it belongeth to the true gouernement of the church that some godlie and wife men be apointed which may visite the sick persons comforte them out of the word of God and confirme them in faith and if it happen that those sick persons be called of God forth of this worlde to encourage and animate thē to their departure as knowing that the soules of the faithfull so soone as they goe forth of their bodies do presently passe into heauen to Christ conuaied thither by Christs spirite and accompanied with his Angells and that they are blessed which dye in the Lord Let them also pray with them and accōpanie those who are departing this life with their praiers euen vnto the last gaspe and so commend them to Christ And we doubt not but their bodies are with reuerence to bee brought vnto the graues as our churches both in words and in their deedes doe teach openly witnessing that they were temples of the holie ghost nowe indeede destroyed but shall againe in their time be restored and raised againe to life and that eternall Meane while the graues and churchyardes or buriall places must be kept decently and religiously as it is with vs the children parents kinsemen and alliance of the dead are to be comforted all those offices of humanitie which can be performed we endeauour to performe vnto them and teach that they are to bee performed And if so bee any psalme concerning the resurrection of the dead bee any where song in carrying of the course or any sermon made vnto the people after the dead body is laide in the earth wherein also some honest mention may be made of others that are dead who religiously died in the Lord this we doe not disallow so long as it is not done for the saluation of the dead but for the comfort profite of the liuing and edification of the whole church Wee beleeue also the soules of the faithfull loosed from their bodies do presently passe into heauen to Christ and therefore haue no need of our prayers yet the edification of the church is to be promoted and set forward vpon any occasion whatsoeuer 34 The church cannot rightly bee gouerned without lawfull free and christian meetings and Synodes of ministers Of Sinodes This also wee are assuredly perswaded as we learne both by the holie scriptures and by continuall experience that the church can not rightly bee gouerned vnlesse at knowne times there bee meetings of ministers aswell priuate in each seuerall church which were wont to bee called consistories or consultations Synedria as also publike and common in each prouince kingdome which for this cause were vsed to be called prouincial Synodes yea and also so much as may be common to al people in christendome which were called generall councells wherein it may be determined vppon all matters pertaining to the health preseruation and edification of the church euery ones free opinion may be heard each thing concluded by common consent and out of other the most approued councells as we read the Apostles and all the auncient churches did 35 A confirmation of the former opinion wherin of ecclesiasticall discipline Of discipline For the church is gouerned by discipline and without discipline it cannot bee ruled aright Discipline is a meanes and institution wherein wee as schollers of Christ do learne in his schoole how to liue vnto God and to do all things according to the doctrine of the gospell aswell publikely as priuately to the edification of the church and to our owne saluatiō It cōtaineth therefore the whole course of pietie the beginning proceeding ende 36 Discipline two fold Further discipline in the church is two fold one cōmon to all christian people which of many is called vulgar discipline the other proper vnto ministers and to men appointed for church-offices which therefore is vsed to be called cleargie discipline 37 The parts of vulgar or common discipline That common and popular discipline consisteth chiefly in these matters first for the beginning when any is receiued into the church he must learne to know God and Christ and to call vpon him and to vnderstand what is his will This is done by catechizing wherein euerie one is taught the summe of christian religion and being taught hee must professe his faith before the whole congregation promise obedience vnto Christ and to his church according to the doctrine of the gospel Then Rom. 10.10 Mat. 28.20 because not to go forward in the way of god is to goe backward therefore they which are godly that they may truely proceed and goe on in godlinesse must often frequent the holy assemblies at appointed times and places and giue themselues to heare the word of God make prayers with others and practise charitable deedes towards the poore bestowing their gifts and oblations liberally But seing euen in our proceeding wee doe all fall some more greeuously and with greater offence to the church some lesse greeuouslie therefore the third part consisteth in the censure of our liues and actions namely that euerie one bee subiect to the censure Mat. 18.15 1. Tim. 5.20 all the time of his life yeeld vnto brotherly correction And if any haue fallen into a greeuous fault knowne vnto the congregation and being reprehended hath not truely repented for which cause hee may deserue to bee driuen forth of the church for a time and to be bound vntill he make amends and till he make publike signification to the church of his true repentance let such a brother be excluded out of the church and be bound but when he hath repented let him be loosed receiued into fauour and admitted into his former communion This is the first discipline the ende whereof is that euerie one should liue vnto God and at last also dye in the Lord Iesus 38 The parts of the cleargie discipline By the way albeit all kindes of men aswell ministers as lay men as they call them be subiect to this christian discipline yet among the fathers came in a certaine peculiar discipline of the cleargie whose parte it was to bee rulers ouer others not onely in worde but also in example of life and diligent performance of their dueties Of this these were the principall parts The first that they should abstaine from many thinges which otherwise in some sorte might be suffred in lay-men such as are many delights of the flesh glorious pompes sumptuous feasts costly furnitures prophane attendants and such like matters The second that they should cast aside al businesses of this life which might hinder from doing their duetie which consisteth chiefly in lawfull administration of the holie things in preaching the word and exercising the discipline of māners such businesses are warre-fare marchandise law causes looking to vittlers tipling houses and such base affaires The third that they should promise a peculiar obedience to their owne bishop metropolitane of their bishop in honest matters
place next vnto the Canonicall bookes V. The rules of faith can be prooued onely by the canonicall bookes And therefore wee vse only the canonicall bookes for proofe of the rules of faith Hieron in praef in lib. Sal. Cypr. in sym p. 377. Con. Laod. cap. 59. and with the fathers wee teach that they are to be vsed but wee thinke the rest to be of great force to confirme the same rules beeing before sufficiently prooued VI. The canonicall scriptures take not their authoritie from the Church VVherefore this we hold without all controuersie and wee thinke it is to be holden that although the Church beeing taught of the first fathers namely Prophets and Apostles who receiued their doctrine immediatly from god and committed the same to writing and beeing also instructed by the holie ghost hath deliuered to the posteritie by a continueing and perpetuall tradition which are canonicall and which are not canonicall bookes yea and hath giuen and shall alwaies giue testimonie vnto them of the holie and heauenlie truth yet that these writings haue not receiued their authoritie from the same Church but of god onely their onely proper author and therefore that of themselues because they are the word of God they haue power ouer all men and are worthie to bee simplie beleeued and obeyed of all VII Yet that the Churches authoritie doth much auaile to make men beleeue the holie Scriptures Although wee denie not by the waie but that the authoritie of the church hath an especiall force to mooue men to the hearing and reading of the holie Scriptures as the word of god according to that of Augustine I had not beleeued the gospell for so he meant vnlesse the authoritie of the church had mooued me Tom. 6. cont Epi. Fund ca. 5. Yet the same Augustine notwithstanding in all places pronounceth that his beleefe came not from the church but from the bolie spirite whose gift faith is VIII That the church hath nopovver ouer the holie scriptures But to dispute whether the authoritie of the church be greater then that of the holie scriptures yea and much more to set downe the affirmatiue part as though the church ouer and aboue the gift of knowing the spirits and of discerning canonicall scriptures from others and of testifying of them and of interpreting of them should haue also authoritie either of adding too or diminishing anie thing from them and of dispensing with thē we iudge it more then sacriledge Deut. 4.2 5.31 12.32 Apoc. 22.18 19. For God commandeth that no man shall add or diminish nor anie one shall decline to the right hand or to the left but all together shall simplie obeye him speaking vnto them in the holie scriptures in all manner of thinges IX The holie scriptures are so perfect that nothing may be added to or taken from them For the scriptures are so holie and meerlie perfect plentifully containing whatsoeuer is necessarie to saluation that nothing can bee added vnto them written with such perfection and wisedome that nothing may bee taken from them X. And therefore men ought to rest vppon them VVherefore wee euen as all godlie men ought to doe doe rest our selues vppon the doctrine of those holie writinges holding that same spoken by the Apostle 2. Tim. 3.16 all Scripture inspired from aboue is profitable to doctrine c. XI Nothing must be established concerning religion vvithout the vvord af god but all things to be reformed by it VVe hold therefore Dist 9. that nothing must be determined cōcerning religion in the church of god which hath not apparent testimonie in the canonicall bookes or may out of them be conuinced by manifest and necessarie consequence And if at anie time there hath crept into the church anie thing either concerning doctrine or the seruice of god which is not agreeable to the holie scriptures the same ought by some lawfull meanes either quite to be taken away or els to be reformed by the rule of gods word and that all controuersies in religion ought lawfully to be iudged and decided out of the same holie scriptures XII Traditions truely apostolicall and catholicke are to be retained in the church And the traditiōs in meane while which it is manifestlie knowne haue come from the Apostles Aug. tom 7. con Donat. lib. 4. ca. 24. tom 2. 2d Ian. ep 118. D. 11. c. 8. to haue beene euer obserued in all churches as that of hallowing the Lords daie in place of the Sabaoth and such like and allthough there be no expresse commandement in the scriptures for the obseruing of them yet wee iudge that they are to be retained in the church XIII The scripture is verie perspicuous in such things as be necessarie to saluation and therefore ought to bee read of all Yea wee thinke and knowe the whole doctrine of saluation not onely plentifully but plainelie and perspicuouslie to bee deliuered in the holie scriptures and sith God neuer spake vnto his people but in their natural language which might bee vnderstood of all that it is a great iniustice and tirannie to forbidd the reading of them to anie men consequentlie the turning of them into the proper tongue of anie nation which the Lord hath willed and commaunded should be read of all men for their owne saluations sake yea should be continuallie borne about in their hands daie and night XIIII The faithfull interpretations by learned godlie men are not to be contemned Although the holie scriptures in those matters which are necessarie to saluation be plaine and easie yet wee dissolue not the interpretations and expositions of skillful and learned godlie men 1. Thess 5.21 aswell aimcient as later namely such as are grounded vppon the same scriptures and so farre forth as scriptures are expounded by scriptures and that in correspondence to the chiefe principles of faith the summe whereof is contained both in the Apostles Creede and also in the Creedes of the true generall and of the auncient holie councells gathered together against those which were notorious heretikes XV. The onely word of god to be the piller of faith and foundation of religion For our faith nether cā nor ought to groūded vppon anie other thing Rom. 10.17 then the word of god deliuered in the holy scriptures that faith may be allwaies of hearing and hearing by the vvord of god wherunto whatsoeuer in any mens works is repugnāt we reiect it whatsoeuer is agreeable we embrace it but that which standeth in a newtralitie as it shall be expedient or not expedient to the church we allow or disallow it and so we teach that it is to be allowed or disallowed CHAP. II. Of God and of the diuine persons and properties I. That there is one onely god distinct in three persons AS wee are taught therefore by the holie scriptures Deu. 4.6 which are his owne word we beleeue that there is only one god that is one simple indiuisible eternall liuing
