concerning ubiquitie a thing odious to God and his Church fetcht out of the distinction of the School-men but contrarie even to the opinion of the School-men had then nothing at all helped them And this is our belief and confession concerning the communion the true eating and the true presence of Christ's body DOCT. XVIII What rites and ceremonies are to be used at the celebration of the Lord's Supper COncerning the rites and ceremonies to be used at the celebration of the Lords Supper this onely we say That those are most to be approved which come nearest to the practice of the Apostles CHAP. XVII Concerning faith hope and charitie DOCTRINE I. That faith is very necessarie unto our communion with Christ and so that we may be made partakers of salvation FOr the ingrafting us into Christ and the furthering our communion with him the holy Spirit indeed useth externall meanes and instruments to wit the word of the Gospel and the Sacraments But yet unlesse by the same Spirit there be stirred up in us faith whereby we may embrace Christ offered unto us with all his treasures we must confesse that those outward meanes and instruments are not at all profitable unto us to salvation And therefore we doubt not to say that faith is necessarie to unite us unto Christ and to make us partakers of his benefits DOCT. II. What is understood by the name of faith BY the name of faith we understand not any humane opinion or perswasion concerning God and concerning Christ Eph. 1. â— but the gift of divine wisdome and prudence stirred up in our hearts by the holy Spirit upon the hearing of the word whereby giving assent unto all the word of God revealed in the holy Scripture and the Gospel most especially which brings us joyfull tidings of our redemption wrought by Christ we do therein truely understand God and his will Christ our Mediatour and his benefits we do certainly know and most lovingly embrace them we do upon a firme confidence which we conceive of the mercy of God and his infinite love towards us call upon him whereby we are as it were set on fire and inflamed to love him again and are forced as it were to performe faithfull service unto him and constantly throughout the whole course of our life glorifie him by our good works and deeds of charitie towards our neighbour DOCT. III. The confirmation of what hath been said concerning faith FOr true faith is not from the wit of man or naturall ingenie but it is the a Phil. 1.29 gift of God neither is it given unto all but to b Tit. 1.1 Act. 13.28 the elect onely neither is it onely an opinion uncertain and doubtfull but c Heb. 11.1 the substance of things hoped for firme and sure and a most certain evidence of things not seen neither cometh it by the hearing of humane reason but d Rom. 10.17 by hearing the word of God and relyes onely on the authoritie of Gods word and promise neither is it an hypocriticall and feigned assent but sincere and e â— Tim. 1.15 out of a pure heart neither is it a temporarie perswasion f Matt. 13.21 during for a while but constant and perpetuall although it be often weakened by our sins neither is it blind and rash but the onely g Eph. 1.8 wisdome whereby we know God and Christ and heavenly things and Christian prudence whereby we are taught not to abuse that knowlege of God but to use it to a right end neither is it a Iam. 2.20 dead but living and b Gal. 5.6 working by love DOCT. IV. That faith cometh not all at once but hath it's increase from time to time BUt although the faith of the elect never faileth totally and altogether but ever liveth yet we never knew it so perfect and complete in any but that every day it stands in need of increase for which the c Luk. 17.5 Apostles themselves prayed and we also at all times ought to pray DOCT. V. That confession of the truth cannot be separated from true faith WE believe also that true faith cannot consist without a willingnesse and readinesse to confesse the truth ingenuously as occasion is offered d Rom. â—0 10 For as the Apostle saith With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Wherefore we condemne libertines and others of the same mold and stamp who think that it is free for them in every place and in all companie to dissemble the truth and to fit themselves for all religions DOCT. VI. That hope ariseth from faith WE believe also that hope ariseth from faith and that faith is the foundation thereof according to the Apostle a Heb. 11.1 Faith is the substance of things hoped for For therefore do we hope for things to come and through patience assuredly expect them because we have the promise of God which we believe and whereon we rely DOCT. VII What hope is NOw hope is the gift of God whereby what good things God hath promised though yet neither had b Rom. 8.24 nor seen we do through patience waiting on the mercy of God for the onely merits of Iesus Christ so assuredly expect as we do certainly believe DOCT. VIII From whence ariseth the certainty of hope FOr the hope of us Christian men ariseth not from humane promises neither is it nourished by humane merits nor relyeth it thereupon but being supported and upheld by the onely truth of divine promises confirmed unto us many wayes and sealed in our hearts as likewise by the almightie power of God which promiseth declared in generall towards all believers but most especially manifested in Christ at what time he raised him up from the dead and exalted him above all heavens to sit at his right hand and again by the obedience of Christ alone on whom we believe and in whom we trust it doth certainly and constantly expect the complement or accomplishment of our salvation to wit the resurrection from the dead the glorious coming of the great God and our Lord and Saviour Iesus Christ and a full and plenarie possession of an heavenly inheritance DOCT. IX That from faith ariseth also love and charitie WE believe also that true charitie ariseth from true faith for faith worketh by love and thereby is declared the efficacie of faith St. Paul teacheth that the a Gal. 5.6 faith in Christ which is most available is that which worketh by love and to this purpose saith St. Iohn b 1 Iohn 4.2 He that loveth not knoweth not God Therefore we do not acknowledge them for brethren whosoever boast of their c Iam 2.15 16 faith and yet have not charitie For d 26. faith without works is dead DOCT. X. That charitie is the gift of God WE believe also that even charitie it self is the gift of God whereby we are so affected that with all our
