performance of those things whereunto they are called a Matt. 28.19 to preach the Gospel b 1 Cor. 12.10 to expound the holy writ according to the analogy of faith c Heb. 6.1 to catechise d Gal. 6.6 to teach the people what is the will of God e 2 Tim. 4.1 to reprove and admonish both great and small f Iohn 20.21 to remit and retain sins ministerially g Matt. 18.18 to bind the impenitent and to loose those that repent also to administer the Sacraments which Christ ordained and according to the manner h Matt. 28.19 1 Cor. 11.23 c. deliver'd by him and exercise discipline as it is commanded by Christ and likewise k 1 Cor. 5.4 explained by the Apostle lastly to all those things which though not expressed in the holy word do notwithstanding appertain to order and decency and tend to edification not to destruction according to the generall rule deliver'd by the Apostle That a 1 Cor. 14.40 all things should be done in the Church in order decently and to edification For we do not believe that any authority is given to ministers to any other end then for the edification of the Church or that is of greater extent then the word of God And therefore we deny that any Bishop or even altogether have authority to constitute any thing against the Scriptures to adde to them or detract from them or make any alteration in them to dispense with the commands of God to make new articles of faith to institute new Sacraments to induce new kinds of worship into the Church to make laws which may binde the conscience or be of equall authority with the divine Law to domineer in the Church and over the consciences of the faithfull to forbid what God hath licensed and left free or lastly to command any thing as necessary to salvation not contained in the word of God seeing not even the whole Church can with truth be said to have this authority DOCT. XXI That we do not deny the civill authority of such Bishops as are also Princes NEverthelesse we do not gain-say but that Bishops who are also Princes beside their Ecclesiasticall authority have their politicall rights and secular powers aswell as other Princes have authority in ruling over temporalls the power of the sword some a right of electing and confirming Kings and Emperours and of constituting and administring other civil affaires to compell the people that are their subjects to performe their obedience to them And therefore we confesse that their politicall commands which can be observed without transgressing the divine law are to be obeyed by their subjects not onely out of fear but for conscience sake For we know a Rom. 15.1 2. that all power is from God and whosoever resisteth the power resisteth the ordinance of God also that a 1 Pet. 2 17 18. Kings are to be honoured and that we ought to be subject to Princes and Lords with all fear not onely to the good and gentle but also to the froward and perverse DOCT. XXII That matrimony ought to be as free for ministers of the Church for for as for others BUt we believe that this is necessary to the good deportment and salvation of ministers and to the honour of the ministry and so to the right governing of the Church to wit that marriage be as freely permitted to them as it is to all Lay-persons seeing Christ hath not forbidden it to any sort of men yea speaking of single life he saith b Mat. 19.11 All men cannot receive this saying namely that commends singlenesse of life intimating that which the Apostle hath in plaine termes expounded namely c 1 Cor. 7.9 If a man cannot contain he ought to marry d Heb. 13.4 For we confesse with the Apostle that marriage is honourable in all and the bed undefiled DOCT. XXIII That it is good and commendable for any one that is indued with the gift of continencie to abstain from Marriage NOtwithstanding we deny not but such as have received the gift of continencie from God have greater advantage to exercise the holy function and to serve the Church then such as are joyn'd in matrimony by reason of the many weighty cares and troubles which marriage is attended with whereby they are oftentimes even unwillingly drawn away from their divine contemplations to domestick affaires and the incombrances of the present life according to the saying of the Apostle a 1 Cor. 7.32 33. He that is unmarried careth for the things that belong to the Lord how he may please the Lord But he that is married careth for the things that are of the World how he may please his Wife and is divided Wherefore as they are not unworthy of praise who therefore take a Wife that they may live unto God with a clean and pure conscience so they are highly to be commended who the better to imploy their endeavours in the Church choose a chast single life and continue therein so long as is possible for them DOCT. XXIV That marriages are to be contracted in the Lord and religiously observed MOreover we know and confesse that all marriages are to be contracted a 1 Cor. 7.39 in the Lord according to the divine law and that of nature and that they are also holily to be observed according to the honest and good customes of places and that it is unlawfull for any man to put away his Wife b Matth. 19.9 saving for the cause of fornication but if an unbelieving woman refuse to cohabit with her believing Husband out of hatred to religion she is not to be retained by force c 1 Cor. 7.15 for the faithfull Husband is not under bondage in such cases but God hath called him to peace DOCT. XXV That it is no lesse lawfull for him that hath divorced an adultresse or is forsaken by an unbelieving Wife to contract new matrimonie then for him whose Wife is deceased WE believe also that it is not lesse lawfull for him who hath either lawfully repudiated an adulteresse or is deserted by an unbelieving Wife to enter into marriage anew then for a person whose former Wife is dead For that saying of the Apostle concerning all unmarried persons and Widowes is perpetually true and wholesome a 1 Cor. 7.8 9. It is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry then c. DOCT. XXVI That some ought to be appointed in the Church to judge of controversies touching Marriage BUt we do not approve that any of these things be done in the Church without the lawfull cognisance judgement opinion of the Church and the Christian Magistrate where there is any and therefore we conceive that there ought to be constituted some pious knowing and prudent persons for the cognisance and judgement of masters touching matrimony so that nothing
