the spirit of Christ restrained they breake out at length into manifest sinnes offences some worse thē others so that there is not any man so holie which beareth not about him this puddle of vices yea and feeleth not the filthie vapors breathing from it and is not often sprinckled and bespotted with that noisome contagion Euerie man is tempted of his ovvne concupiscence saieth Iames vvhen he is drawne avvaye by his ovvne concupiscence Iam. 1.14.15 and is entised then vvhen lust hath conceiued it bringeth forth sinne and sinne whē it is finished bringeth forth death X. That God is not the author of sinne Now all these things beeing thus wee are confirmed in that beleefe wherein wee hold that god is not the author of sinne sith he neither created Adam euill or prone vnto euil but iust and righteous neither did hee intice or mooue him to il but he of his own accord and by his free-will sinned 1. Io. 2.16 neither yet vvas this naturall peruersnesse from god but of it selfe it followed that disobedience of Adam being depriued of his righteousnes god most iustly so permitting and punishing mans trāsgression by that worthie punishment XI Errors We condemne therefore with Ireneus and the whole church all those which make god the author of sinne likewise all Pelagians as wel new as old which denie that all men sinned in Adam and are holden in the guilte of the first offence or doe labour to prooue that this ingrafted concupiscence is onelie a disease and a punishment of sinne but not indeede a sinne it selfe or at least in the regenerate will not haue it to bee worthie the name of a sinne Wee condemne also those which haue taught that originall sinne is a substance because this opinion either makes god the author of sinne or else denies that god is the maker of euerie substance and confirmes the doctrine
promised by grace to saue vs. WHen therfore the first earthly man by his owne fault had fallen into so miserable an estate through disobedience and together with him all his posteritie which had sinned in him and were in deede to bee conceiued in sinne and to bee borne the children of wrath we beleeue that god of his meere grace and fauour promised vnto Adam and Eue and in them to all mankinde an other man from heauen Gen. 3.15 1. Cor. 15.47.48 Mat. 1.20 Luc. 1.34 Ebr. 4.15 Ios 7.14 that should be the true substance of verie woman but cōceiued without the seede of man so should be born of a virgine without sinne in whome as in another head of mankinde consisting of a diuine and humaine nature beeing the true image of the father and full of the holie spirite that should bee supplied which in Adam the first head by his owne fault was decaied that is that hee the second man in the name of all vs which were to bee ingrafted into him by his spirite Rom. 6.5 11.17 and by a spirituall regeneration should become flesh of his flesh and bone of his bone Io. 5.6 Eph. 5.29 Phil. 2.8 Rom. 5.19 Eph. 2.13.14 should most perfectly bee obedient vnto god and by his obedience and death should take away sinne should appease the wrath of god should redeeme vs iustifie vs sanctifie vs and gouerne vs by his spirite should indue vs with true libertie and with power to do god and lastly should saue vs glorifie vs to eternall life II. The promise of redemption by Christ was verie necessarie For Adam not as a priuate person but as the parent and originall of all mankinde as he was indued with a righteousnesse which he should haue dispersed into all his posteritie as hereditarie for which cause it is vsed also to be called originall righteousnes so by his disobediēce in stead of righteousnes he brought vppon all men great iniquitie and a spring of all sinne and in stead of eternall life eternall death Therefore there was neede of an other head from whome through his obedience that true and heauenlie righteousnesse holinesse and life might bee deriued into all the members This same is Christ III. To what ende that promise was made presently after the transgression And wee beleeue that this promise was made immediatlie after the transgression euē from the beginning of the worlde and afterwards oft times mētioned to the holy fathers declared yea and confirmed and sealed by diuerse and sundrie meanes signes and sacraments that not onely wee which were to bee borne after the comming of the Messias but also all other which from the first creation should beleeue in this promise and in true faith should imbrace the Sauiour which was to come might by that faith bee made partakers of the following redemption might bee iustified and saued IV. As manie as beleeued in Christ that vvas to come from the first beginning were saued Wee beleeue therefore that as manie since the making of the world as beleeued in Christ promised and to come they were ingrafted vnto him by this faith made partakers of his following obedience of his passion death and redemption that they did eate his bodie that was to come and to bee betrayed and dranke his blood that was to bee shedd and finallie that they were all christians and indued with the spirite of Christ and saued vnto eternall life as well as we V. Errors Therefore wee condemne and abhorre all those which saye that none were saued that were before the comming of Christ and that those fathers receiued no promises concerning eternall saluation but onely concerning things temporall CHAP. X. Of the law I. The law of Moses came betweene the promise of redemption by Christ and the accomplishment thereof and to what ende BVt betweene the promise of redemption by Christ made first vnto Adam after more manifestly declared aswell to others as most especially to Abraham sealed with the sacrament of circumcision and confirmed as it were by the death of Isaac his first begotten offered for a sacrifice and established by an euerlasting couenant betweene the accomplishment of the fame promise the lawe was giuen which Moses deliuered the people which came of Abrahams seed beeing gathered together and wonderfully encreased of whome also Christ should be borne