first the pure doctrine of the gospell is preached heard and allowed of and that so allowed of that there is no place nor hearing for the contrary Ioh. 10.4.5 For these both are properties of the flocke or sheepe of Christ namely to heare the voyce of their shepheard and to reiect the straungers voyce in those also where the Sacraments instituted of Christ as much as in them lieth are lawfully 1. Cor. 11.20 that is according to Christs owne institution administred and receiued and so where other Sacraments deuised by men are not allowed of in those lastlie where the discipline of Christ taketh place that is where a care is taken through loue that both priuately and publickely Mat. 18.19 Tit. 1.8 by admonitions corrections and when need requireth by excommunications the commandements of Christ may bee obserued and so that men may liue soberly iustly and godlie to the glorie of God edification of their neighbours For wheresoeuer vngodlinesse and all loosenesse of life is in publike practise and open offences are not reprooued according to the discipline of Christ there we beleeue that it is possble that manie good and godlie men may be but we beleeue this is not a godlie christian congregation the Lord himself saying Ioh. 13.35 in this men shall know that yee are my disciples if yee loue one another but what loue can there be where no care is taken that according to Christs doctrine brethren which offend may be corrected may repent may be gained vnto the Lord and saued VI. By vvhat manner of succession of Byshops it may be shewed that some church is Apostolicall So we acknowledge that from a perpetuall succession of byshops in some church I say not any manner of succession but such a one as hath had ioyned also vnto it a continuance of the Apostles doctrine it maye rightly bee shewed that that church is Apostolicall such a one as was once the church of Rome the succession of the byshops thereof euen to the time of Ireneus Tertullian Cyprian and some other So that they were wont not without reason to appeale vnto it and cite before it and such other of the fathers the heritickes of their times But indeed as we do acknowledge and confesse with Tertullian and other of the fathers that those churches are to be acknowledged to be truely Apostolicall in which the Apostles doctrine with the discipline of Christ and lawfull administration of the Sacraments is kept pure though the same haue not beene planted by the Apostles nor haue had a perpetuall succession of byshops euen from the Apostles time So againe the churches which were planted and watered by the Apostles although they can shewe a succession of Byshops continuall and without interruption yet if with the succession of byshops they can not also shewe a continuance of the doctrine of Christ and his Apostles we wil graunt that they haue bin christian and Apostolical churches but now we cannot acknowledge them for such For as the hood as the Prouerb saith makes not the monke but his godly and holy life so neither do byshops but the doctrine of Christ and christian religion make the church of Christ VII Not by any manner of consent but by consent in Christs doctrine some churches may be shewed to be true and christian churches For thus wee knowe that it can neuer bee prooued that wheresoeuer there is a full agreement among themselues there are the true churches of God sith both in the Iewish sinagogues and in the turkish congregations and long since in the conuenticles of the Arrians and Donatists there hath euer bene an especiall agreement but wee hold it may bee prooued onely by that consent which is in the pure doctrine of Christ and in true pietie For where the Apostle saieth 1. Cor. 1.10 I beseech you brethren by the name of our Lord Iesus Christ that yee all speake one thing and that there bee no dissentions among yee but be yee knitt together in one minde and in one iudgement hee meaneth in that Lord Iesus Christ by whose name he intreated them VIII The churches bee not taken away by euery dissention that ariseth in them But by the waye we are not so vniust to denie those to bee christian churches wherein there is not alwaies a full consent and agreement of all things For as euerie agreement doth not make a church so euerie dissention doth not dissolue the same so long as the foūdation which is Christ true God and true mā the true and perfect Sauiour be kept sound firme and so long as there is a full agreement in the summe of the Apostles doctrine which is deliuered in their creede IX A confirmation of the former opinion For as the reprobate hypocrites by their being in the churches do not hinder but that they still remaine true churches so neither the dissentions which are raised in the churches by the vngodlie or which through frailtie or ignorance doe spring among the Saints themselues can extinguish the same which verie thing the Apostle teacheth whenas speaking of the ministers of the true churches he saith that vpon the same foundation some do build gold siluer and pretious stones other wood stubble haye and to the Philippians hauing declared the summe of christian doctrine and exhorted all men that who so had profited therein should persist in it afterwards he addeth and if any be otherwise minded God shall reueale the same vnto them if we abide in the same vvhereunto vvee are come For else if we should denie there to bee anie true church where contentions about religion are stirred vp then was there no church at Corinth in Paules time where there were not onely diuisions verie rife one saying I am of Paule another of Cephas another of Apollo but also maruailous controuersies rose concerning religion Nor yet in Gallatia because immediatly after those churches were passing well planted by Paule there sprang vp in them seducers and heresies lastly neither yet could there be said to be any churches in the East or in the West because they were neuer voide of contentions not only betweene the catholicks and the heretikes such as arose from the catholicks but also euen among the godly fathers themselues as the histories doe plentifully make mention in so much that for these dissentions and sects the christians were wōt to bee skoffed at in the theaters and stages among the infidells as also at this day wee are all derided for the same cause among the Turkes and Iewes But as in the primitiue church by those contentions of the christians it was no consequence that therefore they were not the people of God so neither at this time by ours can any man prooue it iustlie against vs but that indeede the contrarie may rather be concluded because it is the propertie of good wheat that is of the gospell wherby Gods people are gathered into his church that where it is sowen
indeed such a magistrate is not in that behalfe the minister of God Wherefore if we must be subiect and obey the magistrate for conscience sake not for feare onely Rom. 13.5 then we conclude that where we cannot for conscience obeye him neither ought wee there for feare to obeye him In other matters Rom. 13.2 whoso resisteth the power we knovve that he resisteth God and shall receiue to himselfe damnation III. We must praye for all magistrats that vvhat there dueties are they may indeede performe and what the duetie of euerie magistrate is But seing the duty of euery free magistrate is to haue a diligēt care both in making lawes in giuing iudgement and also in punishing offences that their subiectes maye liue vertuouslie and after Gods lawes the summe wherof is that we should liue in this world Tit. 2.12 soberly therfore chastly and honestly and rightly therefore peaceably with our neighbours and godlilie towardes God and that no princes can performe this of themselues vnlesse God indue them with a knowledge of their duetie stirre them vp both to will and to performe therefore that which we do according to the Apostles precept Phil. 2.13 1. Tim. 2.2 the same wee teach others that they should also do namely that they must pray for all magistrats of what sorte soeuer that they maye both bee willing and able to performe that which is their duetie so may bring to passe that we may lead a quiet peaceable life in all honestie and godlinesse that is that wee may liue all friendly and in peace on with another that a publike honestie may be obserued and true pietie and religion preserued and encreased IV. It belongeth principally to a christian prince to take vppon him the care of christian religion And if he bee a christian and godlie magistrate wee beleeue that it chieflie belonges vnto him that besides the regard of the publike and politick good and profite of the publike and politick peace and honestie he should also take the peculiar care of christian religion sith the Lord hath made him the keeper of both the tables Ios 1.8 Deu. 13.2 c. and commaundeth him that as a prince he alwaies keep the law of God in his hands that he may punish aswell idolaters and blasphemors false Prophets and seducers as murtherers and adulterers and the same is aboundantly confirmed by examples of godlie kings in Israell and christian princes Constantine Valentinian Theodosius Iustinian others who not onely as priuate men but also as kings serued the Lord according to his commaundement euen as concerning their duetie and office Tō 2. ep 50. Saint Augustine most learnedly noted out of the second Psalme and declared it to Boniface V. The office of a godly prince concerning religion is two fold and wherein it chieflie consisteth Now sith the duetie of a godly prince that is a magistrate which hath a free power ouer any people and authoritie within his iurisdiction to institute and reforme religion is twofold which hee oweth to Christ and to the church in the cause of religion one about such things as belong vnto religion the other respecteth men which are in his iurisdiction and subiect vnto him for the first our beleefe is that he should diligently take heede that by the pure word of God rightly vnderstood and expounded by the verie word it selfe and according to the principles of faith that which they call the analogie or rule of faith religion may be instituted in his