grow together in it And we make no doubt or question at all but all this was instituted and appointed by God for our weaknesse and ignorance and for the imbecillitie of our faith that it might be supported not onely by the Word but also by the outward signes Forasmuch as faith it is by which properly it comes to passe that we embrace and lay hold on Christ and grow up together in him DOCT. V. That where the Words of institution are not recited there is no Sacrament And that without the use thereof the outward signes are no more then what they are of their own nature ANd as we believe that the signes are added unto the Word not for superstition but for the greater confirmation of our faith so also we confesse that the Word is necessarie in the administration of the Sacraments not for incantation but for to stirre up faith in our hearts And thereupon when the Words of Institution are not so recited or rehearsed as that they may be heard and understood for the stirring up of faith There we deny any true Sacrament to be and conclude that without the due lawfull use thereof the outward signes are no Sacraments but merely that which they are of their own nature and no more For by the Word onely are the outward elements or signes set a part for an holy use which setting apart is by many called the Consecrating or Sanctifying thereof And so they become Sacraments according to that of St Augustine August The Word is added unto the element and so it becomes a Sacrament But yet so must it be added that it may be understood and believed DOCT. VI. That the Sacraments are not bare and naked signes THerefore we believe that the Sacramentall signes are not onely bare notes or marks to distinguish us from all other people which are aliens and strangers from the true Church nor yet onely badges or cognizances of Christian societie by which we may make profession of our faith and give thanks unto God for the great benefit of our redemption But also that they are instruments by which whilst the actions and benefits of Christ are represented unto us and recalled unto our memorie the promises of God are sealed unto us and faith also stirred vp in our hearts the holy Ghost also ingrafting us into Christ and preserving us being once ingrafted and making us every day more and more to grow up into one with him that so being indued with greater faith towards God more ardent charitie towards our neighbour and the gift of true mortification of our selves we may leade a life as near as it is possible according to the most perfect pattern of Christ's life in all Spirituall joy and gladnesse till at length we received up to live with him in heaven a most holy happy and blessed life for ever and ever DOCT. VII What the Sacraments of the New Testament are WE confesse also with St. Augustine August De Doctrin Christ lib. 3. cap. 9. that the Sacraments by Christ delivered unto us are for number few for performance most easie for understanding most full of majesty First For number few because they are but two onely Baptisme and The Lords Supper Secondly For performance most easie because there is nothing in Baptisme or in the Lords Supper which may not easily be performed and received nothing troublesome nothing unpleasant nothing strange or abhorring from the manners of men Last of all For understanding most full of majestie because although the things which are seen with our eyes are vile yet the things signified and represented unto our minds to be understood thereby and to be considered are most full of majestie divine and heavenly pertaining unto everlasting salvation DOCT. VIII That for the worthy receiving of the Sacraments there is need of faith and understanding FRom whence also we come to understand that for the worthy receiving of the Sacraments the action of the mind also is required attention and faith whereby we may understand and apprehend what is thereby signified and exhibited unto us as also Christ himself teacheth where concerning his Supper he saith a Luke 22.19 This do in remembrance of mee And the b 1 Cor 1.42 Apostle duely waighing and considering with himself the Words of Christ expounds them at large Whereunto belongeth that also Lift up your hearts For there are set before us things majesticall heavenly and divine to be understood by the mind and to be received by faith DOCT. IX That the thing it self of the Sacrament is seriously and truely set before all although all do not truely partake thereof but the elect and faithfull onely BUt although all men come not to the receiving of the Sacraments with true faith and understanding Yet as the visible signes are exhibited unto all that do professe the name of Christ so also we believe that the things themselves which by the Sacraments are signified are also seriously and truely by Christ offered unto all and therefore that by reason of the infidelitie and unbelief of those which receive onely the visible signes nothing at all is detracted from the integritie perfection of the Sacraments Forasmuch as that dependeth onely on Christ's Institution and the truth of his Words DOCT. X. That whilst the Sacraments are administred the holy Ghost worketh effectually in the faithfull and therefore that they do not onely receive the bare visible signes but also partake of the thing thereby signified BUt again although whilst the Sacraments are administred the Spirit of Christ worketh not effectually in all men as neither doth he whilst the Word is preached but all through their own fault because they bring not with them faith and understanding Yet we believe neverthelesse that he worketh effectually in all the elect and believers forasmuch as he conferreth and bestoweth faith upon them by the preaching of the Word and every day more and more confirmeth them in it by the receiving of the Sacraments and bringeth them to have communion with Christ and causeth them to grow up together in it And therefore we confesse that they are in Baptisme truely washed from their sins and purged by the virtue of Christ's bloud and that in the Supper they are nourished and fed with the body and bloud of Christ DOCT. XI That Christ is the Authour and true dispenser of the Sacraments ANd as we acknowledge onely one Authour of the Sacraments So also we acknowledge one onely true dispenser of the same to wit our Lord Iesus Christ who dispenseth indeed the outward elements and visible signes by the ministerie of man Instrumentally but himself doth truely and properly communicate the matter it self of the Sacraments or the thing signified by himself and his holy Spirit efficiently According to what Iohn the Baptist said that he indeed did Baptize a Matt. 3.11 with water but Christ with the holy Ghost And therefore as it is lawfull for no man to institute and