THE WHOLE BODY OF CHRISTIAN RELIGION BY HIERON ZANCHIUS Translated out of Latine By D. RALPH WINTERTON LONDON Printed by JOHN REDMAYNE 1659. AN EPISTLE TO THE READER READER IF thou beest meerly English it is thy great Interest to welcome and embrace such labours as this is for know what thou art here presented with are the Orient irradiations of Zanchie's divine soul through the clear glasse of an ingenuous Interpreter without whose industry this rich Argosy had never arrived at our English shoar And what are the most precious commodities in forreign parts to us without the benefit of Importation I know not what reason Horace had to stile Translatours Servum pecus as if it were a meer journey-work and nothing else Surely if all Metaphrases might be measured by this the imploiment and art of reflecting uninfranchis'd learning into our own Dialect cannot justly come under the Satyrist's expression except it will admit the sense of usefulnesse and Commodity For the Authour Zanchie himself he did not only as many do fill up the number of Modern Divines but was is still accounted the very head of the chief Classis Flos delibatus Cleri the very flower of the prime choice neither is he one iot disfigured in this representation he is the same man even here only in an English garb Nor had this dresse now been put upon him but for their sakes who not able to have accesse to the persons of great ones are content to behold them in Effigie I 'le adde no more knowing that long and dark Entries doe rather injure then officiate to fair Buildings the Gates are open enter and entertain thy self The First Chapter Concerning the Holy Scriptures which are the foundation of all Christian Religion The First Doctrine That concerning God and matters pertaining to religion we are to believe God onely simply and absolutely AS concerning God and divine matters pertaining to the Kingdome of Christ and our salvation we believe that none can teach us better and more certainly then God himself Ambros epist 32. who can neither deceive nor be deceived Ioh. 1.18 The onely begotten Sonne which is in the besome of the Father he hath declared him DOCT. II. That God speakes unto us in the writings of the Prophets and Apostles ALthough God Rom 1.20 21. By the things which are made hath so made known unto all men in the world his eternall power and Godhead that as many as have known him and yet not glorified him as God are without excuse Yet we know that he hath in a more peculiar manner Heb. 1.1 Heb. 2.3 2 Pet. 1.21 Matth. 10.20 that is by his Prophets and Apostles who spake and wrote as they were moved by the holy Ghost revealed himself and his will more clearly and fully unto his Church and therefore that the writings of the Prophets and Apostles are the very word of God DOCT. III. That the writings of the Prophets and Apostles onely are Canonicall Books WE do not doubt but those are the writings of the Prophets and Apostles which the Church of God is therefore wont to call by the name of Canonicall books because knowing assuredly that they were given by inspiration of God she hath alwayes acknowledged them for the Canon and rule 2 Tim. 3.16 whereby all controversies about religion are to be examined The other books although they be contained in the volume of the Bible yet shee therefore calleth Apocrypha because shee hath no certain knowledge that they are from the holy Ghost as the others are DOCT. IV. What Books are Canonicall and what Apocrypha WE together with the whole Church before and since the coming of Christ do without all manner of doubting acknowledge and embrace these books of the old Testament for the undoubted word of God viz. Genesis Exodus Leviticus Numbers Deuteronomie Joshua Judges Ruth 1. Samuel 2. Samuel 1. Kings 2. Kings 1. Chronicles 2. Chronicles Ezra Nehemiah Esther Job Psalmes Proverbs Ecclesiastes Solomons Song Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos. Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi But these books following we count not Canonicall 1. Esdras 2. Esdras Tobit Judeth The rest of Esther Wisdome Ecclesiasticus Baruch with the Epistle of Jeremiah The Song of the three Children The Storie of Susanna The idol Bel and the Dragon The Prayer of Manasseh 1. Maccabees 2. Maccabees IN the new Testament we except none For although in former times there hath been some question concerning some of them yet afterwards in processe of time they have been acknowledged for Apostolicall as well as the rest Of the first sort are these that follow The Gospell according to St. Matthew The Acts of the Apostles The Gospell according to St. Mark The Epistles of St. Paul The Gospell according to St. Luke The 1. Epistle of St. Peter The Gospell according to St. Iohn The 1. Epistle of St. Iohn Of the second sort are these The Epistle to the Hebrews The Epistle of St. Iames. The 2. Epistle of St. Peter The 2. and 3. Epist of St. Iohn The Epistle of St. Iude. The Revelation FOr although those of which there hath never been question made may seem in some sort to be of greater authority then those of which there hath been question made Yet notwithstanding we believe one as well as the other as being both the undoubted word of God As concerning the books commonly called Apocrypha contained in the volume of the Bible we give them the next place after the Canonicall Scripture DOCT. V. That Doctrines of faith can onely be proved by the Canonicall Scripture Hieron in Praefat in Lib Sal Cyprian in Symb. pag 377. Concii Load cap 39. ANd therefore we use onely Canonicall Scripture to prove doctrines of faith and we teach also according to the opinion of the Fathers that the Canonicall onely is to be used As concerning the other books we grant that they have no small authoritie to confirme the same after that they are proved DOCT. VI. That the Canonicall Scripture received not authoritie from the Church WHerefore without all controversie this we hold and think most fit to be held That although the Church being taught by the primitive fathers to wit the Prophets and Apostles who received the doctrine immediately from God and committed it to writing and being also persuaded by the holy Ghost by a perpetuall and continued tradition what books are Canonicall and what not hath declared it unto posteritie from time to time and hath also given and doth still give testimonie thereunto of divine and heavenly truth We hold I say that notwithstanding all this the Canonicall Scripture neither received at any time not now hath any authoritie from the Church but from God alone who is the proper authour and giver thereof and therefore we say farther that of it self in as much as it is the word of God it hath power over all and is worthy to