dominion or kingdome or where it is instituted may bee kept found and pure or where it is corrupted may be restored and reformed to the glory of God and saluation of his subiects For this we read hath beene commaunded of God and of Moyses and euer obserued of all godlie princes VI. A declaration of the former opinion by the parts We beleeue therefore the duetie of a godlie magistrate is first to knowe out of Gods word generally and according to the summe of the pointes of faith which is the true and christian religion and which is the apostolicall doctrine whereunto the church is to bee reformed that he may do or dare to do nothing onely by the iudgement of others but also vpon his owne sure knowledge Then this being thus knowne to haue a care that ministers which are meet men for the office not by his owne choise but according to the rule of Gods word may be chosen called and ordained Thirdlie to bring to passe that by them both the doctrine of saluation deliuered in the holie scriptures may be set forth expoūded and often beat vppon and also the sacraments according to Christs institution administred yea and the discipline ordained of Christ exercised Fourthly to haue a regard to this that schooles may be erected wherein aswell good artes and tongues may bee diligently taught as also the holie scriptures faithfully expounded and the studious may learne the summe of christiā wisedome Fiftly wherby ministers and teachers may be held in their duety and so true religion by them preserued in the church to do their best that priuate cōsultations yea and also prouinciall Synodes as is saide before may at least twise in the yeare be called Sixtly to carrie a speciall care to the goods of the church that they maye bee bestowed on the right that is on the true godly vses and that all necessarie things bee supplied to the church and to the ministers thereof VII A godly prince ought not to deale with all men of a diuerse religion after one manner But seing to say something brieflie of the other duetie of a prince concerning religion there be diuerse kinds of men which a prince may haue vnder his gouernement namely either meere infidells or such as indeede professe Christ but yet are also open idolaters or in manie things apostataes from the apostolicall church or in some article of the faith manifest heritikes or else erre vppon simplicitie or such as are rightly persuaded in all matters we doe certainly hold that a prince ought not to vse one kinde of measure towards all these sortes for some of them are to be loued cherished and honored some to bee winked at some not to be suffred other some to be quite cut off and none must bee permitted to blaspheme Christ or to worshipp idolls or retaine vngodlie ceremonies VIII All men must be subiect to the higher powers and all the higher powers must be subiect to Christ himselfe and to his word Lastlie we beleeue that euery soule that is Rom. 13.1 euerie man none except and therefore also euerie inferior power must bee subiect to the higher and greater power yea and that superior power also no lesse then the inferior and all other men must bee subiect to Christ the king of kings and Lord of all Lords Apo 17.14 1. Tim. 6.15 For it is Gods will that they should al kisse the Sonne and bowe their neckes vnder the yoake
not as euerie art hath it owne proper wordes and names Then if there be any collection or argumētation darke or intricate they explaine the same by Analysis or resolution and set it forth by examples and by generall precepts they teach particular things and declare how largelie the same are ment and taken And this is properlie to teach Now though this bee in faithfull and sound deliuerie of instruction yet a true faithfull teacher not contenting himselfe thus doth also rehearse and often taketh accompt of that which he teacheth and is still at hand among his schollers that of such things as they doubt they may euer require and aske the plainer exposition of himselfe Moreouer the thinges which he hath taught them he also propoundeth to be decided and handled in publike disputations that no whit of doubt may remaine To these thinges also he adioyneth oftentimes exhortations to encourage them forward in the same instructiō and exhortations from such matters as may hinder the same and also generall admonitions reprehensions and childings Lastlie such a maister marketh diligentlie what profite euerie one of his schollers taketh if he finde anie one to loyter in his learning he both priuatelie corrects him and admonisheth him of his duetie if he perceiue anie to goe through his learning lustilie him he encourageth commendeth and whetteth on to follow the studie of it more more From the seuen dueties of teaching were brought into the church 7. orders of ministers All these seuen points of teaching did our Lord Christ also obserue In the Synagoge at Nazareth he read the 61. chapter of Esay and expounded it Luc. 4. He expounded the commaundements of God vpon the mount Math. 5. And he taught in all places and exhorted he reprehended out of the word of God And he made aunswer to al that asked him aswell good as badd and also asked them as Matt. 22. He also catechized his disciples and he himselfe was present at a catechizing Luc. 2. Sith then the ministerie of teaching doth require such manifold labour there haue bin also many sorts or orders of ministers appointed to this ministerie And first of all readers whose office was in some pulpit or high place to rehearse the diuine scriptures Now this rehearsall of the scriptures was instituted to this ende that the language and manner of phrase in the scripture and the scripture it selfe also might so bee made better knowne and more familiar to the people For within one yeare they reade ouer all the bible to the people where as they which shall expound the scriptures are not able to performe more thē some one parte and that not greatnether in one yeares space And meane while by the onely reading of the holie Bible to the people the knowledge of all the principles of our saluation was wōderfullie confirmed for the same are still againe and againe repeated in each of the holie books and are declared by other other words so that the people might often by the following readings learne that which by the former they could not so wel conceiue And by this verie meanes the peoples iudgement was strengthened aswell in religion as also in the expositions of scriptures and in all doctrine which was brought vnto them either by the lawfull curats teachers of the church or by others For this cause this office of onely reading the Scriptures to the people was greatly esteemed in the auncient churches neither were any chosen for this ministerie vnlesse they were commēded for singular piety Which we may knowe aswell by other monuments of the auncient fathers as especially by two epistles of Saint Cyprian as the fiue Epist of Aurelius the reader ordained the 5 3. Epist booke 2. of Saturus and in the 4. booke of Celerinus Celestinus To these readers were afterwardes also added queristers or singing men which ordered and directed the singing of the psalmes and hymnes For the reading of the holie Scriptures it is by Gods grace verie well appointed in the churches of England if so bee that there were meete men ordained which might add a grauitie and a religion worthy the diuine ministerie in the holie readings Let them therefore diligentlie weigh consider whose mouth they make themselues which read the holie books vnto the people in their sacred assemblies euen the mouth of the Lord Almightie as also of what force and of what dignitie the words at which are read which be the words and precepts of eternall life Lastlie vnto what manner of men and for what purpose the readers of the diuine Scriptures ought to serue For they serue to administer the worde euen to the children of God for whose saluation the first begotten sonne of God powred out his precious blood and to whome by them the same saluation is more and more declared made perfect All which things whosoeuer weigheth with himselfe in true faith what grauitie decencie religiousnes can be vsed in any action which such a reader may ouerslipp And this they whosoeuer be appointed for that office ought euermore to haue in the sight of their minde that the things which are read must effectually serue for the edificatiō of faith in the hearers which is then done when the same things are well vnderstood and receiued as the very words of god To both which is requisite a pronunciation verie plaine discreet graue and religious Hereby it is knowne that they are not Christs ministers who do so read the holie Scriptures as if onely this were to bee required that as little tarrying as may be might be made in rehearsing the same Now another duetie is the interpretation of the doctrine which is to be disposed namly a more plaine declaration of the wordes and sentences This office was performed by bishops and Elders and sometime by them of the order of Deacons and subdeacons sometime also they employed vnto this function some of the laitie whom they found by the holie ghost to be made fitt for the profitable executing of the same So Origen also a lay man was called vnto this office in the church at Cęsarea in Palestine by Alexander bishop of Hierusalem by Theoctist bishop of the same church at Caesarea So Euelpis was called by Neonus bishop of Larandi and Paulinus by Celsus bishop of Iconium and Theodorus of Atticus bishop of Sinadi This we read in Eusebius his sixt booke of his ecclesiasticall storie chap. 20 and out of the epistle of those two bishops Alexander of Hierusalem and Theoctist of Caesarea in Palestine vnto Demetrius bishop of Alexandria who had reprehended the deed of these two bishops concerning Origen as a thing neuer heard of that a lay man where bishops were present should speake to the people in the congregation But this the same bishops manifestly affirmed was not true but that godlie bishopps had euer vsed to exhort such as they knewe meet men among the laitie to profite the people by interpreting the Scriptures and