and beeing also deliuered out of the bondage of Egypt by a wonderfull meanes that God might haue a church knowne and visible and separate from other nations and gathered together in one certaine place in which church that promise concerning Christ made vnto the fathers might be kept safe and an acceptable seruice of God maintained euen vnto the comming of the true promised redeemer The law I say deliuered by Moses from God vnto his church came betweene containing three kindes of commandements Morall by which the life and pietie of euerie one should bee directed Ceremoniall with the forme whereof the church should bee gouerned in her outward seruice and religion and iudicial pertaining to the gouernement of the whole common wealth in matters politick and oeconomicall that by these meanes the people of God of whome Christ was to come might both bee restrained from the prophane manners idolatries of wicked nations might be kept within their duetie and obedience to Gods will and finallie might be vpholden in the faith and hope of the promise to bee performed concerning the true redemption by Christ and so might bee prepared more and more for the receiuing of Christ and so in that people God might be glorified II. VVhatsoeuer was necessarie to be done for saluation is contained in the law of God To let passe then the two latter parts of the lawe which doe not appertaine to vs and to speake onely of the former wee beleeue that in that law as it is declared in the bookes of Moses the Prophets and Apostles 2. Tim. 3.16 al things which are necessary to saluation are so perfectly set downe and Gods will Deut. 2.4 5.22 12.32 which he will haue vs to do in his word so reuealed as nothing can be added or taken from it III. The law of the Decaloge or ten commandements is a declaration of the law of nature and a picture of the image of God We also beleeue that this law is a declaration of the lawe of nature which was written in the heartes of the first men perfectly of others imperfectly and but in part and therefore by this law is condemned whatsoeuer is not agreeable to that image of God whereunto man was created and is commaunded whatsoeuer is agreeable to the same For God would shew by that law what man was in his first estate and what hee was made in the second estate and what manner one he ought to be and further what he should afterwards be in the third estate in parte and vvhat perfectly in the fourth by Christ so that the lavve is nothing else but a
ignorant of nothing he is able to do all those things which pertaine to his office yea and such things as cannot bee performed of anie created substance but onelie of God himselfe may bee done by him by the power of his deitie yet his humaine wil alwaies working therewithal euermore by consent and as it were by desire so that in all the actions of Christ as he is God pertaining to our saluation alwaies his soule in some sorte ioyneth it selfe thereunto by loue by desire and will as also in all things which he did as man the deitie was alwaies concurrent yea euen in his death and passion not that the deitie suffred but that it willed both the passion and death of Christ and added to his passion and death an infinite power euen to cleanse vs of our sinnes To conclude concerning the two natures in Christ and the vnion and proprieties of them wee beleeue whatsoeuer hath bin determined in the Nycene Constantinopolitane Ephesian and Calcedonian counscels against Arrius Apollinaris Nestorius and Eutyches and in the sixt Synode against the Monothelites XIII Tvvo kindes of actions in Christ and all those things which we read that he did suffred were done indeede according to the trueth of the matter and not after a vaine shew or illusion Now from the person of Christ and his natures and the vnion of the natures to passe ouer peculiarly to his actions and his office First we beleeue that as there are two true natures in Christ whereof each hath had and hath her true and essentiall proprieties coupled together euen as the natures are also vnited but not confounded together so there are two kinds of actions which our Lord Iesus Christ is said partlie to haue performed and partlie wil yet performe for our saluatiō some wherof proceed from his deitie and some from his humanitie and the same partlie haue bin partly are so ioyned together and yet distinct that each of their formes as Leo speaketh alwaies worketh with communiō of the other The word performing those thinges which are of the worde and the flesh those thinges which pertaine to the flesh Moreouer as those thinges which Christ did and doeth by vertue of his diuine nature were true and not fained deeds for he truelie reconciled vs to his father he truelie forgiueth sinnes truely sanctifieth and regenerateth So whatsoeuer we read that he did or suffred for vs according to his humanitie wee beleeue that he did and suffred all those things truelie and indeed and not onelie in a vaine shew and as some speak an appearance onelie XIIII A declaration of the former opinion Wee beleeue therefore that Christ as hee was truelie conceiued of the seede of Dauid and truelie borne true man and did truelie eate drink performe other humaine deeds so also that he truelie kept the law for vs 1. Pet. 4.1 Luc. 24.36 that he truely suffred in the flesh and died and rose againe from the dead in the same flesh and ascended with his visible palpable humain bodie circumscribed with true and certaine dimensions into the true and created heauen placed aboue all these visible heauens Act. 3.21 and ther of his free wil worketh abideth til such time as hee returne againe in the same visible body truely from heauen to iudge the quick and the dead and that he truely desireth our saluation in heauen and hath a care ouer vs his spirituall and liuelie motion and feeling worketh in vs Eph. 1.22 4.16 as his members and lastly that he gouerneth the whole church XV. The fruites of the obedience passion death and resurrection of Christ And wee beleeue that Christ by his perfect obedience