be believed and obeyed by all simply and absolutely DOCT. VII That the authoritie of the Church is of great use and hath much power to bring men to believe the holy Scripture ANd yet we deny not but the authoritie of the Church hath great power to move men to hear and to read the holy Scripture as being truely the word of God according to that of St. Augustine Tom. 6. contra Epi Fund c 5. I had not believed the Gospel had not the authoritie of the Church moved me thereunto And yet the same Augustine every where professeth that where as he did believe he received it not from the Church but from the holy Ghost whose gift is faith DOCT. VIII That the Church hath no authoritie over the holy Scripture BUt to dispute whether the authoritie of the Church be not greater then the holy Scripture and much more to averre the affirmative part as if the Church beside the gift of trying spirits and discerning Canonicall Scripture from that which is not and testifying concerning it and interpreting of it had also power to adde to take from and despense with it This we judge to be more then sacriledge For it is God's commandment Ye shall not adde unto the Word which I command you Deut. 4.2 Revel 2â— 18.19 Deut 5 32. neither shall you diminish ought from it and you shall not turn aside to the right hand or to the left and further it is his will and pleasure that all and every one in all things simply obey him speaking unto those out of his holy word DOCT. IX That the holy Scripture is so perfect that we can neither adde unto it nor take from it FOr the holy Scripture is so absolute and perfect containing in it abundantly whatsoever is needfull unto salvation that nothing can be added unto it and again it is penned with such divine wisdome that nothing can be taken from it DOCT. X. That we must rely and rest upon the holy Scripture THerefore do we rely and rest upon the doctrine of holy Scripture as also all that are godly ought to do holding fast that of the Apostle All Scripture is given by inspiration of God 2 Tim 3.16 and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect 17. throughly furnished unto all good works DOCT. XI That nothing is to be determined concerning religion without the word of God and that all things are to be corrected by it WHerefore also this is our judgement that nothing is to be determined in the Church concerning religion which hath not either pregnant proof out of the Canonicall Scripture or else may be evinced from thence by plain and necessarie consequence and that if ought at any time hath crept into the Church either concerning doctrine or worship which is not agreeable unto holy Scripture it ought either by a lawfull course absolutely be taken away or else be corrected by the word of God And again that all controversies concerning religion ought lawfully to be judged and decided by the said holy Scripture DOCT. XII That the Traditions which are truely Catholike and Apostolike are to be retained in the Church YEt such Traditions as it is certain that they are descended from the Apostles August Tom. 7. contr Donat. lib. 4. cap. 24. Et Tom. 2 ad Ian. Ep. 118. D. 11. cap. 8. and have alwayes been observed by all the Churches as that concerning sanctifying the Lords day in stead of the Sabbath and such like although we have no commandment in Scripture for keeping and observing them yet we think it fit that they should be retained in the Churches DOCT. XIII That the Scripture is perspicuous in those things which are necessarie unto salvation and therefore that it ought to be read of all WE understand and know that the whole doctrine of salvation is not onely sufficiently but also perspicuously delivered in holy Scripture seeing that God himself speaking unto his people used no other language but the vulgar that it might be understood of all And therefore we count it wonderfull injustice and very tyranny to interdict or debarre any one from reading or translating such books as God would have all men for their salvation to read and turn over again and again day and night Psal 1.2 DOCT. XIV That the faithfull interpretations of the godly and learned are not to be contemned ALthough the holy Scripture be perspicuous in those things which are necessarie unto salvation Yet we do not dislike the interpretations expositions of learned and godly men as well ancient as moderne which are fetched out of the same holy Scripture and as farre forth as the Scripture is expounded by the Scripture and that agreeably to the first principles of faith the summe whereof is contained in the Apostles Creed and also in the Creeds of the truely Oecumenicall or generall Councils both ancient and holy assembled together against known heretikes DOCT. XV. That the word of God is the onely prop of faith and foundation of Religion FOr our faith neither can nor ought to rely upon any thing else but the word of God delivered in the holy Scripture Rom. 10.17 For Faith cometh by hearing and hearing by the word of God To which whatsoever is repugnant be it written by what man soever we reject and whatsoever is agreeable unto it we embrace and what soever is neither according as it shall seem expedient or not expedient to the Churches we admit or reject and we teach that it is to be admitted or rejected CHAP. II. Concerning God the divine Persons and Properties DOCTRINE I. That there is but one God distinguished into three Persons Being then taught of God in the holy Scripture which is his word 1 Thess 4.9 we believe that there is but one God that is one most simple indivisible eternall living and most perfect Essence subsisting in three Persons to wit the Father the Son and the Holy Ghost being distinguished each from other but yet without all manner of division The authour and cause of all things DOCT. II. That each Person by himself is true God but yet so that there are not three Gods FOr thus we believe as we are taught out of the holy Scripture That the Father by himself is true perfect God the Sonne is God the holy Ghost is also God and yet there are not three Gods but one God Rom. 11.36 And of him and through him and to him are all things DOCT. III. That one Person is distinguished from another by Personall Properties and that by Essentiall Properties they are distinguished from all creatures BUt because the holy Scripture so speaketh of God that it attributes unto him many Properties both Essentiall and Personall and teacheth that by the Essentiall he is distinguished from all things created and by the Personall each Person from other Therefore we also believe that As