H. ZANCHIVS HIS CONFESSION OF CHRISTIAN RELIGION Which novve at length being 70. yeares of age he causea to bee published in the name of himselfe his family Englished in sense agreeable and in words as answerable to his ovvne latine copie as in so graue a mans worke is requisite for the profite of all the vnlearneder sort of English christians that desire to know his iudgement in matters of faith ROM 10. With the heart man beleeueth vnto righteousnes but with the mouth man confesseth to saluation Let all things bee subiect to the iudgement of the true Catholike church PRINTED BY IOHN LEGAT printer to the Vniuersitie of Cambridge 1599. TO VLYSSES MARTINENGVS EARLE OF BARCHEN HIEROME ZANCHY WISHETH grace and peace WHat of what sort and how great the cōfusion trouble is in this age of ours noble Earle throughout all christendome aswell about all other matters almost as more especially about matters ecclesiasticall concerning religion there is no man that doeth not see no good man that doth not greeue at and no godly man that with great admiration of Gods iudgements doth not exceedingly bewaile Very great surely is the light of the trueth in this our age which through Gods singular gift hath bin found out in the holy scriptures by some faithfull seruants of Christ and spreading abroad farre and wide hath shined forth vnto vs as the sunne in the firmamēt but I pray what and how many mistes of errors how diuers and black clouds of heresies haue bin stirred vp and raked out of the depth of hell by no smale number of verletts and ministers of the deuill to cast a darkenesse ouer this heauenlie light I speake not nowe of tyrants which euer haue and yet doe imploye and bend all their swords all their power and the very force and might of their authoritie to this that these candelsticks of brittle earth I confesse wherein any of this light remaineth shineth being brused broken by their iron-blowes the whole light of the diuine wisedome if god so pleased might be vtterly put out extinguished in place therof that infernal darknes fetcht againe frō hel might succeed beare the whole sway For this very cause what in these our wretched times hath bin done what and what māner of slaughters of an infinite number of men in many places committed and in many other places attempted more then once wee haue yet in fresh memory And what and by whome the deuil lately assaied in those valleies of yours though by Gods mightie hand defending you the slaughter succeeded not to the wish of those vngodly wretches your self know better then we do And now also what that euer-busie Sathan is for the same intent continually attempting what deuises he purposeth what trecheries he studies what weapons hee prepareth what warres he brocheth against godly princes and magistrats who desire to haue this heauenlie light to shine in their dominions and labour to spreade the same farre and wide into the whole world the Lord himselfe knoweth who dwelleth in the heauens who also is wōt to scatter the wicked counsailes of the vngodly to disperse them as vaine smoakes through his incredible loue and mercie towardes vs when it is most expedient for his church and when tyrants do looke for nothing lesse then a disapointement of their intents which they so long and watchfully prouided for For witnesses take the Pharaohs Senacheribs Amans Antiochies Iulians and other such like enemies to the church For still the promise abideth The gates of hell shall not preuaile against it But to let passe tyrants and to returne to the bodie of our christian common-wealth so miserably torne in pecces who is there I pray you except he be cleane voide of alpietie that beholding such and so great a rent of this bodie into diuers shiuers namely of all those which professe and call vppon Christ as true God and true man the onely redeemer of the world diuers of thē defending diuers errors most obstinatly some many those most grosse others fewe and those not so waighty and vpon these occasions pursuing and hating on another with more then serpentine hatred and plaging and tormenting on another with more then butcherly crueltie what man is he I say who beholding these things hearing thē and waighing them in his minde is not moued with great griefe sigheth not lamenteth nor poureth not forth teares The church of Rome once in times of old was for the great glory of her pietie her heauenly doctrine her diuine seruice christian discipline and constancie in the faith against all hereticks most famous and as the sunne in the firmamēt shineth farr brighter then all starres so she shined farre aboue all churches on earth by example of her exceeding christian pietie that well and fittly she deserued to bee generally called the mother of all churches But into what and into how great darkenesse and blindnesse did she after sinke by Gods iust iudgement being as it were cast out of heauen and in the same still lieth buried and drowned he that in such great light of the gospell seeth not this is blinder then a moule Neither is it any new thing seing the same happened first to the church of the Israelites afterward to the churches in the East and to them in Greece Now to speake of those churches which in such thinges as the Romish church hath made an apostasie or backsliding from the Apostles haue beene forced through her willfulnes and tirannie at length to forsake her what horrible heresies in some of them haue bin fetched out of hel by the ministers of Sathan Anabaptisme Libertinisme Arianisme Samosatenisme Martionisme Eutychianisme Nestorianisme and what not yea euen Atheisme I grieue to speak it spreadeth it selfe aboundantly The trustie ministers of Christ haue withstood all these in many places haue beaten downe their diuelish doctrines and haue preserued their churches reformed by the sincere doctrine of the gospell free from these pestilent mischiefes and by Gods benefite do still preserue them so that we haue no friendshipp nor dealing with such manner offects and yet notwithstanding this cockle cannot bee cleane weeded out in all places Many plagues do still grow and increase euery where and many wicked spirites doe still come into the worlde VVhat then should a christian man who loueth the glory of God the saluation of his owne soule his neighbours and desireth to haue a good name in the church for it is a matter of no smale moment to bee taken and accompted in the catholicke church for a true member of Christ what I say should a christian man do in such a confusion of things such a dissagreement in opinions such a multitude of heresies such varietie in religions I wil if I can by a similitude declare my opinion agreeable to the scriptures If a huge a most mightie armie of enemies should ouercome any cuntrey killing spoyling wheresoeuer they came so as
they could not quickly or easily be driuen out againe what should the inhabitaÌ„ts of that cuntrey do to prouide for the safety of theÌ„selues their childreÌ„ First they must flie into the strong defensed citties tarry there vntil by gods help the cuntrey might bee deliuered out of their enemies haÌ„ds Next least being besieged they should perish by famine or be coÌ„strained to yeld theÌ„selues to the enemie they must looke for as plentifull prouisioÌ„ of vittailes as may be And because vnlesse the Lord do keep the cittie the watchmaÌ„ watcheth but in vaine therefore all the people must with earnest prayers call vpoÌ„ god daily to bee with them keep defend theÌ„ Hereunto it is neâ—dâ—ul that al within the citty do obserue coÌ„stantly a brotherly faith loue peace concord among theÌ„selues sith euery kingdome deuided in it selfe as the Lord vsed to say cannot stand euen the heatheÌ„ do witnes that by coÌ„cord smale matters grovve to encrease by discordgreat things fal to decay Neither is the health of body to be neglected wherin the cittizens must be kept souÌ„d strong as much as may be for the profite defence of the coÌ„moÌ„ wealth For the sick deseased especially at such a time caÌ„ profite the common state very little nay they are a great burden combrance to it so far ar they froÌ„ being able to fight against the enimy Therfore it is very needfull that euery one looke to his health then there is need of a careful diligent watch least the foes by any suddain assault or by some deceite or vndermininges should pearce into the citty set vpon vs vnawares vnprouided hereupoÌ„ are night watches prouided But how can there be any watching without sobriety For by surfeting dronkenesse heauy sleepe is prouoked so that there can no watch bee kept Therefore least being ouer drowned in wine sleepe we should bee catched by our enimies we had need of sobriety what is more needefull then alwaies to haue weapons in our hands whereby we our selues may both be kept defeÌ„ded froÌ„ the blowes of our enemies and may also be able to repell and put back the enemie therefore ouer and besides our strong walles wel defensed raÌ„piers the cittizeÌ„s theÌ„selues must also be ready in their armour But nothing can happeÌ„ more pestilent pernicious to the coÌ„moÌ„ wealth theÌ„ if within their citty especially in time of warre they haue fauourers of the enemie who may indeed giue them a wipe priuily howsoeuer they may pretend friendship with the citizens and professe in words that they coÌ„sent vnto them in al matters such are perfidious traiterous fellowes Therefore there must great care be taken that diligent inquirie bee made who be in the citie what they doe what life they lead wheron they liue and if there be any founde to goe out of course from the common profession life manners of the cittie they may be knowne examined corrected punished or driuen out of the cittie But as there is nothing that can either set a deeper marke of infamie vppon the citizens or make theÌ„ deserue to be more seuerelie punished then if being entised by large promises or bribes of the enemies they betraye their cuntrey or being terrified by their threatnings they slipp from their ruler shamefully yeeld themselues so contrarywise there is nothing more honorable more profitable or worthie of greater praise and reward then if keeping sound thy faith to thy prince and cuntrey with the publike profession of the faith thereof thou constantly standest to it euen vnto death and fightest it out to the last man Therefore there is need of constancie in thy faith giuen to thy prince and cuntrey and a publike professioâ— of that faith euen vnto the death By these defensed cities I meane those churches which were once builded vppon the foundation of the Apostles and Prophets and afterwardes were repaired againe out of the gospel and truely reformed and so do hold the same foundatioÌ„s of the Apostles doctrine firme and fast with the holy scriptures vnderstaÌ„ding expouÌ„ding the same according to the sound interpretations of the auncient fathers These foundations the church was wont to compreheÌ„d in that short forme of doctrin which they cal the catechisme wherein is contained the Apostles creed the Lords praier and the ten coÌ„mandements The creede brieflie sheweth both what we must beleeue and in whome we must place the whole hope of our saluation The Lords praier manifestly directeth vs both who is to be prayed vnto and what is to bee prayed for as also for what causes God is onely to bee called vppon and that we aske all that we aske of him onely namely because his onely is the kingdome the power and the glory by which addition our assured hope is kindled vnto praier The decalogue or ten commandemeÌ„ts very briefly and plainely prescribeth how wee must behaue our selues to god-ward with what â—â—â—uice we must worship him in what sort also we must liue with our neighbours how we must die vnto our selues that is to our coÌ„cupiscence in withdrawing froÌ„ it euermore all such things as it coueteth against the law of god Vnto these three those chiefe partes of the catechisme is ioyned a fourth part the doctrine of the sacrameÌ„ts which by a Synecà oche is whollie comprehended in the great creed as they cal it vnder the name of baptisme All these thinges summarily gathered out of the holy scriptures reduced into a briefe compeÌ„diary we doubt not with the whole auncient church to cal the fouÌ„dations of al christian religion And because heretikes when they durst not simplie denie these foundations were euer wont to wrest yet do wrest and wring the same for the most part by false interpretations to their owne heresies therefore that the true churches may bee discerned from the conuenticles of heretikes we must vnderstand and expound those principles and chiefe pointes of doctrine in no other sense then as the auncient church agreeably to the scriptures by common consent specially in the best approued counsailes expounded them For what to say something for exaÌ„ple fake can be more firme certen manifestly spoken for the article in the creede of the person of Christ then those things which weâ—e determined out of the scriptures in the couâ—cel at Nice at Ephesus Constant Chalced. add also the 5. 6. by the godly fathers against Arrius Samosatenus Apollinaris Nestorius Eutiches the Monothelites whosoeuer therefore teacheth concerning Christs person against the determinations of those counsells certainely they doe not rightly hold this principall foundation of christian religion Further concerning the grace benefite of Christ the beginning whereof is his eternall loue towards vs his free election of vs to the participation of redemption euerlastin life but the proceeding of it is the free dispensation of the same redeÌ„ption once performed vpoÌ„ the crosse the effectual vocatioÌ„ iustification sanctification
