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
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
good whatsoever is due unto them For e Luke â—â— 10 though we should perfectly keep all Gods commandments yet even then should we be but unprofitable servants But there is no man no though he be ingrafted into Christ and justified that doth keep the commandments of God as he ought And yet we find no fault with the Fathers for using the name of Merit so farre forth as they use the word in this sense as signifying a good work done in faith which is recompensed with a reward and that of grace and for the merits of Christ But again we like not those who dispute of good works as if they were things indifferent and further say that they are so farre from being necessarie that they make nothing at all unto our salvation For a â—eb 11.6 how can a man be saved without faith and b Iam. 2.20 How can faith be lively without the studie and practise of good works and c 1 Tim. 1.19 How can a man hold faith unlesse also he keep a good conscience and How can a man keep a good conscience unlesse he hold a constant resolution to eschew sin to practise good works and to compose and frame his whole life to the will of God But we absolutely condemne all libertines to whom it is all one without difference either to keep God's commandments or not to keep them to do well or to do ill We condemne likewise those who teach that our good works are profitable for the souls of the dead in I know not what fire which they call Purgatorie forasmuch as the Scripture saith that every man shall be judged according to the works which he hath done in his body and that as concerning the dead their own works and not other mens do follow them CHAP. XXII Concerning Invocation and Swearing BEcause amongst good works commanded by God Invocation is none of the last but is often taken in holy Scripture for the whole worship of God whereunto also is added an Oath as being a part of divine worship Therefore we thought good here in brief to explicate and declare what is our belief concerning both and that the rather because even amongst those that professe the name of Christ there is some controversie concerning them both DOCTRINE I. That Invocation is due to God onely and therefore also to Iesus Christ AS concerning religious Invocation we believe that it is a Deut. 6.13.10.12 20. due onely to the true God that is the Father the Son and the holy Ghost and therefore to Iesus Christ our Advocate and to none besides Matt. 4.10 That Invocation is due to God onely it is made manifest by many places of Scripture Because God alone is to be worshipped and adored And that it is due unto Christ as our Mediatour and Advocate we have sufficient testimonies in the Acts of the Apostles in the Epistles and in the Revelation And as we are expressely b Coloss 2.18 forbidden to worship and adore any creature whatsoever it be whether in heaven or on earth So likewise are we forbidden to invocate and call upon them And if whatsoever is not of faith is sin much more that which is committed against the expresse word of God For the very gentiles themselves did not judge it fit to call upon any with a religious worship whom they did not acknowledge for a God And as the Apostle saith a Rom. 10.14 How shall they call on him in whom they have not believed But we must believe onely in God and in Iesus Christ as we are taught in holy Scripture and all the true Catholike Church confesseth in the Apostles Creed which is dayly recited DOCT. II. That a Christian man may swear lawfully WE believe likewise that a Christian man may swear lawfully to wit in truth b Ier. 4. 〈◊〉 in judgement and in righteousnesse as the Prophet teacheth so that his oath be neither false nor rash nor unjust For the taking of the name of the Lord in our mouthes is not simply condemned but the taking of it in vain and falsly And it is a received custome amongst all nations from the foundation of the world to take an oath when it makes for the glorie of God and the benefit of a neighbour And to say nothing of the perpetuall consent of the Church in all ages it is likewise confirmed by Gods own example as also by the example of Christ and his Apostles Wherefore the Doctrine of Christ in a Matt. 5.24 St. Matthews Gospell b Iam. 5.12 St. Iames in his Epistle is not repugnant to ours For their purpose was to shew the true meaning of the commandment concerning swearing and they spake onely against the abuse thereof DOCT. III. That when we swear we are to swear by God onely and by no other WE believe that when we are to swear no other is by us to be called upon as the witnesse of our consciences but God alone and therefore that we are to swear by none but God For God alone is the beholder and searcher of our hearts and he alone hath power over our souls And therefore to him onely is this honour and worship due to be