THE WHOLE BODY OF CHRISTIAN RELIGION,  
BY HIERON. ZANCHIUS.  
Translated out of Latin By D. RALPH WINTERTON.  
LONDON, Printed by JOHN REDMAYNE 1659.   

AN EPISTLE TO THE READER.  
READER,  
IF thou be'st merely 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 glass of an ingenuous Interpreter; without whose industry this rich Argosy had never arrived at our English shore; And what are the most precious commodities in foreign parts to us without the benefit of Importation? I know not what reason Horace had to style Translatours, Servum pecus, as if it were a mere journeywork and nothing else. Surely, if all Metaphrases might be measured by this, the employment and art of reflecting uninfranchised learning into our own Dialect cannot justly come under the Satyrist's expression, except it will admit the sense of (usefulness and Commodity.) For the Author 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 jot disfigured in this representation, he is the same man even here, only in an English garb Nor had this dress now been put upon him but for their sakes, who not able to have access to the persons of great ones, are content to behold them in Effigy. I'll add no more, knowing, that long and dark Entries do rather injure, then officiate to, fair Buildings: the Gates are open, enter and entertain thyself.   


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 only simply and absolutely.  
AS concerning God, and divine matters pertaining to the Kingdom of Christ and our salvation, we believe that none can teach us better and more certainly than God himself; 
Ambros. epist. 32.  who can neither deceive nor be deceived. 
joh. 1.18.  The only begotten Son, which is in the bosom of the Father, he hath declared him.   

DOCT. II. That God speaks 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 eternal 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 spoke 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 only are Canonical 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 Canonical books, because knowing assuredly that they were given by inspiration of God, she hath always 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 she therefore calleth Apocrypha, because she hath no certain knowledge that they are from the holy Ghost as the others are.   

DOCT. IU. What Books are Canonical, 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.  
Psalms.  
Proverbs.  
Ecclesiastes.  
Solomon's 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 Canonical. 

1. Esdras.  
2. Esdras.  
Tobit.  
Judeth.  
The rest of Esther.  
Wisdom.  
Ecclesiasticus.  
Baruch with the Epistle of Jeremiah.  
The Song of the three Children.  
The Story 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 process of time they have been acknowledged for Apostolical as well as the rest.  
Of the first sort are these that follow. 

The Gospel according to St. Matthew. The Acts of the Apostles.  
The Gospel according to St. Mark. The Epistles of St. Paul.  
The Gospel according to St. Luke. The 1. Epistle of St. Peter.  
The Gospel according to St. john. The 1. Epistle of St. john.    
Of the second sort are these. 

The Epistle to the Hebrews.  
The Epistle of St. james.  
The 2. Epistle of St. Peter.  
The 2. and 3. Epist. of St. john.  
The Epistle of St. jude.  
The Revelation.    
FOr although those of which there hath never been question made, may seem in some sort to be of greater authority than 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 Canonical Scripture.   

DOCT. V That Doctrines of faith can only be proved by the Canonical Scripture.  

Hieron. in Praefat. in Lib Sal Cyprian in Symb. pag 377. Concii. Load. cap 39  ANd therefore we use only Canonical Scripture to prove doctrines of faith; and we teach also according to the opinion of the Fathers, that the Canonical only is to be used. As concerning the other books, we grant that they have no small authority to confirm the same after that they are proved.   