great injurie to the Gospel of Christ Concerning the Gospel of Christ this is our faith DOCT. VIII Errours WE therefore hold that the Antinomi or the professed enemies of the Law are to be condemned and whosoever do dislike the Morall Law and banish it out of their Churches as if it were either contrarie to the Gospel or nothing pertaining unto Christians and further those which mislike and finde fault with Magistrates forgoing about to bring in Politicall Laws of Moses into their commonwealths CHAP. XIV Concerning the Sacraments of the New Testament BEcause God for the perfecting of our communion with Christ wherein the participation of salvation wholly consisteth hath been pleased to use not onely the word of the Gospel alone by it self but also enternall signes fit for that purpose and joyned together with the word which two are required to the constituting of a Sacrament Therefore in the next place after our confession concerning the Gospel we think good to adde a brief and perspicuous Sacraments and that agreeable unto the holy Scripture and the first principles of our Christian faith DOCTRINE I. What we understand by the name of Sacrament WE know that a Sacrament is properly an holy oath or promise on both parts that is made between God and his people not simply but also established by certain holy rites and ceremonies As it appeared manifestly in the Sacrament of circumcision between God and Abraham and in Baptisme which succeeded in the place of circumcision between Christ and us So a Sacrament is by the Fathers taken often for the whole Sacramentall action whether of Baptisme or of the Lords Supper in which there goes before a promise on both parts confirmed after an holy manner by externall rites signes and seals and also by the bloud of Christ But in after time by the name of Sacrament they understood by a figure called Synecdoche the rites onely or the visible signes added unto the word And this is another signification which prevailed and had place in the Church Now we according to the signification and use of the word in the Church call a Sacrament not the word onely nor the outward element onely but the element or the visible signes joyned with the word of the Gospel according to Christ's institution Whereunto agreeth that of St. Augustine a Augustine The word is added unto the element and so it becomes a Sacrament DOCT. II. Whereof the Sacraments are Sacraments NOw because every Sacrament is the Sacrament of some thing we say that this thing is that which the word of the Gospel doth signifie to wit the grace of God in Christ or rather Christ himself together with grace and salvation placed in him For Christ is the summe of the Gospel and that we may have communion with him as was the word so likewise were the Sacraments instituted and ordained to put us in mind of him and to raise up our thoughts unto him And so what is outwardly exhibited unto us we say it is a signe of that which is inwardly proposed and set before us to be received and that which is done without is a signe of that which the holy Ghost inwardly worketh in our hearts DOCT. III. What the parts are whereof a Sacrament consisteth FRom hence also we come to understand what the parts are whereof a Sacrament is properly said to consist to wit the word and the signe or outward visible element but yet with a relation unto the thing by them signified and represented and whereof they are a Sacrament For the thing whereof any thing is a Sacrament is not it self neither can it be a Sacrament or any part of a Sacrament Forasmuch as every Sacrament is a Sacrament of another thing which is different and diverse from it But yet we do not simply and absolutely separate the thing it self from the Sacrament neither do we deny but that the Fathers and many other learned and godly men do in the name of Sacrament comprehend the thing it self whereof any thing is a Sacrament As by the name of Baptisme is not onely the outward ablution or washing of water understood but also therein is contained the inward purging of the conscience from sin and likewise regeneration Therefore we embrace that saying of Ireneus concerning the Eucharist or the Sacrament of the Lords Supper that it doth consist both of an earthly and heavenly matter neither do we when we speak of the Sacraments abstain from such manner of speaking yet in this sense not that the thing signified is properly a part of the Sacrament for it is rather that unto the participation whereof the Sacraments do lead us But because the Sacrament hath a mysticall relation unto it so that by the tye of this relation the earthly matter is knit together with the heavenly And thus we reconcile the sayings of divers Fathers and many other learned men which may seem to jarre one with another whereas they were all of one and the same mind every where some calling the Sacraments simply by these and the like names Signes Figures Resemblances or Representations Types Antitypes Signets Seals Ceremonies and the Visible Word others saying that they consist of an earthly and heavenly matter which how it is to be understood we have declared already all of them oftentimes after the manner of holy writ calling them by the names of those things whereof they are Sacraments whereas yet notwithstanding they understood professed that there were three things to be considered in the Sacraments that is to say the Word the signes added unto the Word and the things whereof they are signes DOCT. IV. The reasons why the Lord would have signes also added to the Word of the Gospel and why they are called the Visible Word WE believe also and confesse ingenuously that the visible signes by Gods institution were added unto the word and that they were to be added for the better and surer confirmation of the word in our mindes it being the manner and custome almost in every nation to affix and set to their seals to their last wills and Testaments as also to divers other writings Which also is the reason why the outward signes which fall under our sense are called by St. Augustine the Visible Word to wit because they were instituted and ordained and likewise added unto the word to this end that they should do the same thing which the Word doeth that is to say that what the Word signifieth unto our eares the same also should they represent unto confirme unto us the Word and promises of God And that as by the Word faith is stirred up in our minds so also by them as outward signes and seals it might be confirmed sealed and every day more and more increased And last of all that as the Word so also the holy signes might become as instruments for the holy Ghost to use for the bringing us to have communion with Christ or for the making us to