appealed unto by us as unto a witnesse and avenger on our souls if we observe not what by oath we have promised DOCT. IV. That such oaths as are just and lawfully * Or taken made are to be kept and observed by us HE reupon we confesse that such oaths as are lawfully * Or taken made are by us to be kept and observed also and that for the glory of God whose name we do as it were lay to pledge as often as we swear by it As it is also commanded in the law for we are not to take the name of God in vain or falsly DOCT. V. That oaths concerning * Vnjust Or unlawfull wicked and ungodly matters that is such as are repugnant to the Law of God are not to be taken or if taken yet not to be kept AGain forasmuch as we are to promise nothing which is * Unjust or unlawfull wicked and ungodly that is to say repugnant to the Law of God Therefore much lesse ought we to confirme any such thing by an oath interposing the name of God But if any such oath of it self unlawfull be taken we affirme that it ought not to be kept for in keeping it the sin is doubled as we read in the a Matt. 14.7 8 9 c. Gospel concerning Herod DOCT. VI. That such oaths as cannot be kept without trangressing Gods Law are not to be kept although some of them of themselves be not unjust or unlawfull ANd this also we adde that such oaths as cannot be kept without transgressing Gods Law are not to be kept although the things themselves be not of themselves unjust or unlawfull And therefore to instance in a particular If any man hath bound himself by an oath never to
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
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
representations Therefore we adde further the manner how this union and Incorporating is made to wit by the Spirit of Christ really communicated unto us and abiding in us and kniting us unto Christ and stirring up faith in us to embrace and lay hold on Christ DOCT. XV. The confirmation of both To wit that this union is essentiall and that it is made by the holy Ghost onely and by our faith BOth these to wit that this our union is essentiall and that it is made by the holy Ghost onely and by our faith the holy Scripture doth fully and clearly shew unto us The Apostle writing to the a Eph. ◠14 15 16. Ephesians forasmuch as Christ having abolished enmitie and broken down the wall of partition hath reconciled both unto God one with another two most divers people both Iewes and Gentiles and forasmuch as all are ingrafted into Christ and regenerated by the holy Ghost Therefore doubted not to say that both were made not One people as one would have thought but to show how near this union is One new man even in Christ Therefore seeing that we are all regenerated by one and the same Spirit and live as it were by one and the same soul and are united unto one head which is Christ Not without just cause are we all called One new man And again in the same a Ephes 4.15.16 Epistle describing our most near essentiall incorperating into Christ he compateth him unto the head and us unto the members compacted and joyned together unto the head by joynts nerves and ligaments which draw their life and motion from the head This similitude is verie ordinarie and frequent in the Scripture so that from hence we may easily and cloarly understand what and how great this our union is with Christ by reason of his Spirit which dwelleth in all the regenerate For the same cause also the same b Ephes 2.20 c. Apostle compareth Christ unto a soundation and all the faithfull unto stones but living stones as it likewise the soundation that they may grow up and receive increase from him built upon the foundation c 〈◊〉 In whom all the building fitly framed together groweth unto an holy Temple in the Lord d 22. through the Spirit Which also before the Apostle e Matt. 16.18 Christ himself did more then once making himself the foundation and his Church the building which resteth really upon the foundation and is unseparably joyned unto it Hither also pertaineth that place where Christ calleth himself f Iohn 15.1 c. the vine and us the branches which drawing life and sappe from the vine do both live and bring forth good fruit The same thing also is declared by the similitude of an g Rom. 11.17 Olive-tree into which the faithfull being as boughes cut off from the wild-olive-tree are grafted that they may bring forth good Olives And this ingrafting is by the holy Ghost and by faith whereupon in the Epistle to the Philippians it is called the h Phil. 2.1 fellowship of the Spirit and in the Epistle to the Ephesians i Eph. 3.17 Christ is said to dwell in our hearts by faith Neither is it obscure that the Apostle calls the incorporating of the Church with Christ and Christ with the Church and every faithfull member thereof a Spirituall marriage speaking after the manner of the Prophets in which two are made one flesh a Gen. 2.24 They two shall