who can be able to stād in the battaile and to continue the same The breast where the vitall partes lye must bee armed round about with the breast-plate of righteousnes I say of righteousnes of faith especially and of a good conscience For who is able to stand to coape with so many and so great enemies in the battaile vnlesse he bee persuaded that God standeth his helper and fauourer by him and doth from his heart hate iniquity against which loueth righteousnes for which the battaile is begunne We must haue our loynes girt about with the girdle of trueth and our feete shodd with the knowledge of the gospell of peace that is it behooueth vs to bee so armed on all partes with the knowledge loue and might of the trueth that we must be euer ready and prepared to fight for the gospell holding in our left hand the shield of faith wherewith we may receiue and quench all the fiery darts of the aduersarie but in our right hand the sword of the word of God wherewith the enemie may bee driuen back and wounded VVe shall indeed vse the shield of faith if against al the sophismes and subtelties of heretikes wee hold fast those principles of faith whereof we spake howsoeuer wee bee to seeke in refelling their fine and subtle quirks then haue we vse of the sword of the word if we conuince the enemies by apparent testimonies of scriptures and reasons drawne by necessary consequence from them to which purpose it preuailes not a little if wee cast at the enemies sharp pointed darts stinging arrowes out of the quiuers of the auncientest fathers as also we see those laeter fathers themselues haue done bringing forth the testimonies and arguments of their predecessors against heretikes VVe must therefore take vnto vs this whole complete armour of god with earnest praier vnto him that in these troublesome and euill daies wee may be able to withstand so manie diuers and mightie enemies and in the ende we may triumph ouer them 9 To the preseruation of the cittie and safetie of each cittizen howe needfull it is that the cittie being cleane voide of all the enemies fauourers hirelings close workers and traytors may liue the more safely and quietly who that hath any sight at all in things past and present can be ignorant Therefore the church gouernors and magistrats must take great care that according to the Apostles discipline it may heedfully be lookt vnto what doctrine each one professeth and what life he leadeth they which being taught and admonished will not amend to let them bee made knowne to the whole congregation openly separated from the holy assemblies and from the conuersation with the other faithfull least by their contagion others should also be infected or least as the Apostle saieth a little leuen marre the whole lump But to euery of the faithfull let such obstinate men be as Ethnicks and Publicanes and let this saying of Iohn bee kept if any man come vnto you bringing not this doctrine namely which the Apostles haue deliuered concerning the sonne of God and concerning the foundations of christian religion him receiue not into house nether bid him god speed This discipline is perpetuall in the church of which Tertullian in apolog the 39 chapter speaketh The magistrate further is to punish by Gods commandement according to the qualitie of their faults or blasphemies 10 That which in the ende wee said concerning the last duetie of each cittizen the same is also in this businesse which wee haue in hand verie easie to bee knowne I would it were as easie to bee performed Our faith therefore which we giue and promise in Baptisme must constantly bee kept vnto our prince Christ Iesus to our last ende yea if need be euen to the spilling of our blood and our liues And therefore that doctrine which by the writings of the Prophets and Apostles by the manifest principles of faith and also by common consent of the whole auncient church wee knowe assuredly to bee the doctrine of Iesus Christ the same wee must hold and keepe with a most constant faith against all new opinions neither must we onely keepe them in our mindes but also freely confesse the same with our mouths and openly professe that we will neuer bee willing to decline from the same and so we must professe it that vnlesse wee doe it wee can hope for no saluation For vvith the heart it is beleeued vnto righteousnesse but vvith the mouth confession is made vnto saluation VVith God indeede who seeth the hearts of men onely faith shall bee sufficient but with men and for mens sake the free confession and profession thereof is also necessarie Hee vvhich is ashamed of me before men I vvill also bee ashamed of him before my father said the Lord Iesus Christ For we while we are in this world must set forward the glorie of God the name of Christ and saluation of our neighbour and it is meet that we should make knowne to the whole church what manner of religion wee follow and with what faith we are by Gods grace indued that it may be euidently knowne who be the members thereof Whereuppon the same Lord stirring vs vp to this confession added He which confesseth me before men him will I also confesse before my father And therfore we must neither be allured by commodities to betray Christ neither must we be skared by threatnings and punishments from free confessing of him but rather fixing our eyes vpon the same Lord the captaine and perfecter of our faith who with a willing gladnes suffred the torment on the crosse not caring for the reproch sitteth at the right hand of the throne of God we must constantly runne out our purposed race For he vvhich endureth vnto the ende shal be saued By these tenne pointes noble Earle I hope I haue declared the right meanes by which in this so great diuersitie of opinions about the way of saluation in so great inuasion mighty power of euill spirits and in so cruell tyrannie of the deuill euerie one may prouide for the safetie of him and his I haue now almost 34. yeares by Gods good gift done my endeauour that I might my selfe follow the same course and besides the holie scriptures which do teach apparently that it is according to Gods will I haue learned by experience of many yeares that it is a heauenlie and excellent waye For vppon the very same occasion leauing the Babylonicall captiuitie I gatt me into the free churches of Christs kingdome as into defensed citties First to the churches in Rhetia where I liued eight months and more afterwards vnto Geneua where likewise I abode nine months From thence I came to Strausburgh where then florished the French church and there I liued and taught 11. yeares but not without some conflict after the death of that ornament of the whole cōmon wealth and parent of the schoole Iames Sturmius and the
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
therefore wee cannot without sacriledge affirme that it passeth properly that by the mouth into our bodies And to what ende also as the sacrament of bread is giuē without wine the wine without bread so in the supper the bodie is giuen without blood and the blood seuerally without the bodie but that wee might know that these his owne substances as they are properly in heauen doe not passe through our mouthes but are receiued onely by a faithfull remēbrance effectually stirred vp by the holy ghost For this did the Lord himselfe require saying doe this in remembrance of me and in saying This is my bodie which is giuen for you For in speaking thus he required in them faith whereby they might beleeue this and beleeuing might eate that is might apply it vnto themselues for the food and life of their soules Wherefore wee hold assuredly that they eate the flesh of Christ truely and not by an imagination who beleeuing that it was giuen vnto death for the cleansing of their sinnes doe with a faithfull minde imbrace the same for such a sacrifice applie it vnto themselues And they which thus eate the bodie of Christ as dead wee doubt not but they are more and more ioyned to the now liuing quickning bodie of him according to his owne promise Ioh. 6.56 who first said He which eateth my flesh and afterward added abideth in me and I in him XII The opinion of the corporall eating to be reiected as vaine and vnproffitable Moreouer sith this manner of eating the flesh of Christ namely by faith is both sure and profitable to saluation And the other namely of eating it with the bodilie mouth cannot be prooued out of the holy scripturs and admit that somewhat might probably be alleadged for it yet it is not necessarie nor cā any thing at all profite the soule but bringeth with it into the church many mischiefes monstrous herisies idolatries stirres schismes dissolution of congregations yea makes christian religion to be a scorne and derision to infidells we therefore beleeue that piety willeth al of vs contenting our selues with that kinde of eating which in the supper is made by faith and by the spirite wee should not regard the other kinde but bidding it farewel we should reuerently imbrace brotherly charitie and peace to which ende also the supper was instituted Nether indeed cā the vse of those kinde of speaches be suffred in any other sense then in this as we vse to saye that what we vnderstand by hearing the words with our eares the same we learne by our eares But to bring in phrases not vsed in the scriptures especiallie such as bee not onely vnprofitable but also pernitious hurtfull wee thinke it altogether vnlawfull XIII That there is a true presence of Christ in the supper but it is spirituall Now by this which we haue saide both of the true vnion and the true eating it may easilie be seene what wee ought to beleeue of the true presence Wee hold therefore that if we be truely and indeed vnited with Christ so with his flesh and blood and if we truely eate his flesh and drinke his blood then the same Christ not onely in his deitie but also in his flesh and blood is present vnto them that are vnited vnto him and do eare his flesh and drinke his blood For what can be more present to thee then that which thou eatest and drinkest and to which thou in thine owne substance art coupled and from which as from thy head life and motion is imparted to thee as into a member XIV Such as the vnion and eating is such is the presence namely spirituall But as both the vnion and the eating are made by the spirite and by faith so also wee beleeue and haue beene taught that the presence is no other then spirituall and is in men that are indued with the spirite of god with faith and therefore that this kinde of presence cannot bee letted by any distance of place though neuer so great XV. A thing is present or absent so farre forth as the same is perceiued or not perceiued For neither the neerenesse nor the farnesse of the places maketh a thing to be present or absent but the participation or not participation of the same thing The sunne though it be verie farre distant from vs yet it is said to bee present and it is truely said to be in our eyes when as we are made partakers of it Againe it is absent whē as either ouershadowed with cloudes Aug. ad vol. Epi. 3. Col. 10. or gone into the other hemispheare we cannot see it To a man starke blinde the light thereof is neuer present though it shine euen into his eyes as likewise excellent musicke to one that is deafe or the sweetenes of an oration to an vnlearned man God is also said to be farre from the vngodlie because he is not perceiued of them by faith whenas notwithstanding in his owne essence he is not farre from any of vs. For in him wee liue and are mooued and haue our being Therefore so farre forth as a thing is perceiued or not perceiued of vs either by the naturall part or by the senses or by the minde or any other waye so far also is it said to be present or absent XVI VVhat kindes of presence we denie and vvhat kindes we graunt Wherefore albeit we disallow that the substance of the bread being changed or wasted into nothing there should succeede in place thereof the true flesh of Christ and that so to bee present vnto vs that vnder the accidents of bread should lie hidden the true substance of Christs bodie and albeit we also denie the flesh of Christ to be really and in it owne substance present in the bread which bread hath no other vnion with his flesh but the sacramentall vnion which is made by a misticall relation and albeit wee also gainsaye that he is present to the wicked which haue not that spirituall communion with him nor can bee said truely to eate his flesh And albeit we doe not graunt such a presence of Christs bodie namely that he is now present with the faithful vpon earth in the time of the supper visibly to bee seene of them as he was in the first supper present at the table visibly to be seene of his Apostles for this doth plainely disagree not onely frō the nature of the body of Christ but also frō the scripture it selfe but do graūt that he is present with them onely in an vnuisible manner and such a manner as is not to be perceaued by our senses Lastly albeit wee detest that presence wherein some doe faine the flesh of Christ really in it owne substāce to be euerie where yet wee beleeue and acknowledge such a presence as is no lesse essentiall for the things which are truely present vnto vs seing we are indeed made partakers of them then spirituall for the manner wherein