connexion together with the Head b 6. One onely God to worship whom and to glorifie him for ever we are all elected and called c 5. one faith of all believers one salvation and one celestiall inheritance in regard whereof Christ alwayes called his Church one and his flock one We do not therefore make the Church which was from the beginning of the world and before the coming of Christ to be another from that which now is and ever shall be even to the end of the world but we hold it to be one at all times and in all places and of all persons truely joyned unto Christ And therefore we say that the communion of all Saints is one and we are perswaded out of holy Scripture that whosoever do make a finall revolt or departure therefrom they do not belong unto this one body DOCT. VIII That there is but one Head of the Church to wit Iesus Christ FRom hence are we confirmed in the faith that seeing the Church of Christ which is his body is but one therefore the Head thereof is and alwayes was but one Now by the name of Head we understand him who from the beginning of the world was by God given unto the Church to this end that he should be at length made partaker of the same nature with it and redeem it and closely unite it unto himself and quicken it and illuminate it with the splendour of his wisdome and inflame it with the ardent heat of divine love and effectually move it unto all good desires and good works and perpetually guide governe and preserve it For besides dayly experience in nature we are caught it out of the holy Scripture that these are the proper operations of the Head in respect of the body But we acknowledge none that doth or can perform these for the Church besides Iesus Christ not denying in the mean time but there may be one head of all the hypocrites which are in the Church and consequently of a hypocriticall Church it self forasmuch as the Prophets did foretell thus much and the Apostles also have confirmed it But we believe and confesse with the holy Apostles that the a Eph. 1.22.4.15.5.23 Col 1.18 Head of the true Church is but one onely to wit Iesus Christ DOCT. IX That this Church is truely holy FRom whence also it followes that this Church is truely holy and that for these reasons 1. Because it hath a most holy and sanctifying Head 2. Because no sins are imputed to it 3. Because from the Head it drawes the Spirit of Sanctification 4. Because whatsoever sanctitie is in the Head all the same is imputed to every particular member DOCT. X. That the Church is also truely Catholike WE confesse also that it is truely Catholike that is Universall Because the Head thereof is Catholike and eternall at all times from the foundations of the world even unto the end thereof out of all sorts of men and nations and places gathering and knitting unto himself the members of the body and governing ' guiding and preserving them unto himself unto eternall happinesse DOCT. XI That this one onely Church is partly Triumphant in the heavens and partly Militant on the earth BUt yet we acknowledge that this Church although it be and for ever hath been but one onely yet it is so distinguished that one part thereof is Triumphant in heaven together with Christ who was raised from the dead and now sitteth at the right hand of the Father and the other part on earth fighting still with flesh and bloud with the world and with the devil From whence is received amongst all the godly that distinction of the Church into Triumphant and Militant CHAP. XXIIII Concerning the Church Militant ALthough from what we have confessed concerning the Church in generall there is none but may easily gather and perceive what our belief is concerning the Church Militant in particular Yet that it may the easier and better be understood we purpose to declare and explane our opinion apart concerning it partly by a brief repetition referring hither what hath been said concerning the whole and partly adding what is proper hereunto DOCTRINE I. A Description of the Church Militant WE believe then that the Militant Church is a companie of men a Eph. 1.4 chosen unto eternall life in Christ before the foundation of the world out of every nation and kindred who in time by the b Matt. 28.19 Mark 16.15 Rom. 10.14 preaching of the Gospel and the holy Spirit being called out of the world unto Christ and out of the kingdome of the Devil unto the kingdome of God gathered into one body under one c Eph. 1 22. Head which is Christ and so truely justified and sanctified wheresoever they be and how many or how few soever they be do heartily and with one consent professe the same faith in God and in Christ the same hope of a celestiall inheritance and that for the onely merits of Christ the observing and keeping the same commandments given by Christ and therefore brotherly love one towards another and charitie towards all who preach and hear the word of the Gospel administer and receive the holy Sacraments according to Christ's institution and use all care and diligence that all men may live soberly justly and godly in this present world as long as they are in the flesh ever a Eph. 6 12 c. fighting for the kingdome of Christ against sin dwelling in the flesh against the world whether alluring them unto sin or persecuting them for Christ's sake and against the devil waiting through patience for the coming of Christ and for eternall happinesse Amongst whom there are also many reprobates and ungodly b Matt. 13.5 c. and 21. 1 Ioh 2.19 hypocrites professing the same Christ But as they are themselves nothing lesse then of the Church so neither doth their hypocrisie and ungodlinesse take away the Church or extinguish blot out the name of the Church For we deny not but under the name of the Church hypocrites also which are in it are comprehended because the Lord himself saith that it is like unto a flour in which there is wheat and chaffe unto c Matt. 13.24 a field wherein is wheat tares into a net in which are fishes good and bad unto ten a Matt. 25.1 2. virgins whereof five of them were wise and five foolish But yet we deny them to be of the Church For the Lord again taught as much in that place where he said that he would b Matt. 16.18 build his Church in such a manner that the gates of hell should not prevail against it and St. Iohn confirmed it in his Epistle where he said thus c 1 Ioh. 2.19 They went out from us but they were not of us This we believe to be a true description of the Church Militant for it hath manifest testimonies out of the holy Scripture DOCT. II.