the Romanes and others not converted unto the faith were in them the singular gifts of God DOCT. VI. The Confirmation of the fore-going opinion FOr all infidels or unbelievers are not indued with the same or alike equall virtues sciences That even from thence it may manifestly appear that they are not the gifts of nature but the gifts of God added unto nature DOCT. VII That in things belonging unto God and true pietie the unregenerate man can do nothing BUt as concerning things belonging unto God true pietie and religion and a Christian life we believe that the mind of an unregenerate man is so blinded and his heart so depraved and all his powers and faculties so weak or none at all that he can neither truely know God nor the things of God neither love him nor desire things pleasing unto him much lesse obey his will as he ought For according to the Apostle a 1 Cor. 2.14 The naturall man perceiveth not the things of God neither can he perceive or understand them How can he then of himself either will or do any thing b Iohn 15.5 Without me saith our Saviour ye can do nothing DOCT. VIII The confirmation of the fore-going opinion FOr even as a man dead to men and nature can perform no action belonging unto men and nature So neither can he which is a Pâ—â— 2. â— dead to God in trespasses and sinnes truely know those things which belong unto God and true pietie much lesse can he do them but he lies rotting and stinking in his sinnes unless he be delivered from them by the grace of God through Christ and so be restored again unto life But all men that are without Christ and not regenerated by the Spirit of Christ are truely dead and therefore they are truely said to be b Iohn â— 21 quickned to be raised from the dead and to be regenerated or born again whosoever are by faith in Christ delivered from their sinnes and ingrafted into Christ DOCT. IX Errours condemned THerefore we condemne all Pelagians which teach the contrarie lifting up the power and strength of free-will against the grace of Christ And we detest and abhorre the opinion of the Manichees and all others which will have a man to be like a stock as if he had no judgement or libertie of will at all in civil matters CHAP. IX Concerning the Promise of Redemption and Salvation through Christ DOCTRINE I. That Christ the heavenly man was of grace promised to save us WHen a 1 Cor. 15.47 the first man which was of the earth earthy was b Gen. 3.17 fallen into such a miserable estate and condition by his own fault through disobedience and not he onely but together with him all his posteritie which sinned in him and were to be c Psalm 5â— 5 conceived in sin to be born d Eph. 2.3 the children of wrath We believe that God of his mere grace and mercie to Adam and Eve and in them to all mankind e Gen 3.15 Matt. 1.21 promised another man f 1 Cor. 15.47 from heaven of the true substance of man indeed but to be a Luk. 1.34 conceived without the seed of man and therefore to be b Isa 7.14 Matt. 1.23 Luk. 1.34 born of a Virgin c Heb. 4.15 without sinne in whom as in another head of mankind consisting of a divine and humane nature being the true d Heb. 1.3 expresse image of God the Father and filled with the holy Ghost that might be fulfilled which in the first head succeeded not through his own fault that is That he the second man in our name and for us which were to be e Rom. 6.5.11.7 grafted into him by his Spirit and by spirituall generation to be f Eph. 5.29 flesh of his flesh and bone of his bones might most perfectly g Rom. 5.19 obey God the Father and by his h Phil. 2.8 obedience and death take away sinne appease the wrath of God redeem us justifie us sanctifie us rule us by his Spirit set us at libertie give us grace and strength to that which is good and finally save us unto everlasting life and glorifie us DOCT. II. That the Promise Concerning the Redemption by Christ was necessarie FOr Adam not as a private person but as the parent and root of all mankind as he was indued at the first with righteousness that he might propagate it unto all his posteritie as in an inheritance for which cause it is commonly called Originall righteousness So by his disobedience he hath transmitted unto all men great unrighteousnesse in stead of righteousnesse and eternall death in stead of life eternall Necessarie therefore was it that there should be another head that is Christ from whom by reason of his obedience there might be derived on all his members true and heavenly righteousnesse holinesse and life DOCT. III. To what end the Promise was made presently after that the sinne was committed WE believe That therefore the promise was presently after the sinne committed made from the begining of the world and afterwards by the holy fathers was often repeated expounded and confirmed by divers wayes signes and seales That not only we which have been since the coming of the Messias but also all others from the foundations of the world as many as should believe this promise and by true faith embrace Christ to come might also be made partakers of redemption justification and salvation DOCT. IV. That from the beginning of the world as many as believed on Christ to come were saved WE believe That from the beginning of the world as many as believed on Christ promised and to come they were grafted into him by faith they were made partakers of his future obedience passion death and redemption they did eate his body which was afterwards to be delivered and drink his bloud which was afterwards to be powred out and last of all they were all Christians indued with the Spirit of Christ and saved unto everlasting life no lesse then we are DOCT. V. Errours condemned ANd further we condemne and detest their opinon which hold that no man was saved before the coming of Christ and that the Fathers which were before received no promise of eternall salvation but onely of things temporall CHAP. X. Concerning the Law DOCTRINE I. That the Law of Moses came between the promise of salvation by Christ and the fulfilling thereof and to what end BUt between the Promise of Redemption by Christ which was first made unto Adam and afterwards more manifestly declared unto others but especially unto Abraham sealed by the Sacrament of Circumcision and as it were confirmed by the death of Isaac the first born offered for a sacrifice and established by an everlasting covenant Between this promise I say and the fulfilling thereof the Law which was delivered by Moses came between the people which descended from the seed of Abraham of