ministers teachers studentes libraries and bookes all kinds of instruments and thinges necessarie for churches and schooles but also spittles and hospitals and other such like places where such liue as are peculiarly to be releeued and cared for of the church XXX VVhat manner of tēples or churches christians ought to haue what language to vse therin of churches and ceremonies what habitt apparell what holie dayes to bee kept to whome they must praye and lastly that the ceremonies which were not prescribed by Christ and the Apostles ought to be free And sith it is none of the least causes why faithfull people so farre forth as may bee are wont and ought to dwel together in the same cities townes and villages that they might not onely priuately among themselues dayly nourish a cōmon faith by godlie conferences practise mutuall charitie by christiā duties but also that they might meete together in certaine places at certaine knowne times publikely to praise pray vnto God to heare his worde to receiue the sacraments to performe publicke workes of charitie towardes the poore which thinges indeede cannot be done without language without rites ceremonies therefore concerning thē also what our opinion is we will briesty declare Seing it is beyond all controuersie that all thinges in the church ought to be done to edification all shew of superstition ought to be auoided we iudge that true pietie and the churches edification requireth Temples or churches first concerning places that if they may vse the olde and prophaned temples the same must be cleane purged of all idolls and all reliques and monuments of idolatrie and superstition 1 Cor. 6.16 For vvhat agreement hath the temple of God with idolls Language Moreouer no lāguage is to be vsed but that which is known to the whole congregation For what edification can come to the church by an vnknowne language 1 Cor. 14 28 the Apostle surely commaundeth thē to keep silence in the church which speak languages if there be no interpreter Thirdlie all pride and vanitie of garmentes are to bee shunned and all those ornaments Garments which doe rather beseeme the prophane theaters of the Gentiles then the sacred temples of christiās and which rather tend to delight the flesh thē to edifie the spirit but all things must be done in the churches with most high reuerence and modestie as in the verie sight of God and his Angells And albeit concerning the fashion of garments which ministers ought publikly to weare either in their ministerie or out of it we doe not thinke it a matter to bee so stood vpō that for it the peace of the church ought to be troubled yet where they come neerest to the simplicitie of the Apostles there wee iudge the church rather to bee approued Holie-daies Fourthly that vpon euerie Lords day the cōgregation should come together and make an holie assemblie sith we see that euer since the Apostles time that day hath beene religiouslie consecrated and dedicated to that holie businesse Next vnto the Lords day we can not but allow of the hallowing of those daies likewise wherein we keep the memorie and the auncient church did celebrate the natiuitie of our Lord Iesus Christ of his circumcision his passion his resurrection his ascension into heauen his sending downe the holy ghost vpon the Apostles Vpon other daies euen as each church shall thinke to be conuenient so also let them call an holie assemblie to the word to the sacramēts to prayers or collects Col. 2.16 But euermore let all superstitious obseruation of dayes be farre from them Praiers Fiftlie that prayers may be made to God onely and to Iesus Christ without inuocation of Angells or any Saints that are dead euen as the Prophets and Apostles did and the whole auncient church as it is manifest to bee seene in the old collectes Heb. 13.56 to say nothing of Gods owne commaundement who will haue this sacrifice of praise and of the mouth to be offered vpp to him onely Ceremonies Sixtly concerning rites and ceremonies to be kept in the church the same pietie and edification of the church doth require that they should not so bitterly and sharply bee controuerted as though the contention were vppon life and death but should be left to euerie congregation in free choise as wee read in Socrates and other ecclesiasticall writers it was in the olde church concerning which matters in generall wee allow and imbrace both the epistles of Augustine to lanuarius Tom. 2. ep 118 119 For these tend to the churches edificatiō XXXI Publike fastes ought sometime to be commaunded and the same are most profitable commendable Of fastes yet no man must be constrayned to them It appertaineth also to a profitable gouernment of the church that as priuate fastes are in mens free choise so also to the publike fastes al men are to be counselled but no man to be constrained The commoditie of fastes cannot sufficiently be commended yea it often happeneth that they are verie needfull so that godlie magistrats and ministers of the church are compelled to commaund publike fastes vnto the whole church for the appeasing of some greeuous wrath of God as it was wont to be done in the old testament and in the primitiue church not that by them we cā deserue remission of sinnes and mitigation of gods anger but that by taming of the flesh the spirite may be stirred vp more feruently to call vppon God to appease him by faithfull inuocation By the waye it pertaineth to the churches edification that no mans conscience bee compelled and bounde vnto such fastes sith they ought to proceed from a free willing and truely humbled spirite as also the Apostle writeth of almes to bee bestowed on the poore that they ought to be done not with heauinesse or vppon constraint but as euerie man can finde in his heart XXXII At no time Choise of meates not in the times of publike fastes the faithfull ought to bee forbidden any kinde of meates Hereof it also followeth that at no time either of fastes or not fasts any kinde of meats is to be forbidden to any sith none of these things cā defile a man Mat. 15.11 Tit. 1.15 1. Tim. 4.1.3 but to the eleane al things are cleane And the Apostle calleth their doctrine who cōmaund abstinence from meats for religions sake the doctrine of deuills that doctrine therefore how can it tend to the churches edification XXXIII Sick people must be visited Of sickmen and buriall comforted and strengthned in faith and they that are dying must bee acompanied with prayer commended to Christ the bodies of the dead reuerently buried Neither ought the church to take lesse care of the sicke thē of the whole nor of the dead then of the liuing seing all are members of Christ and their bodies temples of the holie ghost We therfore acknowledge that
The fourth that they should more diligently then the lay-men applie the reading and studie of the holie scriptures and those artes and tongues whereby the scriptures may the better bee vnderstood and likewise their prayers and holy contemplations The fift that they should also apply themselues with a more diligent care not one ly to the proper duetie commaunded vnto euerie one but also to all those thinges which may seeme to appertaine to edification of the whole church 39 Vppon the necessitie of the discipline is concluded the necessitie of Synodes These are the partes of the discipline without which wee see not how any congregation can be rightly ordered or preserued And how should this discipline haue any place there where the ministers doe neuer meet together to know what is amisse in the church or what is wāting to make a censure on mens deeds to iudge vpon doctrines if any new be spread to consult vppon all things which pertaine to the profite of the church we iudge therefore that meetings of ministers and ecclesiasticall Synodes are very necessary to a true wholesome administration and conseruation of churches Seing neither any ciuill state common wealth nor kingdome can stand without their senates counsailes parlaments as they call them and meetings Therefore wee would wōderfully well like that the auncient custome of the churches might bee restored that which was allowed by a newe decree of the emperour Iustinian namely that in euery prouince at the least twise in the yeare Sinods might be celebrated and that sometime also a generall councell might bee called of the most learned discreetest and wisest ministers of al prouinces and embassadours of princes which professe the gospell which if euer it might be in this our wofull miserable time wherein so many and such horrible heresies are euery where recalled out of hell it would as we thinke doe much good And wee pray vnto God the father with our whole heart through Iesus Christ our Lord that he wil stirr vp the godlie and valiant Constantines Valētinians Theodosiies who by their authoritie may call a councell in which themselues being present and moderating the Synode it might be deliberated friendly and brotherly out of the holy scriptures of godly agreemēt peace and saluation of all churches to the glorie of God and of the name of Christ and salnation of all the elect 40 Errors Wee therefore disallow all such thinges as are repugnant to this foresaid doctrine confirmed by the scriptures and chieflie these speciall pointes 1 That the church consisteth of men only and the Angells not to pertaine vnto the same 2 That the true church which is the bodie of Christ consisteth not onely of the elect but also of reprobate hypocrites that they are true members of the church 3 That the church doeth so consist of the elect and of true Saintes that in it should bee contained no hypocrites and that in the scriptures they should neuer bee comprehended vnder the churches name 4 That the church which was before Christes comming was not a true church but onely a tipe or figure of it which was to be gathered by Christ the Apostles 5 That the church hath two heades one inuisible and remaining in heauē namely Christ and another visible ruling vpon earth the byshop of Rome with whome whosoeuer doeth not agree in all matters pertaining to religion and obeyeth not him in all thinges he can not belong to the church nor be saued 6 To affirme vpon any particular church that it can not erre 7 So to binde the church to certaine places and persons as to say there onely with thē is the church 8 Not