deserued eternal life not only for himselfe but also for vs by his passion death he satisfied for our sinns in his flesh he redeemed vs out of the hands of Satan the tirannie of death and the bondage of sinne he reconciled vs to God in himselfe and made vs his beloued that in him wee might bee deemed righteous with the father and by his resurrection and ascension into heauen hee obtained also for vs both the resurrections Apo. 20.5 as Iohn speaketh the first and the latter and that in our name he tooke vnto himselfe possession of the heauenlie in heritance Eph. 1.20 and sitteth at the right hand of God that is hath taken to himselfe power ouer all things in heauen and in earth So that in asmuch as he is our Mediatour and is man he hath obtained of his father the secōd place is appointed head of the church aswel which is in heauen as which is on earth that from him and euen from his flesh is conuaied by his holie spirite whatsoeuer pertaineth to the quickning and to the spirituall life of vs to all those which as members are fastened vnto him their head And therefore wee acknowledge beleeue confesse that in Christ alone is placed our whole saluation redemption iustice fauour of God and eternall life 1. Cor. 1.30 according to that saying VVho of God is made vnto vs wisedome and righteousnesse and sanctification redemption Also be is our peace Also Eph. 2.14 Ier. 23.6 Eph. 1.7 Col. 1.19 1. Ioh. 5.11 Iehouah our righteousnesse In him vvee haue redemption by his blood forgiuenesse of sinnes Also it pleased the Father that in him all fulnesse should dwell Also life is in his Sonne And therefore we know that the promise concerning redemption which was made vnto the first man did receiue accomplishment in this other man Iesus Christ so that whosoeuer will bee made partaker of it he must needs be ioyned to his head Christ be made a member of him For we haue redemption and saluation not onelie by him as a Mediatour but also in him as our head This is our faith cōcerning Christ the redeemer his person natures and office and the saluation of mankinde fulfilled and laide vp in him XVI Errors Therefore we condemne all aswell the ancient as later heriticks which euer taught or teach the cōtrarie Arrius Photinus namelie Seruetus and all other vngodlie men of that crewe which denie the true deitie of Christ the Cerdonians the Marcionits the Valentinians the Maniches the Priscillianits the Apollinarists and the rest which do oppugne the true humanitie of Christ some denying that Christ came in the flesh and that hee had true flesh and doe contend that he brought a phantasticall bodie from heauen or that hee was conceiued of the elementes and not of the seede of Abraham and that hee was not borne of a woman others graunting him indeede a true humaine flesh but yet depriuing him of a reasonable soule and substituting his deitie in place of his soule Also the Neitorians which denied the true vnion of the humaine nature with the person of the Sonne did set downe two persons in Christ and two Sonnes the Sonne of God and the Sonne of man We likewise condemne the
Eutychians which on the contrary side as Christ is but one onelie person so they leaue him but one nature onelie namelie the diuine teaching that the humaine nature which he assumed either is wholy turned into the diuine or els so mingled and confounded with the diuine that they make no difference at al in him between the proprieties and actions of his diuine and humaine natures Wee condemne also those which haue proceeded from the former as Macarius with his followers which make but one onelie will in Christ namelie the diuine and therefore admit no proper action at al of the humane wil in Christ We condemne likewise the Cerdonians also in this pointe that they said Christ did not truelie suffer nor was truelie dead but that he fained a suffring or as some heritiks say he suffred and died putatiuelie and therefore with these we also cōdēne all which taught or teach the like things as namelie that Christ rose not againe truelie in the same flesh wherein he died but in another of a diuerse nature or else that if he rose in the same yet that he did not truelie ascend into heauen and carrie the same into heauen and chaunge the place of it Wee also also with Hierome Cyrill and other of the fathers condemne the Originists and their like who taught that Christ rose againe with a bodie like vnto a spirite most subtill and in it owne nature inuisible and not subiect to the senses all those likewise as Iewes and Turkes which denie that the worlde is redeemed by the benefite of Christes death Also all those lastlie which goe about to proue our saluation to be grounded vppon any other thing either in parte or altogether then onelie in Christ and blasphemouslie doe auouch that sinnes may bee expiate or remitted by anie other sacrifices then that one sacrifice of Christ onelie For wee acknowledge one onelie redeemer Iesus Christ without whome as there is no true God so no true saluation and one onely sacrifice the oblation or offring wherof being once made not onelie all the sinnes of the elect were once washed awaie in the person of Christ but also beeing yet continuallie washed away euen vnto the ende of the world are remitted to them that beleeue CHAP. XII Of the true dispensation of the Redemption the saluation life which is laid vp in Christ alone and therefore of the necessarie vniting and participation vvith Christ I. Saluation and eternall lise is laid in Christ that from him it may bee communicated to be WE beleeue that euen as the sinne of Adam and death which followed the same remained not in Adam alone but from him as from the head of all mankinde it did and doth flow into all men which by a common generation haue bin and are borne of him so likewise that the righteousnesse of Christ and the eternall life due vnto him is not holden in Christ alone but is deriued into all those who by the regeneration of the holie spirite are made one with him and as true members are ioyned vnto him as head of the