which Christ was to come being gathered together and wonderfully increased and being after a miraculous manner delivered out of the bondage of Egypt that God might have a certain and visible Church separated from all gentiles and gathered together in one place in which the promise made unto the Fathers concerning Christ might be kept and God might be worshipped after such a manner as was best pleasing unto him even unto the coming of the true Redeemer promised Between these two I say the promise and the fulfilling thereof the Law which was delivered by Moses came between and contained in it three kinds of precepts Morall for the right ordering of a private life in the course of pietie Cermoniall according to the prescript rule whereof the Church was to be governed and Iudiciall concerning the government of the whole commonwealth in civil matters and concerning the ordering of private families in household government That by this meanes the people of God of whom Christ was to come might be kept from idolatrie and from following the profane customes and manners of the wicked gentiles That they might be kept within the compasse of their duty and service to God and obedience to Gods will and to conclude That they might be supported and upheld through saith and hope in the promise concerning true Redemption to be wrought by Christ which was to be fulfilled and that so they might be prepared every day more and more for the receiving and entertaining of Christ and all to this end That God might be glorified in his people DOCT. II. That whatsoever is necessarie unto salvation is contained in the Law of God BUt as for the two latter parts of the whole Law which belong nothing unto us to say nothing of them but onely of the former We believe that in this Law as it is delivered unto us in the books of Moses he Prophets and Apostels a 2 Tim. 3.16 all things necessarie unto our salvation are so perfectly and completely set down unto us and the will of God which he would have us to do here in this world is so farre forth revealed that b Deut. 4.2 b 12.32 nothing can be added thereto or diminished from it DOCT. III. That the Law of the Decalogue or ten Commandments is the exposition of the Law of Nature and the Map of Gods image FOr we believe That this Law is is the exposition of the Law of Nature which was perfectly wrote in the hearts of our first patents but in others imperfectly and but in part and therefore by this is condemned whatsoever is repugnant to that image of God after which man was at the first created and contrarily That is commanded whatsoever is agreeable unto it For it was Gods will by this Law to declare both what man was in his first estate and what he was made in his second and what he ought to be and further What he should be in the third in part and in the fourth perfectly by Christ That the Law of God is nothing else but the true lively expresse draught or Map of Gods image by which we are put in mind what we were what we are what we should be and what we shall be if we believe on Christ DOCT. IV. That the summe of the Law is reduced to these two heads the love of God and our neighbour WE believe and confesse according to the Doctrine of Christ That the summe or substance of the whole Law is contained in these two Commandments a Matt. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and b 39. Thou shalt love thy neighbour as thy self The first of which is the summe of the former table and the other is the summe of the latter DOCT. V. That if God alone is to be loved with all the heart He alone also is to be worshipped NOw if the summe of the first table which containeth in it the whole worship which is due unto God consisteth in the perfect love of God alone from hence beside the expresse Commandments of God in other places expounding this Commandment we gather thus much and believe That God alone is to be adored invocated and worshipped with religious worship and that we are to swear onely by his name because these things are contained in the Commandment concerning the loving of God with all the heart To omit this that the image of God whereof the Law it self is a draught or map taught Adam the very same DOCT. VI. That concupiscence it self and the corruption of nature is a sinne ANd if by the Law of God that is condemned for a sinne whatsoever is not agreeable unto the first image of God that is in righteousnesse holinesse and uprightnesse wherein man was created we gather from hence that not onely the actions done with consent of will contrary to the will of God but also the very inward motions of concupiscence and therefore concupiscence it self and every corruption of nature is a sinne and so condemned by the Law of God because it is repugnant to the rectitude or uprightnesse and righteousnesse in which man was created and in which he might have continned and stood if he would DOCT. VII That the Law although it cannot be perfectly kept and fulfilled was not yet given in vain or to no end BUt although the Law of God is so perfect that a Rom. 7.15 no mortall man hath been able or is able to keep it wholly alwayes and in such a manner as it ought to be kept Yet we believe that it was not given in vain or to no end or purpose for as much God doth nothing in vain but all in infinite wisedome for his own glorie and for our profit and salvation DOCT. VIII That there is a threefold use and profit arising from the Law of God FOr First of all by the perfect Revelation of Gods will by this Law men might in former times and may now come the better unto the knowledge of God and what is pleasing unto him what is good and what bad what to be done and what to be avoided better I say then by the mere reliques of the Law of Nature which was left in mans mind and so all pretense of ignorance being quite taken away the Iews were made more unexcusable then other nations for not keeping the Law of God because from thence men are given to understand that the judgements of God against us are most just Secondly by the curses which are added against the transgressours of the Law men are better bridled as it were and kept in that they run not into sin and again by the blessings promised unto the observers of the Law men are incited and spurred on as it were to run in the way of Gods Commandments and keep his Law though not wholly and perfectly yet at least in part as concerning outward works and so they were the better kept