2 Cor. 5.17 Gal. 6.15 Matt. 5.16 that we may leade a godly life to the glorifying of him and the edifying of our neighbour DOCT. VI. That they are not elected and so cannot be saved whosoever are ingrafted into Christ by the holy Ghost and by a true lively Faith THerefore those are shamefully mistaken and deceived to their own destruction whosoever think that they are elected and so consequently shall be saved although they be not ingrafted into Christ by Faith nor repent them of their sins nor study to do the will of God and practise good works which God hath before ordained that we should walk in them Eph. 2.10 For they disjoyne what God would have conjoyned DOCT. VII That every man ought to believe that he is elected in Christ And that we may be certain of it by the sense of our Faith in Christ FRom hence it appeareth That although no man in generall ought to exempt himself out of the number of the elect seeing that the Scripture it self hath not done it but rather be confident that in as much as he is called unto Christ he is also called according to God's eternall purpose and election Yet if any man would be certain of his election he must run to his faith and the testimonie of his Conscience and Examine himself whether he be in the faith of Christ 2 Cor. xiii v. or no and whether he feeleth within himself the sincere love of God and his neighbour or no. But if he feele it not solidly and effectually yet let him not despair but pray unto God to help his unbeliefe Mar. 9.24 and hope that he may yet be made certain of it DOCT. VIII The causes why the Doctrine of Predestination is delivered unto us in the holy Scripture FOr the Doctrine of the eternall free and immutable predestination of God is not in holy Scripture delivered unto us that either we should neglect Christ or despair of our salvation or through securitie let the reignes loose unto concupiscence or to conclude that we should wax insolent and proud but contrarily for these reasons especially First That we may know There is no salvation in any other Act. 4.4.12 but in Christ For the foundation of all our salvation was laid and setled in Christ 2 Tim 1.11 before the foundation of the world Secondly That in time of tentations we which believe in Christ Rom. 1. throughout the whole 2 Tim 2.19 may be underpropped and supported by the certaintie of our salvation so that we neither despair nor distrust for as much as it standeth firme and sure in God's eternall decree Thirdly That we may from thence be stirred up to the studie of faith in Christ to sanctitie of life and the practise of good works for as much as we were elected and chosen of God that we should be faithfull and holy and without blame before him Eph. 1.4.2.10 in love and walk in good works Fourthly and Lastly that we should not wax insolent or proud but He that glorieth should glorie in the Lord 1 Cor. 1. â—1 because if we believe in Christ and live a holy and godly life we are to attribute it onely unto the mere grace and mercy of God to us in Christ who from all eternitie ordained that we should be such and that of his free grace to us in Christ CHAP. IV. Concerning Gods Omnipotence and will DOCT. I. That God is so Omnipotent that he can do more then he will WE believe that God is so Omnipotent or Almightie that he hath not onely done and also still doeth whatsoever it was or is his will to do but also that he can both will and do infinitely more then he will do And our beliefe one this part is grounded upon the doctrine of St. Iohn who said God is able of these stones to raise up children unto Abraham Matâ— 3. â— and the doctrine of the Apostle who wrote thus concerning God speaking unto Moses Rom. 9. â—â— I will have mercy one whom I will have mercy whereas he might have said I will have mercy on all men and again he hardneth not all as he might but whom he will 〈◊〉 Tertulâ— contra Prax. So then it is more then impious for a man from God's Omnipotence onely without declaring it to be his will once to presume to conclude that any thing hath been is or should be done by God DOCT. II. That it is not repugnant to Gods Omnipotence to say that there are some things which God cannot do SEeing that the Apostle writes that God cannot deny himself 2 Tim. 2.13 we believe that there is no wrong done to Gods Omnipotence if we say that there are many things which God cannot do viz. such as are repugnant to his nature and imploy a contradiction DOCT. III. The confirmation of the foregoing FOr seeing that God is the chief and soveraigne Good he can neither become evil nor do that which is evil Seeing that he is the chief and Soveraigne Truth he cannot lie Seeing that he is the chief and Soveraigne Iustice He can do nothing unjustly Seeing that he is Life it self How can he die And to conclude seeing that he is but one onely true God uncreated eternall subsisting in three persons onely We believe and confesse that he cannot assume any creature to himself in such manner as to make it coessentiall with him and such altogether as he is or constitute any fourth person and we are fully perswaded that by this our confession we derogate or detract nothing from Gods Omnipotence As surely what hath been God cannot cause not to have been what formerly hath been done he cannot cause now not to have been done For it is most certain that he who is Truth it self cannot do any thing which implies a contradiction For to say He can is openly to deny his Omnipotence by which he hath done whatsoever hath been done DOCT. IV. That we are to search for the Will of God onely in the holy Scripture FUrthermore seeing that the counsels of God are infinite and secret and such as are not made known Mark 13.32 no not to the Angels themselves We believe that when there is any question concerning the will of God Iohn 5.39 we are to search for it no where else but in the holy Scriptures where God of his great goodness hath made known unto us Iohn 15 15 17 29. by his Spirit what is his will and hath abundantly and perspicuously declared and afforded unto as whatsoever is necessarie unto salvation CHAP. V. Concerning the Creation of the world the Angels and the first estate of man DOCTRINE I. That all things were created of God and that they were exceeding good WE believe That God the Father by the Sonne together with the holy Ghost Gen. 1. Coloss 7.16 Gen. 1.1 in six dayes created all things visible and invisible which the holy Ghost in the holy Scripture