DOCT. VI That the Canonical Scripture received not authority from the Church.  
WHerefore, without all controversy 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 perpetual and continued tradition, what books are Canonical, and what not? hath declared it unto posterity, from time to time, and hath also given, and doth still give testimony thereunto of divine, and heavenly truth. We hold I say, that notwithstanding all this, the Canonical Scripture neither received at any time, not now hath any authority from the Church, but from God alone, who is the proper author, and giver thereof, and therefore we say farther; that of itself, 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 authority 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 authority of the Church hath great power to move men to hear, and to read the holy Scripture as being truly 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 authority 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 authority over the holy Scripture.  
BUt, to dispute whether the authority of the Church be not greater, than the holy Scripture; and much more to aver the affirmative part, as if the Church, beside the gift of trying spirits, and discerning Canonical Scripture from that which is not, and testifying concerning it, and interpreting of it, had also power to add to, take from, and despense with it: This we judge to be more than sacrilege; For it is God's commandment, Ye shall not add unto the Word which I command you, 
Deut. 4.2. Revel. 2●. 18.19 Deut 5 32.  neither shall you diminish aught 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 add unto it, nor take from it.  
FOr the holy Scripture is so absolute and perfect, containing in it abundantly whatsoever is needful unto salvation, that nothing can be added unto it: and again, it is penned with such divine wisdom, 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 aught 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 righteousness: 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 Canonical Scripture, or else may be evinced from thence by plain and necessary 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 lawful 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 truly Catholic and Apostolic, 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 jan. Ep. 118. D. 11. cap. 8.  and have always 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 necessary unto salvation, and therefore, that it ought to be read of all.  
WE understand, and know that the whole doctrine of salvation is not only 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 wonderful injustice, and very tyranny to interdict or debar 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 faithful interpretations of the godly and learned are not to be contemned.  
ALthough the holy Scripture be perspicuous in those things which are necessary unto salvation: Yet we do not dislike the interpretations, & expositions of learned, and godly men, as well ancient as modern, which are fetched out of the same holy Scripture, and as fare forth as the Scripture is expounded by the Scripture, and that agreeably to the first principles of faith: the sum whereof is contained in the Apostles Creed, and also in the Creeds of the truly Ecumenical, or general Councils, both ancient and holy, assembled together against known heretics.   

DOCT. XV. That the word of God is the only prop of faith and foundation of Religion.  
FOr our faith neither can nor aught 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, eternal, 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 author 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 Son 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 Personal Properties: and that by Essential Properties, they are distinguished from all creatures.  
BUt, because the holy Scripture so speaketh of God, that it attributes unto him many Properties, both Essential and Personal: and teacheth, that by the Essential he is distinguished from all things created; and by the Personal, each Person from other: Therefore we also believe that: As to beget the Son is so proper to the Father, that it can neither be attributed to the Son, nor to the holy Ghost; And again, to be begotten, cannot be attributed; but to the Son only, and so likewise in the rest: So also, to be most simple, eternal, infinite, every where present, simply omniscient, simply omnipotent, simply good, and the rest of like sort, are so proper unto God, that they cannot really or truly be communicated to any creature, in such matter that it can be (for instance sake) good by an infinite goodness, or omnipotent by an infinite power, etc. As God is.   

DOCT. IU. That the Essential Properties in God do not really differ from his Essence.  
FOr we acknowledge, that in God, by reason of his simplicity, his Essential Properties do not really differ from his Essence; and therefore that they cannot without this be communicated to any creature: And therefore, that no creature is, or can be truly said to be simply (for 〈…〉 sake) omnipotent, good, just 〈…〉 As also our Lord jesus speaking of one attribute, taught us concerning all, 
Matth. ●●. 17.  saying, There is none good (that is simply) but one, that is God.   

DOCT. V That nothing is, or can be simply such as God is: unless it can be simply God also.  
WHerefore, whosoever hold that any created substance could ever be made, or can now or hereafter be made partaker of the divine attributes or properties, by which it may become such as God is: as for example, simply omnipotent etc. They must also necessariny confess that the same is, or may be coessential with God: For as much as even the Son himself is not simply Almighty; but as he is coessential with the Father; and so likewise the holy Ghost.   

DOCT. VI The confirmation of the foregoing doctrine.  
FRom whence also we understand, how it comes to pass, that, whereas the Son is no less Almighty than the Father, and so in like manner the holy Ghost; yet we say not that there are three Almighty's; 
Symbol. Athan.  but confess with Athanasius, and the whole Church, that there is only one Almighty: because they have all one and the same essence. Seeing then that no thing created hath one and the same essence with God; but another and that fare divers: How can any created thing be made Almighty? Or, if any thing by the communication of God's Almighty power could be made Almighty; it must needs follow that there are more Almighty's then one: which we count it blasphemy once to affirm.   

DOCT. VII. Heresies and Errors condemned.  
THerefore we condemn and detest all heresies, which have risen up against this article of our Faith, and being fetched back from hell have been condemned by the Holy Fathers in lawful Councils, viz. The Heresy of Cerinthus, Ebion, Valentius, Martion, Manichaeus, Arius, Eunomius, Sabellius, Prax, Fotinus, and such like, as Servitus, and the Tritheites (which hold that there be three Gods) as likewise the blasphemies of the jews and Turks; and also all Heresies which have been broached by the devil either against the Unity of the Godhead, or against the Trinity of Persons; and further such as either deny the Son to be true and eternal God, and so the holy Ghost also; or else confound the Persons, and say that they are but one and the same, but yet for divers respects called by divers names, viz. Father, Son, and holy Ghost: And to conclude, we condemn also the errors of those, who separate the essential Properties of God from his divine essence: which they seem to us to do, whosoever do teach that they may be communicated to any creature, without the communication of essence, or indeed rather which teach that they are communicated already.    