pardoned and forgiven for ever that we are received into grace and made the Sons of God and heires of eternall life The third and last is that being perswaded of the free pardon and forgivenesse of our sins and eternall salvation for Christ's sake and merits we afterwards labour to keep and observe all things whatsoever Christ hath commanded us for the glorie of God and the salvation of our neighbour keeping faith alwayes even unto the end and stedfastly believing that whatsoever sins we commit in our new obedience are not imputed to us and that for Christ's sake onely as also that by the imputation of Christ's most perfect obedience righteousnesse and holinesse unto us our imperfect obedience is made perfect and so reputed and accepted for most perfect in the sight of God The commandments of Christ may be all reduced unto three That denying ungodlinesse and worldly lusts we should live SOBERLY in respect of our selves RIGHTEOUSLY in respect of our neighbour and GODLY a T it 2.12 in respect of God in this present world a 13. Looking for that blessed hope and the glorious appearing of the great God and our saviour Iesus Christ This we believe to be the sum of all that Christ requireth of us in the word of his Gospel and therefore that they are true Gospellers and Christians indeed whosoever with studious care and diligence give themselves wholly to the observation hereof DOCT. VIII In what things most especially the Gospel differs from the Law ANd it appears sufficiently by what hath been said That we confound not the Law with the Gospell For although we confesse that God is the Authour of the Law as well as the Gospel and again that b Rom. 7.12 the Law of it self is holy and just and good as well as the Gospell yet we believe that there is a great deal of difference between them and that not onely because that was delivered to the Iews onely whereas the Gospell belongeth unto all nations nor yet onely because that was temporatie and to last onely untill Christ whereas the Gospel is everlasting not yet onely because that was delivered by Moser and expounded by the Prophets whereas the Gospel was brought unto us by Christ and published unto the whole world by the Apostles Not for these reasons onely I say but more especially for these which follow First because the matters of the Law consists in commandments with curses irrevocable added thereunto if they be broken in the least part It hath indeed the promises not onely of earthly and temporall blessings but also of heavenly and eternall but yet they are all with a condition of most perfect righteousnesse and obedience and not of free grace But the Gospel is properly the message of glad tidings freely setting before us Christ our Redeemer freely pardoning and forgiving sins and saving us not requiring any thing at our hands for the attainment of salvation but onely true faith in Christ which we cannot have without repentance together with a care to do Gods will as we declared before Secondly because the Law did not enable us for the doing of that which it required for it gave us no power whereby we might be saved and so was insufficient and a 1 Cor. â— 6 a killing letter and b 7. the ministration of wrath and death rather stirring up sin then taking it away But the Gospel requireth no more of us then it enableth us to performe and so communicateth really unto us what is offered forasmuch as the holy Ghost worketh thereby in the elect at the preaching thereof stirring up in them true faith whereby to lay hold on Christ when he is offered unto them and together with him everlasting salvation For c Rom. 10.17 faith cometh by hearing of the Gospel but obedience cometh not by hearing the Law For the holy Ghost at the hearing of the Law did not enable them to keep it whosoever heard the same whereas it doth stirre up faith in the elect at the hearing of the Gospel For which cause as the Law is called the killing letter so the Gospel is called the quickning Spirit or the a 2 Cor. 3.6 Spirit giving life And therefore it is a true and effectuall instrument and meanes unto salvation to every one that believeth From whence followes a third difference which is this that the Law was not wrote in the hearts of men but in tables of stone so that there was not any change in men wrought thereby But the Gospel is wrote in the hearts of the elect by the holy Ghost and worketh in them b 2 Cor. 3.18 a change and true renovation being used by the holy Ghost as an instrument of our sanctification and salvation DOCT. VIII That by the Gospel the Law of Moses is partly taken away and partly not IT appears manifestly by what hath been said what our faith is concerning the abrogation of the Law by the Gospell We believe first that by the Gospel forasmuch as it declareth unto us the fulfilling of all things which were fore-told by types and figures in the old Testament concerning Christ as we shewed before in the 11. Chap. The Law concerning Ceremonies and sacrifices and all the externall Mosaicall worship is absolutely abrogated according to that of the Apostle teaching that they were a Hebr. 9.10 imposed on them untill the time of reformation and that of the Evangelist that b Iohn 1.17 the Law was given by Moses but grace and truth by Iesus Christ Secondly Forasmuch the Gospel is one instrument of the holy Ghost whereby we are ingrafted and united unto Christ and made partakers of redemption and salvation as we shewed in the 12. Chap In that regard we confesse that even the Morall Law also as concerning the curse denounced against the transgressours thereof is by the Gospel of Christ abrogated according to that of the Apostle c Rom. 8.1 There is no condemnation to them which are in Christ Iesus A signe whereof this is that they d ibid. walk not after the flesh but after the Spirit But forasmuch as the Doctrine of the Gospel requireth repentance of us and sanctitie of our whole life and that we live soberly righteously and godly In this regard I say it taketh not away the Morall Law For it agreeth altogether with the Doctrine of the Gospel concerning eschewing vices and following after virtues Thirdly and lastly forasmuch as Christ by his Gospel hath not taken away the Politicall or civill Laws by which commonwealths are governed which are agreeable to the Law of nature Therefore we leave it free to Magistrates to use the Laws which were delivered to the commonwealth of the Iews and to govern their people thereby considering that there are none more equall and just then they Wherefore if there be any one that dare presume to say that by the Gospel of Christ the government of commonwealths is overturned or troubled he offers