be one flesh said God But the Apostle saith b Eph. 5.32 This is a great Mysterie but I speak concerning Christ and the Church And this we often meet with all which Iohn writeth concerning this union and the Spirit whereby it is made and known c 1 Iohn 4.17 Hereby saith he know we that we dwell in him and he in us because he hath given us of his Spirit Therefore he dwelleth in us and we in him by the same holy Spirit which is in him and in us Hither may we adde also That to the Romanes d Rom. 2.9 If any man hath not the Spirit of Christ he is none of his Now the Apostle understood those to be Christ's which are his true and lively members DOCT. XVI A conclusion that this union is essentiall and that it is made onely by the holy Ghost and our faith BY these and the like places of holy Scripture we are perswaded and doubt not but Christ his Apostles would signifie unto us That the communion which all the faithfull both great and small have with Christ and with his flesh and bloud is true and reall and yet not made any other way but by the power and bond of the Spirit And therefore although it be secret full of mysteries and Spirituall because it is made by the Spirit and by faith Yet we are not to doubt but by reason of the same Spirit it is as true and essentiall as that is between the man and the wise which are made 〈◊〉 flesh and that between the foundation 〈◊〉 the stones which are built thereupon and that between the tree and the boughes between the vine and the branches and last of all that between the head and the members which are knit together with ligaments and sinewes and live work by one and the same soul Insomuch that we can have no greater union with Christ whilst we are in this mortall flesh DOCT. XVII The confirmation of the same by another similitude and even out of Philosophie it self CErtainly If one and the same soul were in all men it would cause innumerable Persons to be but one man As from one and the same essence in three divine Persons divines conclude that there is but one God And this would appear much more to be true if those many men should have but one head whereunto to be annexed and from whence alone to derive sense and motion What wonder then if the holy Spirit which is but one in Christ and in all the godly knit us so really together that we become one with him and with our selves Yea that we all become one new man in Christ our head For in two respects saith the Apostles that all the faithfull are One new man to wit Epes 2.15 in respect of one Spirit by which and one head unto which we are annexed and knit DOCT. XVIII That from our union with Christ the participation of the benefits of his death and resurrection are derived unto us FRom this our communion with Christ followeth and thereon dependeth the participation of his benefits and salvation which he hath purchased for us and hath residing and abiding in his flesh and bloud For as vine branches cannot suck their nourishment from the vine nor boughes from the tree nor members of the body from the head nor living stones from the foundation unlesse they have a true and reall dependance and connexion with their foundation head tree and vine and
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
he addeth c But he that is Spirituall judgeth or discerneth all things and another place b 15. It is God which worketh in us both to will and to do of his good pleasure d Phil. 2.13 DOCT. VI. That the regenerate man is not onely moved by the holy Ghost to work but is himself also an Agent OUt of the writings of the Apostles and by other testimonies of the holy Scripture we are taught and confesse that the regenerate are so moved by the holy Ghost that yet themselves also are Agents and that in them God so worketh both to will and to do that yet they themselves are those which both will and do For they are not stocks or beasts but men endued with a minde whereby they understand and a will whereby they will and whereby they command other faculties and power both of soul and body to put in execution those things which are good DOCT. VII That the power of Free-will in the regenerate is still infirme and weak in such sort that we continually stand in need of Gods fresh supply and assistance and cannot do all that we would BUt because our regeneration is but onely inchoate or begun and not as yet perfect so that whereas we before were flesh altogether but now consist partly of Spirit and partly of flesh which still fight within us one against the other in such manner that the good which we would that we cannot do but do serve with our mind the Law of God and with the flesh the Law of sin Therefore we believe what also we find by experience that there is still much slaverie in the regenerate much blindnesse in the minde and understanding much pravitie in the heart and affections and many weaknesses and infirmities in all the powers of soul and