whole church and that to this ende and purpose Christ came in the flesh and that all our saluation and life consisteth in him as in our head that it may indeed be bestowed and communicated vppon all the elect of God which are vnited vnto him II. The grace of redemption and saluation is offred vnto all men but indeed is not communicated but to the elect who are made one vvith Christ For we beleeue Mar. 16.15 16 that although the grace of redemption saluation and eternall life which God bestoweth be earnestly propounded and offered vnto all men by the preaching of the gospell for that very manie are not made partakers of the same it is through their owne fault yet is it not indeed communicated but vnto those who beeing from the beginning chosen and predestinate vnto it in Christ as in the head of all the elect that they should bee his members and so made partakers of saluation were afterwards in their time called by the gospell indued with faith and so grafted into Christ and made one with him III. To the true participation of eternall life howe necessarie this true vnion or communion is with Christ For euen as the braunch can draw no liuelie sapp from the vine Ioh. 15.1.2.3.4.5.6.7 nor the bough from the tree nor the members anie motion sence or life from the head vnlesse they be ioyned to the vine tree and these to the head euen so cannot men receiue anie saluation or life from Christ in whome onelie it consisteth vnlesse they be grafted into him coupled in a true and reall vnion and being coupled doe abide in him IV. That we cannot be vnited vnto Christ vnlesse he first vnite himselfe to vs. Sith therefore the whole participation of true righteousnes saluation and life hangeth and dependeth vppon this most necessary cōmunion with Christ and vnto the same is referred both the preaching of the gospell and administration of both the Sacraments yea the whole Ecclesiasticall ministrie Therefore what our faith cōcerning the same is we purpose to declare witnes to the whole church as brieflie and plainelie as may be in certaine assertiōs or positions which after follow Of the communitie with Christ 1. Ioh. 4.10 And first we beleeue that as we therefore loue Christ as Iohn saith because he first loued vs. we come vnto him by our spirite because he came first vnto vs by his and therefore wee imbrace him by faith because he first by vertue of his spirite imbracing vs stirreth vs vp to faith so we also can by no meanes cleaue and bee vnited vnto him vnlesse he first doe ioyne and vnite himselfe vnto vs. For the one is the cause of the other the first of the latter Wherefore we must pray vnto him Ioh. 14.23 that he will come vnto vs and make his abode with vs. V. How many fold is the vnion of Christ with vs and of vs with Christ and how they are ordered in themselues We acknowledge furthermore this coniunction of Christ with vs and likewise of vs with Christ to bee threefold one which was once made in our nature another which is dailie made in the persons of the elect which yet goe astraie from the Lord and the last which shall be likewise with the Lord in our persons when they shall be present with him namelie when God shall be all in vs all And the first is referred to the second the second to the third euē as nature is ordained to grace and grace to glory For the first is also made by assuming of our nature into the vnitie of the person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the word The second is made by assuming of our persons into grace and into one misticall bodie with him and as Peter speaketh into participation of his diuine nature The third shall likewise bee made by assuming of vs
it in the flesh as being a fello-worker with the deitie in his humaine will consenting to the diuine and pronouncing the wordes thy sinnes are forgiuen thee as also Leo the first Epist 10. c. 4 so expoūdeth it to Flauianus saying each forme namely of God and man worketh with communion of the other that which is proper to it selfe as the word working that which is proper to the word the flesh performing that which belongeth to the flesh To forgiue sinnes vvas the proper action of the diuine nature and to saye thy sinnes are forgiuen thee of the humaine Thus farre he VI. Jn Christ alone is offered the forgiuenesse of sinnes and of the elect alone indued with faith it is receiued But like as in Christ alone our mediatour redeemer as the head of the whole church we haue redemption by his blood and remission of sinnes so as without Christ there is none so also wee beleeue that onely the elect indued with true repentance and true faith and ingrafted into Christ by the holie spirite as mēbers to their head are made partakers therof and therefore although forgiuenes of sinnes bee declared vnto all manner of men by the gospell yet to the reprobate as vnrepentant and vnbeleeuing they are not forgiuen but by their owne fault and blame their sinnes do still remaine VII All sinnes at once are forgiuen to the faithfull elect Wee also beleeue that as Christ by his one oblation satisfied not for some but for all our sinnes so also is offred vnto vs that are truely penitent of Christ and in Christ by the gospel the forgiuenes not only of some of our sinns but also of them altogether and the same cōmunicated to vs by the holie ghost and receiued by faith Mat. 18.23 c. seing God declared by a parable that he forgiueth all our debt not part of it VIII Forgiuenesse of sinnes is bestowed in the church onely receiued by faith onely and that onely in this life Lastlie to make an ende we beleeue that as in Christ alone is found remission of sinnes so the same also is disposed and bestowed in the church onely and as it was purchased for vs by the merits and blood of him alone so also it is receiued by true faith in Christ only without our owne meritts and as in this life onely the gospell is preached and by it forgiuenesse of sinnes declared to the repentant and beleeuers so also we can onely in this life be made partakers thereof seing after this life there is no