expresseth by the name of Heaven Earth and they were all exceeding good Prov. 16.4 And we believe likewise that he ordained them for the use of man and for his own glorie And therefore we acknowledge both the Sonne and the holy Ghost to be Creatour of the world as well as the Father For as much as the Father the Son and the holy Ghost is but one and the same God DOCT. II. That the Heaven is distinguished from the Earth and that the Heaven of the blessed doth differ from the other Heavens NEither do we mingle Heaven and Earth together 2 â—â—r 22.2 Matth. 6.10 nor make a confusion of the Heavens one with another but according to the holy Scripture we make a distinction as we see the elements and all kinds of creatures animate and inanimate to be distinguished And further we confesse that the Heaven in which the souls of the blessed live with Christ and the bodyes of all the godly shall which Christ also calleth his a Iohn 14.2 Fathers house and b Luk. 23.43 Paradise and which the Apostle calleth c Heb. 11.10 A citie which hath foundations whose builder and maker is God We confesse I say that this Heaven differeth from the other Heavens but much more from Earth and Hell Unto this Heaven also the Apostle alluded when he said 2 Cor. 12.2 That he was caught up to the third Heaven to wit above the Heaven of the aire and above all the visible and moveable orbs DOCT. III. That all the Angels were created good although they did not all stand fast in the truth WE believe also That the Angels were all created good and righteous being substances spirituall and immortall and indued with understanding and free-will although they did not all stand fast in goodness and righteousness Iohn â— 44 and the Truth as our Lord Iesus speaketh but did many of them from the very beginning sinne of their own free-will and so became the enemies of God and all goodness the enemies of all mankind and especially of the Church of God liars and speaking lies of their own murderers devils evil spirits and 2 Pet. 2.4 that therefore they were cast down to Hell and delivered into chaines of darkness to be reserved unto judgement DOCT. IV. The causes or reasons why many of the heavenly Spirits were permitted to sinne and became evil ANd this was not without cause permitted by the wisedome of God as we are taught in holy Scripture For besides that God would have his justice and judgement made known unto them as likewise his anger and wrath against sin by what creature soever committed he hath also appointed to use them as his instruments to a 1 King 21.22 tempt us and exercise our faith and patience in b Eph. 6.12 spirituall combats and all to further our salvation and to conclude He would have them to be the executors and administrators of his justice judgements against mans wickedness that as many as c 2 Thes 2.12 will not believe the truth whereby they may be saved should follow the d Tim. 4 1. doctrines of devils giving heed to seducing spirits and e 2 Thes 2 11. believing lies and so f 12. be damned DOCT. V. That the good Angels were by the grace of God preserved in goodness that so they might become God's ministring Spirits for our good AGain we believe That g D 10. innumerable of the celestiall spirits were by the grace of God in Christ preserved that they might not sin with the rest but persist in truth and obedience and that so they became Gods messengers and h Heb 1.14 ministring spirits for the good of his elect to defend and protect them against the devils and to promote the Kingdome of Christ And they do so love us and wait upon us that they do exceedingly i Luk. 15.10 rejoyce for our salvation But they will k Revel 22.9 not be worshipped of us by any means but put us in minde that God onely is to be worshipped and that they are but our fellow-servants with whom we shall also live a blessed and eternall life as the Angels of God in heaven Matth. 22.30 DOCT. VI. That man was created after the Image of God WE believe That after that all other things were created at last man also was a Gen. 1.26 27. created after the Image and likenesse of God his body being b 2 7. formed out of the earth but his soul which is a spirituall and immortall substance being made of nothing and c ibid. inspired by God into his body Not long after a wife also was by God given unto him d 2.22 made of his bone as concerning the body and created after the Image of God DOCT. VII Wherein especialy that Image of God consisted BUt we believe that the Image of God consisted in this especially That as God is the absolute Lord of all things So unto man were e Gâ—â— 1.28 Psal 8.6 7 8. all things made subject that he should have dominion over the fowles of the aire the fishes of the sea and the beasts of the land insomuch that he was the king of all the lower world And again more especially in this That as God is most holy and righteous So also man was f Eccl. 7.29 created upright at the first that is g Eph. 4 24. in righteousness and true holiness as the Apostle doth interpret it DOCT. VIII That Adam had free-will before his fall HEreupon we believe that man in his first estate had not onely this libertie that he could will nothing against his will which libertie hath alwayes remained in man and still remaineth but also that he was indued with such power from above that if he would he might have not sinned and so not have died but have persevered in righteousness and have escaped death Insomuch that his losse of both is to be justly attributed unto himself and not unto any other DOCT. IX Heresies and Errours condemned WE condemne therefore the Valentinians Alarcionites Manichees and as many as have taught or have left any thing in writing behinde them against this article of our Christian faith whether they feigned the world to be made by some other God then the Father of Christ or whether they held that all things that are good were made by one God that is good and all things that are evil by another that is evil For how can he be God which is not the chief and soveraigne good and the onely maker of all good things We condemne also all those which hold that the soul of man was made of the substance of God or which deny it to be immortall and alwayes working or which make the Image of God to consist onely in the dominion over his creatures or last of all which deny that the first man was created by God at the first with free-will truely so