CHAP. III. Concerning God's foreknowledge and Praedestination.  

DOCTRINE I. That God foreknew, and foresaw all things from Eternity.  
WE believe that God, 
Acts 15.18.  from the beginning of the world, yea even from Eternity according to his infinite wisdom foreknew all things to come, both the good, which he would do; and the evil, which he would permit to be done; so fare forth that nothing did or could lie hid from him: And we doubt not but all things, 
Hebr ●. 13.  whatsoever have been, are, shall or may be, although they never come to pass, are and have been always naked and open in his sight.   

DOCT. II. That God in his eternal counsel praedetermined all things, and praeordained them to the best ends.  
NEither do we believe only, That God foresaw all things, and hath them ever present in his sight; but also, that in his most wise and eternal counsel he hath before determined all things, 
Acts 4.28.  whatsoever did or do concern the creation and government of the world, as also the gathering together of his Church out of the sinful offspring of Adam, and likewise their redemption and salvation; and further, that of his infinite goodness he hath before ordained all the evil, which in his wisdom he purposed to suffer and permit, to the best ends: insomuch that there shall not an hair perish, 
Luk. 21.18. Matt. 10.30.  or fall from our head without the will of our heavenly Father.   

DOCT. III. That God hath predestinated some men unto life and others unto death.  
WHerefore we make no doubt of this, That God out of men (to speak nothing of the Angels) whom at the creation he made all righteous in Adam, but foresaw that they would all sin likewise in him, 
Ephes. ●. 3.4.  hath in Christ chosen some that they should be holy and without blame before him in love, and hath also predestinated them unto eternal life, of his mere grate, and according to the good pleasure of his will: 
Rom 9.22.  but in his just judgement hath not vouchsafed to give his grace unto others, as being the vessels of wrath fitted for destruction: That in those, his infinite mercy; but in these, his justice might be made known unto the world, to his own glory.   

DOCT. IU. That the Election of the Saints is of God's mere Grace.  
FOr as our Vocation unto Christ, 
Tit 3.7 Eph. 2.9.  and our justification in Christ is merely of God's grace and not of our works: So also we hold that the predestination of the Saints, is merely of grace, because it was made in Christ.  
That no flesh should glory in his presence; 
Ephes. 1.3. 1 Cor 1.29.31.  but, that he that glorieth, should glory in the Lord.   

DOCT. V That we are predestinated not only to the end, but also to the means.  
WHereupon we believe also, 
Eph. 1.3.4.  that, seeing God in Christ hath chosen us, before the foundation of the world, that we should be holy and without blame before him in love: We are predestinated not only to the end, which is eternal life and glory; but also to the Means tending to that End, and especial Faith, whereby we are engrafted into Christ; and Regeneration also and true Repentance, by which we are made in Christ a new creature, 
2 Cor. 5.17. Gal. 6.15. Matt. 5.16.  that we may lead 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 engrafted 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 engrafted 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 disjoin what God would have conjoined.   

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 general aught to exempt himself out of the number of the elect (seeing that the Scripture itself 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 eternal purpose and election: Yet, if any man would be certain of his election, he must run to his faith, and the testimony 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 feel it not solidly and effectually, yet let him not despair, but pray unto God to help his unbelief; 
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 eternal, 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 security let the reigns lose 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 settled 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 certainty of our salvation, so that we neither despair nor distrust: for as much as it standeth firm and sure in God's eternal decree. Thirdly, That we may from thence be stirred up to the study of faith in Christ, to sanctity of life, and the practice of good works: for as much as we were elected and chosen of God that we should be faithful 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 glory in the Lord: 
1 Cor. 1. ●1.  because, if we believe in Christ and live a holy and godly life, we are to attribute it only unto the mere grace and mercy of God to us in Christ, who from all eternity ordained that we should be such; and that of his free grace to us in Christ.    

CHAP. IU. Concerning God's Omnipotence and will.  