to acknowledge those for Christes churches which although they hold the grounds of faith yet in ceremonies or in some parte of doctrine doe not altogether iumpe with vs. 9 To make a separation from the churches vpon any error or for the ill life of some men 10 To stand in contention that where true doctrine true seruice and right administration of sacramēts is banished yet that therefore there remaineth the true Apostolicall church because there may be shewed a continued succession of bishops euen from the Apostles time and contrariewise that those are not true churches which although they keep fast the true doctrin right sacraments and pure discipline yet can not shewe a continuance and succession of bishops neuer broken 11 That the authoritie of any bishop in that he is a bishop is extended beyond those matters whereunto he is called of Christ 12 That the church hath authoritie to alter any thing in the scriptures or to dispense with the commaundements of God or to make new commaundements that may binde consciences 13 That it shoulde not be lawfull for ministers to marrie wiues or at least to marrie the second time 14 That ministers may not lawfully receiue stipends 15 That it is lawfull in churches to vse an vnknowne language though there bee no interpretation 16 That it is also lawfull to inuocate besides God and lesus Christ the holie men that are dead and to direct prayers and sacrifices of thanksgiuing vnto thē 17 That christians may not in the fasting time of lent and other certaine dayes eate any kindes of meate 18 That the church should do well in praying for dead mens soules that they might bee deliuered out of the fire of purgatorie CHAP. XXVI Of a magistrate SEing wee haue nowe spoken of the first kinde of men whose labour God vseth in the gouernance of the church namely ecclesiasticall ministers and their dueties and other matters belōging vnto them it remaineth that wee also brieflie declare what our faith is concerning the other kinde that is the ciuill magistrate For the Lord doeth also vse his ministerie especially if he bee a christian to the defence and preseruation of the church I. Euerie magistrate whether godly or vngodlie is of God and therefore no magistrate simply to be resisted Wee beleeue therefore that euerie magistrate aswell impious as godlie Rom. 13.1 1. Pet. 2.13 Rom. 13 7 is from the Lord God and is the minister of God for reuenge of euill doers and for the praise of well doers and therefore that he is to be feared to be honoured and his commaundements which may be done with a good conscience without breach of Gods law Rom. 13.5 to be obserued and that not onely for feare but also for conscience sake namely because the Lord so cōmaundeth Therefore in respect that he is gods minister Rom. 13.2 he is not to be resisted for who so resisteth it resisteth Gods ordinance and God himselfe II. A magistrate that commaundeth any thing against God must not be obeyed But yet if a magistrate commaund vs any thing against the will of him who sent and whose minister he professeth himselfe to bee we doubt not with the Apostles to denie obedience vnto him Act. 5.29 and to say wee ought to obey God more then man whenas
of his discipline And therefore wee beleeue that it belongeth to the true gouernment and edification of the church that princes should chiefly subiect themselues to be taught admonished and reformed by the word of God whereby others by their example may doe so also the more chearfully and that if they refuse to do it the princes or rulers maye more freelie punish them for it and compell them to their dueties IX Errors We therefore condemne all contemners of magistrats rebells seditious persons enimies of their common wealth and whosoeuer doe either openly refuse to performe their dueties which they owe to their rulers or doe craftely shift the same We condemn by name the error of the Anabaptists saying it is not lawful for a christiā man to beare office much lesse to vse his authoritie ouer his subiectes in the course of religion affirming that it is free for all men to follow what religion he will none ought to be compelled to faith We disallow them also which giue authoritie in religion vnto magistrats onely as they saye for names sake denying that they haue authoritie to call Synodes to consult about religion to reforme churches and to determine out of the scriptures such thinges as pertaine to the peoples saluation and will haue them to bee nothing else but the executors of those things which the bishop appoint As also neither do we allow those magistrats who without a sufficient knowledge in the causes do alter religion vpon their owne pleasures do condemn men neuer heard and spoile and confiscate their goods set downe rules of religion not out of the scriptures but rather against the word of God and beare themselues not as seruants of God in the church of God but as Lords ouer the churches nor will bowe their neck vnder the yoake of the sonne of God For whome that they may haue a greater knowledge of God and better mindes wee praye and beseech God the Father and the Lord Iesus Christ CHAP. XXVII Of perpetuall remisson of sinns in the church of Christ I. There is a perpetuall dispensation of remission of sinnes in the church and thereunto is the perpetuall ministerie of the word ordayned WE haue before confessed that so soone as any one is ingrafted into Christ by his holy spirit he presently obtaineth forgiuenesse of all his sinnes committed and draweth a new life from his head Christ and so is made a liuelie member of the church But because the most holie ones that are in this militant church do daily sinne euē to the last ende of their liues so that they haue still need of new forgiuenesse of their sinnes and also of new repentance and new faith to apprehend forgiuenesse of sinnes in Christ that faith and repentance is stirred vp by the ministerie of the word and sacraments therefore wee beleeue that remission of sinnes is dispensed and bestowed perpetually in the church by the ministerie of the word and sacraments and that the ecclesiasticall ministerie which is perpetuall in the church is ordained thereunto II. What we meane by the name of remission of sinnes And sith there be three things in sinne the action it selfe the wickednesse of the action therefore the sinners fault remaining in him and lastlie the desert of due punishment cleauing vnto the fault then we vnderstand that our sinnes are forgiuen vs when not onely the faulte and wickednesse of the action is not imputed vnto vs but also when as the desert or guiltinesse is taken awaye and the due punishment pardoned For then are our sinnes properlie forgiuen vs and we when wee desire in prayer that our sinnes may be forgiuen vs wee desire not onely to bee absolued from the fault and that the iniquitie maye not bee imputed vnto vs but also that the punishment and condemnation due vnto vs for the iniquitie may be forgiuen and we deliuered from our debts and guiltinesse seing that neither we can say that we forgiue our brethren their debts vnlesse wee set them free from the debt it selfe and from all satisfaction and seing it is certaine that we are not commaunded to aske any thing but that which he will giue vs and that Christ hath cancelled the hand writing of all our debts hauing himselfe made a perfect and full payment and satisfaction III. The afflictions vvhich the children of God endure after their sinnes are pardoned are not punishments and satisfactions for sinnes past but fatherly chastisement for those to come But whereas God after the forgiuenesse of sinnes is wont to afflict and scourge his children with manie torments wee beleeue that God doth it not for that they should by that meanes either wholly or in part satisfie his iustice for their sinnes seing that one full satisfaction of Christ for vs is inough and more then inough but that by them as by fatherly corrections we may afterwards be more warie and take heed what belongeth to the mortifying of sinne that dwelleth in vs and that we should no more so easilie slipp into sinne whereuppon we with Augustine do cal them and teach that they are to bee called T. 7. de pec mer. Rē lib. 2. c. 33 34. not the punishments of sinne but the tryalls of faith and exercises of the Saints IV. Sinnes are properly remitted of God alone freely and for Christs sake our mediatour Wee beleeue also Ies 43.25 that our sinnes are properly forgiuen vs of God onely by meere fauour and for Christ our mediatour sith also it is he alone against whome we properly commit sinne both mediatly and immediatly whē as we breake his lawe Luc. 23.34 and it is alwaies in the power onely of the creditour to gratifie his debtors and to forgiue their debts Whereupon Christ also as man prayed his father for them which crucified him that he would pardon them Luc. 5.21 c and forgiue them their offences when the Iewes said vvho can forgiue sinnes but onely God he partly by holding his peace and partly by shewing a miracle confirmed it Wherefore in that that Christ of his owne authority forgaue sinnes we with the fathers do beleeue it may well bee concluded he is true God sith the same cannot bee done by any meere creature but onely ministerially or as being a minister as they speak in the name and authoritie of God Mat. 18.18 Ioh. 20.23 Which wee knowe was equallie giuen not to one alone but to all the Apostles and so to all lawfull ministers of the gospell V. Christ God and man indeed forgiueth sinnes but in a diuerse manner as he is God as he is man Whereon it also followeth that Christ god and man which wee also confesse together with the father and the holie ghost forgiueth sinnes but he doth it in one sort as he is God and in another as he is man For as he is god he doeth effect the same properly and of his authoritie but as he is man he doth it and did
likewise the bodie of Christ be as Ireneus speaketh a heauenlie matter â—owe can it bee eaten of them which haue nothing in them that is heauely but are altogether earthly meÌ„ indued with no faith whereby they may ascend vp into heauen and eate the heauenlie foode therefore onely the godlie can do this But the faithfull also are not affected all alike or after one sort seing verie ofteÌ„ they eate worthelie but sometime it chauÌ„ceth that they eate vnworthelie and therefore are sundrie wayes chastened by God for it They are saide to eate worthelie who before they eate of the Lords bread doe examine themselues whether they be in faith if they be then they diligentlie waye and coÌ„sider the signification and greatnes of this misterie moreouer they trye their consciences whether they bee touched with a true repentance and by earnest hartie prayers do stirre themselues vp to both And they eate vnworthilie who although they be planted in Christ by faith and the spirite of regeneration yet their faith being in some sorte choaked with the cares of this world other affections of the flesh doe nor sufficientlie proue themselues do not diligeÌ„tlie examine nor stirr vp themselues to an earnest consideration of so great a misterie nor weigh with an attentiue minde what is giuen in that holie table what the Lord requireth of them for whome and for what purpose the Supper was instituted by the Lord Lastlie they do eate vnworthelie who as the Apostle speaketh discorne not the Lords bodie and so come not to that table with a due reuerence feare of the Lord discerning in their minde and by faith the thinges signified from the signes and the signes from other common meates and drinkes in such sufficient manner as they ought whereby they doe not aswell open the mouth of the inward man to eate the spirituall foode as they doe the mouth of the outward man to eate the foode which of it owne nature is corporall By reason of this duetie so neglected namelie that they do not sufficientlie