place lefte for faith and repentance and therefore that the church by her ministerie can do nothing for the obtaining of forgiuenesse for men after they be departed this life Cyp. ad Demetr as Cyprian also saieth VVhen a man is once gone hence there is no place for repentance no effect of satisfaction Here life is either lost or gotten here he must prouide for saluation by seruing of God and by the effect of faith IX A confirmation of the former doctrine by the order of the creede According to these three pointes we interpret this article of forgiuenes of sinnes in the creede as first that after the article of the church communion of Saints is placed this article to teach vs that without the church remission of sinnes is not bestowed nor hath any place Againe that the same is placed after the confession of our faith in God the father the sonne and the holy ghost and of our faith wherein we beleeue the church to be holie to consist of the societie and communion of Saintes to wittnesse vnto vs that not for our owne merites but by our faith in the father sonne and holie ghost and because wee are in the church and haue communion with all the Saints therefore we daily obtaine forgiuenes of our sinnes And finally by this placing of the articles of faith we may well beleeue and confesse that after forgiuenesse of sinnes obtained in this militāt church there is no more to be looked for of the dead but the resurrection of the flesh and life euerlasting X. Errors Thus wee condemne the error wherein some do teach that after the fault forgiuen there remaineth a debt to be paied for the punishment and this punishment being eternall death by penitencie is chaunged into temporall paines which we must abide either in this life or after death in purgatorie vnlesse wee bee deliuered thence by masses indulgences and other helps Secondly we condemn their blasphemie which seeke for forgiuenesse of sinnes any where then in Christ and doe so teach Likewise them which would prooue that the same may bee applied to themselues and receiued by any other meanes then by true faith and by the holie spirite Wee condemne also their sacrilegious doctrine which teach that God doth forgiue alwaies to the faithfull all their sinnes but euer retaineth some of them which are to be satisfied for by fasting almes deeds prayers and other works of our owne or else by the oblations of other men and sacrifices of priests CHAP. XXVIII Of the state of souls after death and of the resurrection of the dead I. Mens soules doe neither dye with their bodies nor sleepe after they are loosed from the bodie nor lye still out of heauen or hell nor be tormented in purgatorie WE beleeue that our soules doe neither dye with our bodies nor being loosed frō our bodies do sleep or not sleeping do lye still in some close place both out of heauen and hell nor yet are tormented in purgatorie but that out of the body also mens soules do liue vnderstand desire and that the soules of the godly do raigne with Christ in heauen and of the vngodly are tormented in hell with the deuills the Lord himselfe saying of them when the godly and mercifull men do decay that is depart out of this life they that is their soules Luc. 16.9 shall be receiued into euerlasting habitations Luc. 23.43 Luc. 16.23 Act. 1.25 and teaching in another place that they are with him in paradise but of the other by shewing an example of the rich glutton that they goe downe into hel that is into the place appointed for euerlasting fire as we also read of Iudas there to be tormented II. That the places be diuerse where the soules of the faithfull and the vnfaithfull do liue after the deaths of their bodies Nowe seing the condition and state of the soules of faithfull and vnfaithfull men is so diuers we also beleeue that the places into which they passe are diuers that is to say euerlasting tabernacles ◠Pet. 2.4 or heauen paradise ordained for the godlie and hell and the deepes prepared for the wicked sith to one of these places the scripturs attribute an immeasurable light and to the other exceeding darkenesse which Christ called vtter darkenesse and sith the Lord saieth Mat. 8.12 Ioh. 17.24 that he desireth that where he himselfe is there should also bee
the vnthankfull Now what was I able to performe either better acceptable to you or more beseeming your pietie vertue and nobility theÌ„ that I should dedicate vnto your name this little booke wherein in as much breuitie and perspicuitie as I could I haue comprehended a summe of our whole christian doctrine For what kinde of man each one is and what manner of study knowledge and religion each one professeth such kinde of works are vsed and indeed ought to bee dedicated and commended to him So Luke did write the Acts to his both in deed and in name Theophylus So Caelius Lactantius his christian institutions to the most christian emperour Constantine So Ambrose his godly bookes of faith and of the holy spirit to that religious emperour Gratian. So lastly to stay no longer in a matter euident all wise men haue chosen such patrons for their bookes as were the bookes that the title of the bookes might be answerable to their profession to whome they were dedicated Wherefore sith I could in no sort better recompence your deserts towards me then by dedication of this booke I desire and beseech you to receiue with your curteous acceptation this howe small a present soeuer perpetuall testimonie of my loue towards you and that your selfe would still continue in that kindnes which you shew to me And for my children T. Cornelius Ludowike Hierome Robert Lael Constantia Anna Lydia Violanthes with their most louing mother and my deare wife in the Lord R. Liuia I most hartely desire they may especially after my death be commended to your good fauour Thus for mine owne part my noble Lord I pray that your yeares may bee as manie as mine are whereby you may still bee a benefactor both to yours and my friends as also to our churches as hitherto you haue beene but so I wish that you may reach to my yeares