DOCT. I. That God is so Omnipotent that he can do more than he will.  
WE believe that God is so Omnipotent or Almighty, that he hath not only done and also still doth whatsoever it was, or is his will to do: but also that he can both will and do infinitely more than he will do. And our belief one this part is grounded upon the doctrine of St. john, who said, God is able of these stones to raise up children unto Abraham; 
Mat●. 3. ●.  and the doctrine of the Apostle, who wrote thus concerning God, speaking unto Moses. 
Rom. 9 ●●.  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 hardeneth (not all, as he might, but) whom he will: 
〈◊〉 Tertul●. contra Prax.  So than it is more than impious, for a man from God's Omnipotence only, 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 God's 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 God's Omnipotence, if we say that there are many things which God cannot do: viz. such as are repugnant to his nature, and employ a contradiction.   

DOCT. III. The confirmation of the foregoing.  
FOr seeing that God is the chief and sovereign Good; he can neither become evil, nor do that which is evil. Seeing that he is the chief and Sovereign Truth; he cannot lie: Seeing that he is the chief and Sovereign justice: He can do nothing unjustly▪ Seeing that he is Life itself; How can he die? And (to conclude) seeing that he is but one only true God uncreated, eternal, subsisting in three persons only; We believe and confess that he cannot assume any creature to himself in such manner as to make it coessential with him, and such altogether as he is, or constitute any fourth person: and we are fully persuaded that by this our confession we derogate or detract nothing from God's 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 itself 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. IU. That we are to search for the Will of God only 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, 
john 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, 
john 15 15, 17, 29.  by his Spirit, what is his will; and hath abundantly and perspicuously declared and afforded unto as whatsoever is necessary 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 Son, together with the holy Ghost, 
Gen. 1. Coloss. 7.16. Gen. 1.1.  in six days 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 glory. And therefore we acknowledge both the Son and the holy Ghost to be Creator 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 ●●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 confess that the Heaven in which the souls of the blessed live with Christ, and the bodies of all the godly shall; which Christ also calleth his 
a john 14.2.  Father's house, and 
b Luk. 23.43.  Paradise; and which the Apostle calleth, 
c Heb. 11.10.  A city which hath foundations, whose builder and maker is God: We confess, 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 air, and above all the visible and movable 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 spiritual and immortal, and endued with understanding and freewill: although they did not all stand fast in goodness, and righteousness, 
john. ●. 44.  and the Truth (as our Lord jesus speaketh) but did many of them, from the very beginning, sin, of their own freewill, 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 chains of darkness, to be reserved unto judgement.   

DOCT. IU. The causes or reasons why many of the heavenly Spirits were permitted to sin and became evil  
ANd this was not without cause permitted by the wisdom 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.  spiritual 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 man's 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 ministering Spirits for our good.  
AGain, we believe, That 
g D 10.  innumerable of the celestial 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 God's messengers and 
h Heb 1.14.  ministering spirits, for the good of his elect, to defend and protect them against the devils, and to promote the Kingdom of Christ. And they do so love us and wait upon us, that they do exceedingly 
i Luk. 15.10.  rejoice for our salvation: But they will 
k Revel. 22.9.  not be worshipped of us by any means, but put us in mind, that God only is to be worshipped, and that they are but our fellow-servants: with whom we shall also live a blessed and eternal 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 likeness of God his body being 
b 2 7.  form out of the earth, but his soul which is a spiritual and immortal 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 especially 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 G●●. 1.28. Psal. 8.6, 7, 8.  all things made subject that he should have dominion over the fowls of the air, 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 freewill before his fall.  
HEreupon we believe, that man in his first estate had not only this liberty, that he could will nothing against his will (which liberty hath always remained in man and still remaineth) but also, that he was endued 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 loss of both is to be justly attributed unto himself, and not unto any other.   

DOCT. IX. Heresies and Errors condemned.  
WE condemn therefore the Valentinians, Alarcionites, Manichees, and as many as have taught, or have left any thing in writing behind them, against this article of our Christian faith: whether they feigned the world to be made by some other God than 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 sovereign good, and the only maker of all good things. We condemn also all those which hold that the soul of man was made of the substance of God; or which deny it to be immortal and always working; or which make the Image of God to consist only in the dominion over his creatures; or, last of all, which deny that the first man was created by God at the first with freewill truly so called.    

CHAP. VI Concerning God's Providence, and his governing the world.  