he addeth c But he that is Spirituall judgeth or discerneth all things and another place b 15. It is God which worketh in us both to will and to do of his good pleasure d Phil. 2.13 DOCT. VI. That the regenerate man is not onely moved by the holy Ghost to work but is himself also an Agent OUt of the writings of the Apostles and by other testimonies of the holy Scripture we are taught and confesse that the regenerate are so moved by the holy Ghost that yet themselves also are Agents and that in them God so worketh both to will and to do that yet they themselves are those which both will and do For they are not stocks or beasts but men endued with a minde whereby they understand and a will whereby they will and whereby they command other faculties and power both of soul and body to put in execution those things which are good DOCT. VII That the power of Free-will in the regenerate is still infirme and weak in such sort that we continually stand in need of Gods fresh supply and assistance and cannot do all that we would BUt because our regeneration is but onely inchoate or begun and not as yet perfect so that whereas we before were flesh altogether but now consist partly of Spirit and partly of flesh which still fight within us one against the other in such manner that the good which we would that we cannot do but do serve with our mind the Law of God and with the flesh the Law of sin Therefore we believe what also we find by experience that there is still much slaverie in the regenerate much blindnesse in the minde and understanding much pravitie in the heart and affections and many weaknesses and infirmities in all the powers of soul and body So that we dayly stand in need of a new supply of Gods grace whereby our mindes may be more and more illuminated our wills corrected and reformed and our powers to that which is good increased and perfected And therefore as long as we are here in the flesh our Free-will is never truely and perfectly free that is having by it's self sufficient power to eschew that which is evill and do that which is good especially when as the events also of all things are not in our power but in the hand of God and it is further necessarie that all those things come to passe or be done not what we have thought upon but whatsoever a Act. 4 2â— his hand and his counsell have determined before to be done DOCT. VIII That God doth so rule and govern the mindes and wills of the godly that even in the conflict of temptations and the flesh he suffereth them not altogether to fall away from him YEt still this we hold that as many as are truely ingrafted into Christ they have their mindes and wills endued already with the holy Spirit and that for Christ his sake they are by God so ruled governed and sustained that although he suffers them to be weakened sundry wayes and by divers tentations yet he never suffers them b Ier. 32.40 Luk. 22.32 Rom. 8.35 totally and finally to fall away sinking under their tentations and so at length perish everlastingly DOCT. IX Errours Condemned WE therefore condemne all those whosoever either deny or extenuate Regeneration holding that a man regenerate is as impotent and unable to that which is good and as mere a slave to sin as he was before his Regeneration contrarie to divers and those also most cleare testimonies of Scripture concerning the freedome of the regenerate from the slaverie of sin and their freedome also to that which is good to say nothing of the injurie which is done unto the holy Spirit which both dwelleth and also worketh in us And again we condemne those which will have a regenerate man so to be freed from all the slaverie of sinne but he cannot sinne any more at all We condemne them I say because they hold that which is contradictorie unto the word of God throughout the whole Scripture and contrarie also to dayly experience For although we are not suffered to sin unto death yet it is most certain that we commit many sins which of their own nature are worthy of death Neither do we like their opinion which in the regenerate man do so farre forth extenuate the power of the Spirit and again do amplifie the reliques of the flesh that they say the operation of the Spirit is oftentimes by the strength of the old man quite extinguished and further teach that even the regenerate man himself may altogether fall away from the grace of God and so perish everlastingly Whereas God by his Prophet contradicts them saying a Ier. 32.40 I will put my feare in their hearts that they shall not depart from mee and the Apostle affirmeth that b 2 Tim. 2.19 the foundation of God standeth sure c. And again c Philip. 1.6 He which hath begun a good work in you will perform or finish it untill the day of Iesus Christ CHAP. XXI Concerning good works DOCTRINE I. That those which are ingrafted into Christ have also from thence both to live themselves and also to shew forth the works of life unto others and that this is the chief end of being ingrafted into Christ AS the vine-branch from the vine draweth not onely for it self sap and nourishment whereby it self liveth but also that whereby it bringeth forth fruit unto us So also we believe that the Saints and godly upon earth have also from Christ into whom they are ingrafted not onely life whereby they live themselves but also wherewith all to shew forth the fruits of good works to the glorie of God and the edifying of the Church For the Lord himself saith a Ioh. 15.5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth mach fruit Whereunto also is very pertinent that of the Apostle a Eph. 2.10 We are his workmanship created in Christ Iesus unto good works which God hath before ordained or prepared that we should walk in them DOCT. II. What we understand by the name of good works NOw by the name of good works we understand all those actions and works which according to the prescript of the will of God revealed in his word out of a b 1 Pet. â— 5 lively faith in Christ and so c 1 Tim. 1.5 out of a pure heart are performed of the regenerate by the holy Spirit For as d Rom. 14.25 Whatsoever is not of faith is sinne so whatsoever works are done out of a e 1 Tim 1.5 lively faith and a pure heart and a good conscience good works they are necessarily Wherefore we hold that the works which are done by the ungodly without faith and the word of God and the leading and guidance of the holy Spirit howsoever they may have a glorious