and beyond without those discommodities which are wont to accompany crooked old age and in respect wherof he that said it is a good thing to bee old added thereunto but not to bee twise old for old age commeth not alone For euen to liue being old is wont to be a heauie burden to old men so that they must rather meditate on death and on the graue then on life whereof the very name in greeke doth put vs in minde For the worde signifying an old man in that tongue importeth as much as one that looketh on the ground But seing both to liue of it selfe is the great blessing of God and may be to the profite of others and also those very discommodities of life which follow old age are profitable to the spirite in godlie men for these causes to pray for the long life of some godly man is no euill prayer but very good although old age can not want some inconueniences The God almightie therefore vouchsafe to preserue your Hon. in sound health and a good and long life for the profite of many to his good pleasure Health and wisedome are two good blessings in mans life At Neâ—stade Cal. April 1585. CHAP. I. Of the holy scriptures the foundation of all christian religion I. Concerning god and matters pertaining to Religion hovv vve must simply beleeue in God alone TOuching God and such diuine matters as pertaine to the kingdome of Christ Ambr. epist 31. and our saluation wee hold that wee can be instructed better or more certainly of none other then of God himselfe vvho can neither deceiue nor be deceiued No man hath seene God at any time Ioh. 1.18 The sonne vvhich is in the bosome of his father he hath shewed him vnto vs. II. God himselfe speaketh in the vvrightings of the Prophets and Apostles But we know that God though he hath not meanly or obscurely manifested the knowledge of himselfe and his euerlasting power and deitie to all men in the world by such works as are done by him so that as many as haue not glorified him as god are made inexcusable yet in a more peculiar forte he hath reuealed himselfe and his will to his Church very plainely perspicuously namely by Prophets and Apostles inspired by his grace and by their writinges and therefore these writings of the Prophets and Apostles to be the verie true word of God III. The Prophets and Apostles wrightings to be only Canonicall Now we doubt not but these writings of the Prophets and Apostles are those which the Church of god hath beene accustomed to call by the name of Canonicall bookes because knowing these bookes assuredly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired from aboue 2. Tim. 3.16 she alwaies acknowledged them onely for the Canon or rule of all christian pietie by which euerie controuersie in religion ought to be auoided and calling likewise the other books though they be contained in the volume of the holie Bible by the name of Apocryphi because she could not be assured they came so from the holy Ghost as those of the former kinde IIII. VVhich be Canonicall bookes and vvhich Apocryphi We therfore Con. Laod. Can. 59. with the whole Church both before since the comming of Christ without al doubt doe acknowledge and embrace these bookes of the old Testament for the verie certaine word of God Fiue bookes of Moses Of Iehousuah one Of Iudges one Of Ruth one Of Samuell two Of the Kinges two Paralip two Of Esdras the two former Of Hester nine chapters And three first verses of the tenth chapters Iob The Psalmes The Prouerbes Ecclesiastes Canticum canticorum Esaie Ieremie with the Lamentations Ezechiell Daniell the twelue former chapters excepting the song of the three children The twelue smale Prophets These other vve receiue for not Canonicall Iudith Tobias Of Esdras the third and fourth Daniell chap. 13. and 14 The songe of the three children which is annexed to the third chapter Wisedome of Solomon Wisedome of Iesus the sonne of Zirach in latin called Ecclesiasticus Baruch Epistle of Ieremie Of Hester the rest from the third verse of the tenth chapter Of the Macchabees both the bookes These of the old Testament Of the new Testament we except none for although there be some books of them wherof some haue doubted yet afterward they were acknowledged yea euen for apostolicall no lesse then the other to which iudgement we also doe subscribe Of the former kinde The gospells after Matthew Marke Luke Iohn Acts of the Apostles Epistles of Paule The first of Peter The first of Iohn Of the latter sorte The epistle to the Hebrues The epistle of Iames The last of Peter The 2. and 3. of Iohn The epistle of Iude The Reuelation For although they which were neuer doubted of may seeme to beate a greater authority then the rest which haue bin doubted of yet wee as well to the one sorte as the other doe giue vndoubted credit as to the assured word of god and to the Apocryphi contained in the volume of the Bible doe we yeeld the chiefe
true and liuely picture of the image of God to vvhich man vvas created vvhereby vvee are instructed vvhat vvee vvere vvhat vvee are vvhat vve ought to bee and in deede vvhat vvee shall be if vve trust in Christ IV. The summe of the law to bee restrained to the loue of God and our neighbour Novv vve beleeue and confesse that Christ did teach Mat. 22.37 that the summe or substance of the vvhole lavv is cōtained in these two precepts Thou shalt loue the Lord thy God with all thy heart withall thy minde withall thy soule and vvithall thy strength thou shalt loue thy neighbour as thy self the first of these is the summe of the first table the other the summe of the second table V. If God alone bee to be loued with the whole heart he alone is to be worshipped And if the summe of the first table which containeth the whole worship due vnto God doe consist in the perfect loue of God alone from hence besides other expresse commandements of God declaring this commandement we gather and we beleeue that God alone is to bee adored inuocated and serued with a religious worshipp and that wee must sweare onelie by his name because these bee all contained within that