DOCTRINE I. That the world and all the things which are therein are governed by God's Providence.  
WE believe that God after that he had created all things, so rested from his work, that nevertheless he never ceased neither yet doth cease to guide, 
a Wisd. 14.3.  govern, and look after the world and all the things that are therein, as well small as great; but especially mankind in general, and every man in particular: So that 
b Matt. 10 29, 30  not any thing happens, or is done in the world, which is not guided and ᶜ governed by his Providence.   

DOCT. II. That God governeth his Church after a more peculiar manner.  
ALthough all, and every thing is subject to God's Providence; yet we believe that he hath a more especial 
Wisd. 14.3.  care of his Church, and that he guideth & governeth it after a more especial manner, as likewise the wills and actions of all and every one of his elect: For as much as he after an especial manner 
d Rom. 8.30.  calleth, justifieth, and sanctifieth them, but not all; and further 
e Philp. 2.13.  worketh in them both to will and to do, of his good pleasure, and further saith, 
f 2 Cor. 2.16.  I will dwell in them, but 
g Acts 14.16.  not in all; and at length bringeth them unto everlasting life, but suffers others in his just judgement to walk in their own ways, and run on headlong to destruction. Whereupon we are commanded to 
h 1 Pet. 5.7  cast all our care upon God; for he) after a peculiar manner) careth for us.   

DOCT. III. That God ordinarily governeth the world by second causes.  
ANd this we learn also out of holy Scripture, That, although God by himself without any coadjutor, yea sometimes contrary to ordinary means, bringeth to pass many decrees of his divine Providence; yet there are fare more, which he ordinarily useth to bring to pass by the ministry of second causes, both in the government of whole world in general, and the Church in special: For, 
a Hos 2.21.22.  I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear jezreel.   

DOCT. IU. That the means unto the end are not to be neglected: and, that God in his Providence willeth the one as well as the other.  
FRom hence we gather, That, although we are certain God careth for us: yet the means which God hath appointed for the salvation of the soul and body are not to be despised, neither must we tempt God; but follow the Apostle, who, although he was fully persuaded of the saving of all that were in the ship with him, when the sailors began to think how to shift for themselves, said to the Centurion, and to the soldiers, except these abide in the ship, 
Act. 27.31.  ye cannot be saved. For God, which hath appointed to every thing it's own end: he also hath appointed the beginning and the means by which to come unto that end.   

DOCT. V That in respect of God all things come to pass necessarily; and in respect of us many things contingently.  
WHereas God in his Providence doth conserve, and also move the second causes, which he is wont to use in the government of the world, every one in its own nature; and some of these are destinated by their own nature to the producing of certain effects, and again some are not: We understand and confess, that, although in respect of God: 
a Matt. 10.29.30. Exod. 21.13.  without whose foreknowledge and will nothing in the world comes to pass, all things are necessary: yet in respect of us and the second causes they are not all necessary, but most of them are contingent. For what can be more casual & contingent than this, That 
b Deut. 19.5.  when a man is hewingwood, the head of his axe should fly out of his hand, and kill the traveller that passeth by? And yet the Lord saith, that it is he which killed him. And again, our Lord jesus Christ died for us voluntatily: and yet it is, said, It was necessary, or, 
c Luke 24.46  Thus it behoved Christ to suffer. In like manner Herod and Pilate condemned jesus with full and free consent of will: And yet the Apostles say that 
d Act. 4.28.  they did no more than what the hand and counsel of God had determined before to be done.   

DOCT. VI That God is not the author of sin which is committed in the World.  
ANd from hence also we understand and confess, That, although many wickednesses are committed in the world, whilst God moveth all things: yet they cannot be imputed to him and his Providence: For 
e Acts 17.28.  God moveth indeed all things, and giveth power unto every thing to work; but he instilleth no sinful quality unto any man, whereby he worketh after an evil and sinful manner. As therefore the earth, which affordeth sap to the bad trees as well as to the good, is not to be blamed, if a bad tree bring forth bad fruit: So much less can God justly be said to be the author and cause of our sins; although he 
a Heb. 1. ●.  by the hand of his providence, sustain, support, move, and govern all things, yea the very ungodly themselves. 
b Acts 17.28.  In him, saith the Apostle, we live, and move and have our being: To wit, such as we are, such are we moved by him, unless he of his grace do alter and change us.   