be first endued with faith and acknowledge Christ to be our righteousnesse and so embrace him therefore then at length and not before are we justified as the holy Scripture witnesseth and that by faith without our works when we believe all this with true faith that is when we are throughly perswaded that our sins as once expiated and purged away by Christ are no more imputed unto us but are pardoned of Gods mercy for the onely merits of Christ and likewise that Christ's righteousnesse is imputed unto us for our own wherewith being arrayed we appear righteous in the sight of God An effect and manifest testimonie whereof is as I said before our inchoate and inherent righteousnesse which consists in the hatred of sin and the love of righteousnesse and the studie of good works DOCT. VI. A confirmation of what it is to be justified by faith FUrthermore when we say A man is justified by faith we understand not that the vertue of faith is either that whereby we are justified formally as the Schools speake and by a true and proper righteousnesse or that for which we merit remission of sins and justification or that which as the first originall and fountain of other vertues and all good works drawes along with it other vertues as charitie cleanness of heart internall righteousnesse and good works whereby we are justified But because it is as it were a light whereby looking into the glasse of the Gospel we see what we are in Christ by the free-will and mere goodnesse of God for the merits of Christ himself and again Because it is as it were an hand whereby we apprehend and embrace the free grace of God and the benefit of Christ declared unto us in the Gospel and in the Person of Christ exhibited unto us or to speak all in few words we are said to be justified by faith that is when remission of sins and the imputation of Christs righteousnesse is apprehended by faith so that faith is taken for the thing it self which is apprehended by faith As it is a Gen. 1◠6 said concerning Abraham b Rom. 4.3 Gal. 3 6. Iam. 2.23 Abraham believed God and it was counted unto him for righteousnesse to wit that which he believed concerning the seed which was promised unto him that is Christ For he is the righteousnesse of all the elect and true believers and Sons of the promise as the Scripture speaketh DOCT. VII That by faith alone a man is justified HEnce also it is easy to be understood what it is that we with the sacred Scriptures and holy Fathers have alwayes confessed and do constantly confesse when we say that by faith alone we are justified For inasmuch as to be justified by faith before God is nothing else but to be reputed and accounted righteous upon the forgivenesse of sins and the righteousnesse of Christ apprehended by faith which is our onely true righteousnesse For whatsoever inherent righteousnesse is in us and what good works soever are done by us such they are as will not abide triall before Gods judgement according to that of the Psalmist a Psal 143.2 Enter not into judgement with thy servant ô Lord for in thy sight shall no man living be justified and again b Psal 130.3 if thou Lord shouldest mark iniquities O Lord who shall stand It manifestly appeareth that our belief concerning justification by faith alone is most certain and most true DOCT. VIII That not onely at the beginning of our conversion but also throughout the whole course of our life even to the hour of death we are justified by faith alone HEreupon we cannot but believe and constantly confesse that not onely at the beginning when of unrighteous we are made righteous but also in the whole course of our life afterwards even to the end thereof we are justified by faith alone and that on Christ so that our righteousness is alwayes from faith to faith For there is no man that sinneth not every day insomuch that we have all need to say a Matt. 6.12 Forgive us our debts as we forgive our debters and holy David saith b Psal 32.6 For this that is for forgivenesse of sins shall every one that is godly pray unto thee and Christ not once but alwayes c ◠Cor. ◠30 is made unto us righteousnesse sanctification redemption d 1 Ioh. 1.2 And he is the propitiation for our sins DOCT. IX That iustification by faith alone is not fictitious and imaginarie BUt let no man think that we feign a kind of imaginarie righteousnesse having in us no foundation and efficacie We repeate what we professed before First that the faith whereby we say that we are justified is a true faith and a faith that worketh by love Again that God doth not justify us onely by remitting of our sins and imputing the righteousnesse of Christ unto us but also by making us partakers of his divine nature by regenerating reforming and sanctifying us by endueing us with inherent righteousnesse and making us conformable unto the image of his Son And that this inchoate righteousnesse is a manifest testimonie of the other true and perfect righteousnesse which we have in Christ alone and that they are both knit together by the bond of the holy Spirit according to the Apostle saying that not onely a Rom. ◠15 the grace of God and the gift by grace which is by one man Iesus Christ bath abounded unto many For as not onely the disobedience of Adam was imputed unto us but also the corruption of his nature was derived upon us So likewise not onely the obedience and righteousnesse of Christ is imputed unto us as many as are ingrafted into him but also his holy nature is truely communicated unto us so that we become a 2 Cor. 5.17 new creatures righteous and holy in our selves followers of good works DOCT. X. That inherent righteousnesse is increased by good works AS concerning the former righeousnesse we say that it is neither due unto our works nor begun or increased thereby But as concerning the latter we confesse that although it be not due to our foregoing works not begun thereby for all those are sins forasmuch as good works do not go before justification but follow after yet by the works following and exercises of pietie it is conserved promoted and increased For it is the Doctrine of the Apostle that the gift of God bestowed upon us is by such like exercises as fire stirred up cherished increased a 2 Tim. 1.6 Concerning which increase of righteousnesse St. Iohn saith b Rev. 22.12 He that is righteous let him be righteous still And therefore if we speak of this inherent righteousnesse onely we deny not but even by good works and not by faith onely a man is justified that is made more and more just and righteous DOCT. XI That to speak properly a man is justified by that righteousnesse which consists in