commaundement of louing God with all our heart to let passe that the image of God whereof this lawe is a type did teach Adam the same thing VI. That our verie concupiscence and corruption of nature is a sinne But if by Gods law be condemned whatsoeuer offence is repugnant to that first image of God that is to iustice holinesse and righteousnes wherein man was created we hold that in man not onely his actions committed with cōsent of his will against the law of god but euen the motions also of lust yea the concupiscence it selfe and the whole corruption of his nature is sinne Rom. 7 7 and by the lawe of God condemned because it is repugnant to that vprightnes and iustice wherein man was creted and wherein he ought and might haue kept himselfe if he would VII Although the law cannot bee obserued yet it was not giuen in vaine nor vnprofitablie And although the law of God be so perfect Rom. 7.101 8.3 that it neuer could or can be obserued of anie man either all or alwaies or in such measure as it ought yet we beleeue that it was not giuen in vaine nor vnprofitablie sith God doth not anie thing in vaine but all things with his exceeding high wisedome to his owne glorie and to our profit and saluation VIII A threefold profit by the law of God First by the perfect declaration of the will of God by this law men might and may better vnderstand what was pleasing vnto god what was good and what ill what was to bee done and what to be auoided then by the onely reliques of the law of nature remaining in mans minde and therefore all cloake of ignorance being cleane taken awaye the Iewes were made more inexcusable then other nations if they kept not the law which thing falls out greatlie to the glorie of God sith men do therby vnderstand that his iudgements towards vs are verie iust Furthermore by the curses which are added against the transgressors and the blessings for the obseruers men were restrained by feare of those as it were with a bridle from committing sinne and by hope of these as it were with a spurre were stirred vp to keep the law if not wholly and perfectlie yet in part and for the externall obseruances and so might bee the better held within their dueties which how profitable it is not onely to a whole common wealth but to euerie particular man so bearing himselfe none can be ignorant Last of all by that that men saw by dailie experience how they continually sinned against this so perfect a law and perceiued that they were not able to obserue it as it ought to be and so that they were dailie more and more in daunger of Gods wrath guiltie of eternall death It came to passe that distrusting themselues their owne strēgth they grew to haue a greater and earnester desire of the promised Sauiour and redeemer And therfore how much the more they knew their sinnes by the law and their weakenes more sensiblie felt the wrath of God so much the more greedilie did they hunger and thirst after righteousnesse and were disposed and prepared to take holde on Christ by faith so that verie true were both those sayings of the Apostle by the lawe is the knowledge of sinne Rom. 2.20 Gal. 3.24 and the law was a schoolemaister vnto Christ IX The lavv hath still the same vse yea euen in men regenerate And we beleeue that these vses of the law are perpetuall as long as wee remaine in this world not onely in men not regenerate as it said but also in the verie regenerate For sith our mindes are still blinded with much darknesse and our memorie so slipperie that wee can neither perfectlie vnderstand the thinges that are of god nor keep in minde that which we haue vnderstood we haue euermore need of this glasse of the diuine lawe wherein wee may dailie behold and still more certainelie vnderstād what god will haue vs to do Moreouer sith our heart is not yet perfectly cleansed from all corruption that it can bee fullie setled vppon doing the will of God but that the flesh still wrastleth against the spirite Gal. 5.17 therefore the law is most necessarie which may terrifie vs with the threatninges and hold vs in from offending and with the promises may stirre vs forward to obedience and to the working of righteousnesse Lastlie sith there is none so holie which sinneth not manie waies 1. Ioh. 1.8 which hath not sinne dwelling in him whereby wee bee made weake vnto goodnesse and prone to ill Therefore the lawe is proffitable vnto vs by which our sinnes and infirmities being made knowne to vs wee may dailie more and more acknowledge how impossible it is that we by our owne works should at anie time bee iustified or saued and therefore should bee filled with the greater desire hunger and thirst of the righteousnesse of Christ and embrace him by faith And thus the law when it can neuer iustifie vs yet it may alwaies drawe vs neerer vnto Christ who iustifieth more and more to be iustified X. The morall lawe touching the substance vvas not to be disanulled by Christ For we knovve and beleeue that the lawe touching the substance and those wholesome vses of which we speake was not to be abolished by Christ and so not abolished at all but onelie touching the curse and condemnation because there is no condemnation to them that are in Christ Iesus Rom. 8.1 which walke not after the flesh but after the spirite But yet the law was proffitable euen in the condemnation and alwaies is to them which are not yet in Christ in as much as it driueth them to Christ
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