prooue themselues nor discerne or iudge of the Lords bodie and consequentlie do eate vnworthilie the Lords bread christians and faithfull men other whiles are woÌ„t to be visited with diuers chastisemeÌ„ts of God yet such as are for their saluation least they should be condemned in this world And of them doth the Apostle properly speake in the 1. Cor. 11. and not of such as be simplie wicked and more hypocrites when he saith these doe eate iudgement vnto themselues c. This is thus prooued 1 Because he saieth not that they which thus eate vnworthilie doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth eternall destruction but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement which words what difference there is betwixt them is manifest in the same text where the Apostle in the 32 veise faieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are iudged or corrected of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 least we should be condemned with the world 2 When hee declareth the punishment which they shall haue which eate vnworthily he rehearseth none but teporall chastisemeÌ„ts making no mention of eternall destruction For this cause saieth he many are vveake and sicke c. 3 Add this that he saieth if vvee vvill iudge our selues that is trye our selues and acknowledging our sinnes chastife our selues by repentance and by true faith and amendment of life seperate our selues from the world we should not be iudged namelie of the Lord who doth therefore chasten mortifie vs because we do not mortifie our affections nor repent vs of our sinnes 4 And what meaneth this that in most plaine wordes hee calleth this iudgement by which wee are therefore iudged because wee eate vnworthilie the Lords bread a chastning verie prositable for vs. For thus he saieth But wheÌ„ we are iudged we are chastened of the Lord because we should not be condemned with the world 3 And surelie he placeth himselfe and all the other true beleeuers in the number of those which being iudged are chastised of the Lord for their saluation For he maketh two sortes of men the wicked which are vnderstood in the name of the world and teacheth that vpon them awayeth eternall destruction and then the godlie who by reason of their manie falles and vnworthinesses are also chastened by manie punishments least they should also be coÌ„demned together with the wicked and them hee setteth downe vnder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement that they may auoide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternall destruction This place therefore is to bee vnderstood properlie of the faithful but such as are vnperfect and therefore doe greeuouslie sinne because they come vnworthilie to the Lords table Whereas some doe expound the same also of the wicked and do take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudgement for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation this is rather to bee vnderstood that it is by a certaine consequeÌ„ce with an argument drawne from the lesse to the greater then by force of the text Thus if the godlie which sometime eate vnworthily doe eate vnto themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation then what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemation shall abide the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore if it be spoken of the godlie is taken for chastisement if of the wicked it signifieth eternall destruction Vppon the 17. chapter Aphorisme 1. Here we spake of such as bee of yeares of discretion concerning the yong infants of the faithfull the reason is otherwise as in another place we declared For the holie ghost doeth ingraft them into Christ as true members to their head from whome they draw their life yea and we also beleeue that they are endued with the spirite of faith although through the weakenes of nature in them they cannot vse thâ— same euen as they cannot vse the vertue of their vnderstanding whenas notwithstanding they are not without a minde or the faculties thereof The 2. Aphorisme In the description of faith I willingly vsed those two words of wisedome and prudence following the most learned diuine M. B. vppon the Epistle to the Ephesians because in the former I comprehend the knowledge of christian religion of God of Christ c. in the latter the practise thereof into which two the whole gospell is dissinguished which christiaÌ„ religion imbraceth and vpon which onely it is grounded Whereunto belongeth also that others doe teach how faith is an assured knowledge concerning God and Christ conceaued by the word of God c. And the whole christiaÌ„ doctrine consisteth partly in knowledge partly in practise And there bee two kindes of the actions of faith one in the vnderstanding another in the will The vnderstanding being endued with the light of faith doeth perceiue assent vnto and beleeue thinges set downe in the word The will being filled with the power of faith doeth loue desire and embrace the same thinges as good And further such thinges as pertaine to outward workes those it
commaundeth to be performed faithfully and prudently by the other faculties of the minde and instruments of the body Vpon the 19. chap. Of iustification Aphorisme 6. Whereas I so expounded that place concerning the faith of Abraham out of the 15 of Genesis and the 4. to the Rom. as I saide that that same thing was imputed vnto him for righteousnes which hee beleeued concerning Christ the promised seede I did it rather respecting the matter it selfe then the bare word of faith For I was not ignorāt that both Moses and Paule spake of the faith of Abraham that this faith was imputed to him for righteousnes seing the Apostle manifestly gathering a general doctrine from the example of Abraham adioyneth these wordes But to him that vvorketh not but beleeueth in him that instifieth the vngodlie his faith is counted for righteousnes that is hee is therefore accompted iust with God because he beleeueth in him which iustifieth the vngodlie by which place it most plainelie appeareth that from the true iustification of vs are excluded our owne works and that it is whollie ascribed to onely faith aswell touching the ende as touching the beginning But when the question is asked what cause there is why iustification should be attributed to faith and not to the works thereof it is wōt to be aunswered and that both well and truely because faith not the works thereof doth apprehend remission of sinnes and Christ our righteousnes For by it we are not iustified in respect that it is a worke but in respect that Christ is apprehēded by it by the righteousnes of whom alone being imputed vnto vs we are properlie reputed iust before God and this is that which some say how faith iustifieth not in respect of it selfe but in respect of the obiect which it taketh hold on Thus is it manifest that it is true which I saide how that was properlie imputed vnto Abraham for righteousnes for that hee beleeued God concerning Christ namelie that in him all nations should be blessed and therefore Abraham himselfe also Likewise in the last aphorisme Neither deo wee allow of those which set our iustificatiō in the only remission of sinnes denying the imputation of the iustice and obedience of Christ which we thinke to be repugnant to the Scriptures Esay 7. Achild is giuen vnto vs c Whatsoeuer therefore he did or hath it is wholly ours Rom. 5. As by one mans disobedience many were made sinners so by the obedience of one many shal bee made righteous The disobedience of Adam was the breaking of Gods commaundement therefore the obedience of Christ cōsisteth not onely in his death but also in his whole former keeping of the law Likewise the disobedience of Adam was whollie imputed to vs why not then also Christs whole obedience Also wee are two manner of wayes made sinners by Adams disobedience namelie by imputation of his transgression and by the reall deriuation of sinne that is of concupiscence into vs. Why then should we not thinke the same of Christ The vertue of his obedience to the commaundements of God the father is truely communicated vnto vs so that wee also begine to obey Gods law What lets then why wee may not say that his whole obedience is imputed vnto vs 1. Cor. 1. He is made vnto vs of God wisedome and righteousnes and sanctification and redēption Phil. 2. He became obedient vnto death for which humbling of himselfe and obedience euen vnto death God hath highlie exalted him and in him vs c. He hath deserued by his obedience eternall glorie for himselfe vs as al the schoolemen and fathers do teach Therefore his obedience also to the law is imputed vnto vs for righteousnes Gal. 4. He was made subiect to the law that hee might redeeme those vvhich were vnder the lavve Therefore he kept the law for vs and for our saluation The testimonies of the fathers and also of the learned men of this age for breuitie sake we ouerpasse To conclude we beleeue concerning Christ that as for vs men and for our saluation hee came downe from heauen and was incarnate so also for the same cause he kept the law and did all the other things Vppon the 25. chapter Aphor. 10. and 11.12 When I write this cōfession of saith I write euerie thing vppon a good conscience and as I beleeued so I spake freelie as the holie scriptures doe teach that wee ought to doe My faith is grounded simplie and principallie on the word of God and next somewhat vpon the common cōsent of the whole auncient catholicke church if it doe not gainsaye the holie Scriptures For I beleeue that the thinges which were decreed and receiued of the fathers by common consent of them all gathered together in the name of the Lord without anie contradiction of holie Scriptures that they also though they bee not of equall authoritie with the Scriptures come from the holie ghost Hereupon it is that the thinges which are of this sorte I neither will nor dare disprooue with a good conscience And what is more certaine out of the histories the councells and writings of all the fathers then that those orders of ministers of which wee spake were ordained and receiued in the church by common consent of all the whole christian common wealth And who om I that I should disprooue that which the whole church hath approoued Neither haue all the learned men of this age dared to disprooue the same as knowing both that the church might lawfullie doe so and that all those thinges were ordained and done vppon a godlie purpose and to excellent good endes for edification of Gods children For confirmation sake hereof I haue thought good here to insert that which Martin Bucer of godlie memorie a man both for life and learning most famous hath left written concerning those matters vpon the Epistle to the Ephesians The ministerie of the worde being performed by reading and rehearsing the diuine Scriptures by interpretation and exposition of the same and with exhortations takē there out and also by rehearsall and catechisme which is done by mutuall questions and aunswers of the yong beginner and the catechizer and also by holie conferences and deciding of the hard questions about religion according to this manifold dispensation of wholesome doctrine there are also manie dueties in this function For whatsoeuer belōgeth to the perfectest manner of teaching is with an especiall care to bee vsed in the ministerie of the doctrine of saluation because indeed it ought to be deliuered as a knowledge both of all other most diuine and of all most difficult namelie that he which is man should liue according to God Now they which do teach diligently the artes as they are contained in certen knowne books as if they meane to teach mathematicall principles out of Euclide first of all they will reade and rehearse the same booke by and by they will expound the seuerall words such as euerie one knowes