body So that we dayly stand in need of a new supply of Gods grace whereby our mindes may be more and more illuminated our wills corrected and reformed and our powers to that which is good increased and perfected And therefore as long as we are here in the flesh our Free-will is never truely and perfectly free that is having by it's self sufficient power to eschew that which is evill and do that which is good especially when as the events also of all things are not in our power but in the hand of God and it is further necessarie that all those things come to passe or be done not what we have thought upon but whatsoever a Act. 4 2â— his hand and his counsell have determined before to be done DOCT. VIII That God doth so rule and govern the mindes and wills of the godly that even in the conflict of temptations and the flesh he suffereth them not altogether to fall away from him YEt still this we hold that as many as are truely ingrafted into Christ they have their mindes and wills endued already with the holy Spirit and that for Christ his sake they are by God so ruled governed and sustained that although he suffers them to be weakened sundry wayes and by divers tentations yet he never suffers them b Ier. 32.40 Luk. 22.32 Rom. 8.35 totally and finally to fall away sinking under their tentations and so at length perish everlastingly DOCT. IX Errours Condemned WE therefore condemne all those whosoever either deny or extenuate Regeneration holding that a man regenerate is as impotent and unable to that which is good and as mere a slave to sin as he was before his Regeneration contrarie to divers and those also most cleare testimonies of Scripture concerning the freedome of the regenerate from the slaverie of sin and their freedome also to that which is good to say nothing of the injurie which is done unto the holy Spirit which both dwelleth and also worketh in us And again we condemne those which will have a regenerate man so to be freed from all the slaverie of sinne but he cannot sinne any more at all We condemne them I say because they hold that which is contradictorie unto the word of God throughout the whole Scripture and contrarie also to dayly experience For although we are not suffered to sin unto death yet it is most certain that we commit many sins which of their own nature are worthy of death Neither do we like their opinion which in the regenerate man do so farre forth extenuate the power of the Spirit and again do amplifie the reliques of the flesh that they say the operation of the Spirit is oftentimes by the strength of the old man quite extinguished and further teach that even the regenerate man himself may altogether fall away from the grace of God and so perish everlastingly Whereas God by his Prophet contradicts them saying a Ier. 32.40 I will put my feare in their hearts that they shall not depart from mee and the Apostle affirmeth that b 2 Tim. 2.19 the foundation of God standeth sure c. And again c Philip. 1.6 He which hath begun a good work in you will perform or finish it untill the day of Iesus Christ CHAP. XXI Concerning good works DOCTRINE I. That those which are ingrafted into Christ have also from thence both to live themselves and also to shew forth the works of life unto others and that this is the chief end of being ingrafted into Christ AS the vine-branch from the vine draweth not onely for it self sap and nourishment whereby it self liveth but also that whereby it bringeth forth fruit unto us So also we believe that the Saints and godly upon earth have also from Christ into whom they are ingrafted not onely life whereby they live themselves but also wherewith all to shew forth the fruits of good works to the glorie of God and the edifying of the Church For the Lord himself saith a Ioh. 15.5 I am the vine ye are the branches He that abideth in me and I in him the same bringeth forth mach fruit Whereunto also is very pertinent that of the Apostle a Eph. 2.10 We are his workmanship created in Christ Iesus unto good works which God hath before ordained or prepared that we should walk in them DOCT. II. What we understand by the name of good works NOw by the name of good works we understand all those actions and works which according to the prescript of the will of God revealed in his word out of a b 1 Pet. â— 5 lively faith in Christ and so c 1 Tim. 1.5 out of a pure heart are performed of the regenerate by the holy Spirit For as d Rom. 14.25 Whatsoever is not of faith is sinne so whatsoever works are done out of a e 1 Tim 1.5 lively faith and a pure heart and a good conscience good works they are necessarily Wherefore we hold that the works which are done by the ungodly without faith and the word of God and the leading and guidance of the holy Spirit howsoever they may have a glorious
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.
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