citizens and such other like names IV. The church consisteth onely of the elect alreadie incorporate into Christ Now that these many of whome the church consisteth are none but elect already ingrafted into Christ and indued with Christs holinesse the same scriptures do plentifully teach both in other places chieflie to the Ephesians where the Apostle speaking of the church and the members thereof saieth Eph. 1 VVe are all chosen in Christ and haue redemption in him and are sealed vvith the holy spirite of promise That Christ is giuen to bee the head of the church and the church is his body It is therefore such a bodie whereof all the members are ioyned by the same spirite both to the head Christ among themselues and are quickned or haue life from the head and are indued with his holinesse so that this whole body is truely holy and called the holie church V. The holy Angells are not excluded from the bodie of the church Neither from this bodie of Christ which is the holie church doe we exclude the Angells both because the Apostle speaking plainely of the church comprehendeth the Angells therin and also because they with vs are likewise gathered into our bodie Heb. 12.22 Eph. 1.10 Col. 2.10 Apo. 229 vnder one and the same head Christ and Christ is expresly called of the Apostle the head of the Angells yea and also because they call themselues our fellovve seruants and haue the saine father with vs and serue the same God and we all of vs shall bee for euer together in the same citie the heauēly Ierusalem lastly they are also Saintes and the church is the communion of all Saints VI. The reprobate hypocrites though they are in the church yet they are not of the church So wee rightly beleeue and confesse that the reprobate hypocrites though they dwell in the church and liue among the Saints yet they are not of the church nor members of the church when they are not truely ioyned to the head Christ nor indued with his spirite and consequently not truely Saints As the Apostle Iohn saieth 1. Ioh. 2.19 of certaine hypocrites they are gone out from vs as filth from the bodie but they were not of vs. For if they had beene of vs they had continued with vs. They therefore are not of the church which at last doe fall from Christ and keepe not that perpetuall communion with Christ and with all his Saints howsoeuer great and rare men they seeme in the church for a time yea and hold the gouernment ouer the christian common wealth and rule ouer the whole church For they are members of Sathan not of Christ whosoeuer haue the spirite not of Christ but of Antichrist VII That there euer vvas and is one onely church of Christ And wee confesse that there euer was and is one onely church of Christ Eph. 4.4.5.6 because there euer was is one onely bodie to which Christ was giuen of the father to bee the head one onely spirite by which all the members are knitt vnto the bodie onely one God to the seruing of whome and glorifying for euer we are all chosen and called one onely faith of al the faithfull beleeuers one saluation lastly one heauenly inheritance of all To which purpose also Christ euer called the church one one flock wherfore we make that church which hath beene since the first creation and before the cōming of Christ no other but the same that it is nowe and shal bee to the ende of the worlde but wee call it one of all times of all places and all persons ioyned with Christ consequently one cōmunion of al the Saints from which they that make an vtter seuering and departure we are persuaded by the holie scriptures that they belong not to this bodie VIII Of the christian church there is one onely head Iesus Christ Hereuppon we are strengthened in this beleefe that sith there is one onely church of Christ which is his bodie there euer was and is yet therefore one onely head of it by this name head we meane him which was giuen of God euen from the worlds beginning to that ende that he might be made of the same nature with it that he might redeeme it that he might ioyne it to himselfe that he might quicken it that he might deck it with the glory of his wisedome that he might kindle it with the fire of heauenlie loue that hee might effectuallie moue it to all good affections and good workes that he might euermore gouerne it keepe it For that this is the proper duetie of the head towards the whole bodie besides dailie experience in nature we learne also out of the holy scripturs But who could perform hath and wil performe this to the church we acknowledge none other besids Christ Iesus meane while not denying but there may bee one head of all hypocrites which are in the church and so of the hypocriticall church sith the Prophets foretold it should be so and the Apostles confirmed the same Eph. 1.22 4.15 5.23 Col. 1.18 But that there is one onely heade Iesus Christ of the holie church we beleeue and confesse with the holie Apostles IX This church is truely holie Whereupon it followeth this church therfore to be truely holie because it hath a head that is most holie maketh it holie because no sinnes are imputed vnto it because from him it draweth the spirite of sanctification and because whatsoeuer holinesse is in the head that is wholy imputed to euerie member X. It is also truely catholicke We also confesse it to be truely catholicke that is vniuersall because the head thereof is also catholicke and euerlasting at all times euen from the foundation of the world to the ende thereof ioyning vnto himselfe members out of all places from all kindes of men and all nations and gouerning and preseruing them to himselfe for eternall blessednesse XI This one church is partly in heauen triumphant and partly on earth militant But wee acknowledge that this church though it is and euer was one yet it is so distinct that one part is triumphant in heauen with Christ alreadie raised from death and sitting at the right hand of the father another part on earth fighting still with flesh blood with the world and the deuill Whereuppon ariseth that vsuall distinction among all the godlie writers of the church of the triumphant and militant church CHAP. XXIV Of the militant church ALbeit by this which wee haue confessed of the church in general euery one may easilie perceiue what we beleeue particularly of the militant church yet that our faith may more clearely plainly be known wee haue purposed to declare our opinion of this church seuerally partly referring that which was spoken of the whole in a briefe rehearsal to this and partly adioyning the properties of this peouliarly I. A description of the militant church Wee therefore beleeue Eph. 1.4