good whatsoever is due unto them For e Luke â—â— 10 though we should perfectly keep all Gods commandments yet even then should we be but unprofitable servants But there is no man no though he be ingrafted into Christ and justified that doth keep the commandments of God as he ought And yet we find no fault with the Fathers for using the name of Merit so farre forth as they use the word in this sense as signifying a good work done in faith which is recompensed with a reward and that of grace and for the merits of Christ But again we like not those who dispute of good works as if they were things indifferent and further say that they are so farre from being necessarie that they make nothing at all unto our salvation For a â—eb 11.6 how can a man be saved without faith and b Iam. 2.20 How can faith be lively without the studie and practise of good works and c 1 Tim. 1.19 How can a man hold faith unlesse also he keep a good conscience and How can a man keep a good conscience unlesse he hold a constant resolution to eschew sin to practise good works and to compose and frame his whole life to the will of God But we absolutely condemne all libertines to whom it is all one without difference either to keep God's commandments or not to keep them to do well or to do ill We condemne likewise those who teach that our good works are profitable for the souls of the dead in I know not what fire which they call Purgatorie forasmuch as the Scripture saith that every man shall be judged according to the works which he hath done in his body and that as concerning the dead their own works and not other mens do follow them CHAP. XXII Concerning Invocation and Swearing BEcause amongst good works commanded by God Invocation is none of the last but is often taken in holy Scripture for the whole worship of God whereunto also is added an Oath as being a part of divine worship Therefore we thought good here in brief to explicate and declare what is our belief concerning both and that the rather because even amongst those that professe the name of Christ there is some controversie concerning them both DOCTRINE I. That Invocation is due to God onely and therefore also to Iesus Christ AS concerning religious Invocation we believe that it is a Deut. 6.13.10.12 20. due onely to the true God that is the Father the Son and the holy Ghost and therefore to Iesus Christ our Advocate and to none besides Matt. 4.10 That Invocation is due to God onely it is made manifest by many places of Scripture Because God alone is to be worshipped and adored And that it is due unto Christ as our Mediatour and Advocate we have sufficient testimonies in the Acts of the Apostles in the Epistles and in the Revelation And as we are expressely b Coloss 2.18 forbidden to worship and adore any creature whatsoever it be whether in heaven or on earth So likewise are we forbidden to invocate and call upon them And if whatsoever is not of faith is sin much more that which is committed against the expresse word of God For the very gentiles themselves did not judge it fit to call upon any with a religious worship whom they did not acknowledge for a God And as the Apostle saith a Rom. 10.14 How shall they call on him in whom they have not believed But we must believe onely in God and in Iesus Christ as we are taught in holy Scripture and all the true Catholike Church confesseth in the Apostles Creed which is dayly recited DOCT. II. That a Christian man may swear lawfully WE believe likewise that a Christian man may swear lawfully to wit in truth b Ier. 4. 〈◊〉 in judgement and in righteousnesse as the Prophet teacheth so that his oath be neither false nor rash nor unjust For the taking of the name of the Lord in our mouthes is not simply condemned but the taking of it in vain and falsly And it is a received custome amongst all nations from the foundation of the world to take an oath when it makes for the glorie of God and the benefit of a neighbour And to say nothing of the perpetuall consent of the Church in all ages it is likewise confirmed by Gods own example as also by the example of Christ and his Apostles Wherefore the Doctrine of Christ in a Matt. 5.24 St. Matthews Gospell b Iam. 5.12 St. Iames in his Epistle is not repugnant to ours For their purpose was to shew the true meaning of the commandment concerning swearing and they spake onely against the abuse thereof DOCT. III. That when we swear we are to swear by God onely and by no other WE believe that when we are to swear no other is by us to be called upon as the witnesse of our consciences but God alone and therefore that we are to swear by none but God For God alone is the beholder and searcher of our hearts and he alone hath power over our souls And therefore to him onely is this honour and worship due to be appealed unto by us as unto a witnesse and avenger on our souls if we observe not what by oath we have promised DOCT. IV. That such oaths as are just and lawfully * Or taken made are to be kept and observed by us HE reupon we confesse that such oaths as are lawfully * Or taken made are by us to be kept and observed also and that for the glory of God whose name we do as it were lay to pledge as often as we swear by it As it is also commanded in the law for we are not to take the name of God in vain or falsly DOCT. V. That oaths concerning * Vnjust Or unlawfull wicked and ungodly matters that is such as are repugnant to the Law of God are not to be taken or if taken yet not to be kept AGain forasmuch as we are to promise nothing which is * Unjust or unlawfull wicked and ungodly that is to say repugnant to the Law of God Therefore much lesse ought we to confirme any such thing by an oath interposing the name of God But if any such oath of it self unlawfull be taken we affirme that it ought not to be kept for in keeping it the sin is doubled as we read in the a Matt. 14.7 8 9 c. Gospel concerning Herod DOCT. VI. That such oaths as cannot be kept without trangressing Gods Law are not to be kept although some of them of themselves be not unjust or unlawfull ANd this also we adde that such oaths as cannot be kept without transgressing Gods Law are not to be kept although the things themselves be not of themselves unjust or unlawfull And therefore to instance in a particular If any man hath bound himself by an oath never to
heart we both love again and also glorifie God the Father and Christ our Redeemer that we are inclined and moved to good will and bounty towards all men in generall yea even towards our enemies but especially towards the Saints and those which are of the houshold of faith Therefore we condemne all those which say that a man by his own naturall powers may love God above all things 1 Iohn 4.7 For Love is of God as saith St. Iohn DOCT. XI The signes and tokens of charitie BUt we do not believe that to be true Christian charitie which agreeth not with that description set down by St. Paul in his first Epistle to the Corinthians which is after this manner 1 Cor. 13.4 Charitie suffereth long and is kind Charitie envyeth not Charitie vaunteth not it self is not puffed up 5.6 Doth not behave it self unseemly seeketh not her own is not easily provoked 7. thinketh no evill Rejoyceth not in iniquitie but rejoyceth in the truth Bearethall things believeth all things hopeth all things endureth all things c. DOCT. XII That our communion with Christ and his Church is cherished and maintained by love and Charitie WE believe that by true love and charitie our communion with Christ and his Church is very much cherished increased and maintained Forasmuch as love joyneth together in one the persons loving and the persons loved For St. Iohn saith a 1 Ioâ— 4 16. He that dwelleth in love dwelleth in God and God in him CHAP. XVIII Concerning Repentance ALthough all these faith hope and charitie repentance justification the study of good works and a holy life cannot really be separated one from another Yet forasmuch as they depend one upon another we know that in this regard they are to be distinguished and we are to take them into consideration each apart and enquire what they are and what their efficacie is We think good therefore briefly to set down our opinion and deliver our judgement concerning each of them beginning with Repentance which is the perpetuall individuall and inseparable companion of faith For although after Iustification it is perfected every day more and more yet because no man is justified without Repentance and the beginning thereof goeth before Iustification it self Therefore in the first place we are resolved to declare what our faith and belief is concerning this DOCTRINE I. That Repentance is necessarie to our Iustification and so also to our Communion with Christ WE believe that to our true partaking of Christs righteousnesse and our communion with him Repentance is necessarie whereby turning from sin and from the world by change of mind and will we may turn unto Christ cleave unto him and obtain in him and from him remission of sins and be endued with his righteousnesse and holinesse For the first thing that a Matt. 1.4 15. Iohn the Baptist and our Saviour preached was the Doctrine of Repentance for the remission of sins And Except ye Repent saith our Saviour ye shall all likewise perish DOCT. II. What we understand by the name of Repentance BY the name of Repentance we understand two things more especially The first is true and serious grief and sorrow for sins committed against God and that not so much for fear of punishment due unto sin as that we have offended God himself the chiefest good who is our Father and Maker The second is a true change of heart and mind will and purpose and of our whole life This part of Repentance which properly is by Christ called Resipiscence and by the Prophets Conversion unto God and Circumcision of heart according to the Doctrine of the Apostle proceedeth from the former for he joyneth both together saying a 2 Cor. 7.10 Godly sorrow worketh Repentance to salvation not to be repented of DOCT. III. That Repentance is the gift of God WE believe that Repentance is the gift of God proceeding from his mere grace not due to any meries or preparations of ours according to what the Apostle saith b 2 Tim. 2.25 If God peradventure will give them Repentance to the acknowledgement of the truth c 26. And that they may recover themselves out of this snare of the devil and according to the Prophet d Ier. 31.18 Turn thou me and I shall be turned For thou art the Lord my God DOCT. IV. That for the stirring up of Repentance in us God ordinarily useth the word of the Law and Gospel and That the hearing of them both in the Church is therefore necessarie GOd to stirre up Repentance in us doth ordinarily use the expounding of the Law which discovereth our sins unto us and Gods wrath against sin as likewise the preaching of the Gospel which declareth unto us remission of sins and the grace of God in Christ As it is manifest to every godly man which looketh into the holy Scripture And therefore we judge that in the Church both are necessarie both the expounding of the Law and the preaching of the Gospel DOCT. V. The summe of the Doctrine concerning Repentance and in all every where and alwayes necessarie unto salvation to as many as are of years THe summe then of our belief concerning Repentance every where and alwayes necessarie unto salvation to as many as are of yeares is this That Repentance is the change of heart and mind wrought in us by the holy Spirit by the word of the Law and of the Gospel whereby Forasmuch as our sins and corruption of nature are as the Law teacheth things repugnant to the will of God and so stand in need to be purged away as the Gospel preacheth by the death of the Son of God We from our souls lament and bewail them detest and abhorre them humbly confessing them before God and begging pardon for the same resolving upon amendment of life and a constant studie of innocency and all Christian vertues and therein exercising our selves diligently all the dayes of our life to the glorie of God and the edifying of the Church DOCT. VI. That simply and absolutely we condemne not those parts of Repentance commonly so called viz. Contrition confession of sins and satisfaction COncerning the parts of Repentance before spoken of we list not much further to dispure being thoroughly perswaded out of the holy Scriptures that in brief it consists in a serious and earnest mortyfying of the old man and quickning of the new the former whereof hath force and efficacie from the death of Christ and the latter from his resurrection the holy Spirit communicating both unto us Yet simply and absolutely we condemne not that long agoe received and yet retained distinction in the Schooles of the parts of Repentance into contrition confession of sins and satisfaction with this proviso that they be examined at the rule of the holy Scriptures and not found to decline from the godly customes of the ancient Church As concerning contrition and confession of sins likewise both before God and our brother