DOCT. VII. That the secret counsels of God in the governing of the world, are by us to be adored with reverence, and not with curiosity to be inquired into.  
BUt as concerning the secret and wonderful counsels of God, whereby we see innumerable things to be done, whereof we can neither give nor know any reason: Let us admire and adore them with what reverence we ought, being assured of this, That 
c Matth. 10 29, 30  nothing in the world is done, without the will of God; And, that the will of God is 
a Rom. 9.14.  so just, that it is the most certain rule of all justice. And therefore we must always keep in mind that saying of the Apostle uttered with great admiration, 
b Rom. 11.33.  O the depth of the riches both of the wisdom & knowledge of God How unsearchable are his judgements, and his ways past finding out! And again, 
c Rom. 9.14.  Is there unrighteousness with God? God forbidden. And yet, 
d Rom. 11.36.  Of him, and through him, and to him are all things: To whom be glory for ever. Amen.   

DOCT. VIII. Errors condemned.  
THerefore we condemn all impostors and deceivers and all those Philosophers, which either quite take away God's Providence out of the world, or else deny that he looketh after humane affairs, and small matters. And those also we condemn, which abusing God's Providence, contemn and neglect the means which God hath ordained for the salvation of soul and body: as likewise those, which contend that all things come to pass by such an absolute necessity, that they take away all contingency, and leave man no liberty at all: and lastly those which will have God so to work all in all, that they stick not to commit blasphemy, in making God to be the author of sin, and to have a part in it.    

CHAP. VII. Concerning the Fall of man, and original sin and the fruits of it.  

DOCTRINE. I. That Adam voluntarily and of his own accord sinned against God by his disobedience.  
WE believe, That Adam the first man, considering that he was 
a Gen. 1.27.  created after the Image of God, and 
b Eccl. 7.29.  made just and upright, and endued with freewill in such sort, that if he would he might have not sinned, and so never died: considering this, I say, we believe, that he 
c Gen 3.1, etc.  at the devil's persuasion, God not hindering him, but leaving him 
d Eccl. 15.14.  to follow his own counsel, of his own accord, with true freedom of will sinned against God by his disobedience: so that he can neither translate the fault upon God, nor his own nature as he received it from God, nor any other creature, but aught and must attribute it only unto himself, because he would so.   

DOCT. II. What the nature and quality of Adam's sin was.  
WE understand, That Adam's sin was his voluntary 
a Gen. 3.6.  transgressing the 
b Gen. 2.17.  commandment of God, in eating the forbidden fruit (as Moses sets it down) and (as the Apostle speaketh) his 
c Rom. 5.19.  disobedience: which consisted not so much in the outward act, as in his voluntary purpose of mind, in that he would not obey God.   

DOCT. III. What and how manifold death followed upon Adam's sin.  
SO we confess, That man being destitute of the grace of God, by his own fault lost that life by which he did live holily unto God, having his understanding blinded, his will depraved, and the integrity of his whole nature perished, as concerning things belonging unto God, and a life wellpleasing unto God: That he became 
a joh 8.34.  the servant of sin, and the slave of Satan, and truly 
b Eph. 2.1.  dead unto God: That 
c Rom. 5.12.  he incurred death, both that of the body which is common to all men together with all bodily calamities, and also, and that especially, that of the whole man, which is eternal, that is to say, most miserable, most grievous, most unhappy, to live with the devil in everlasting torments, a life beyond all comparison worse than any death: from which he could never have been 
d 1 Cor. 15.22.  delivered but by Christ.   

DOCT. IU. That in Adam all men sinned.  
NOw, for as much as all mankind, which by natural generation was to be propagated from Adam, was in the loins of Adam; whereupon the commandment joined also with a commination belonged not to Adam's person only, but to all mankind: Therefore we believe with the Apostle, and confess that 
a Rom. 5.19.  in Adam sinning all men sinned; so that the disobedience was not so much proper to him as common to all mankind: because his guilt descended upon all his posterity whether born already, or yet to be born; as the Apostle plainly teacheth, and most firmly proveth by opposing 
b ibid.  the disobedience of Adam, and the obedience of Christ, the one to the other. For if the obedience of Christ be as well ours by imputation, as it was Christ's own by his proper action; because we are born again of his incorruptible seed, and of his spirit: then likewise it follows, that the disobedience of Adam is imputed unto us, and his guilt becomes ours; because according to our carnal generation, we are born of his seed, who is the Father of all men.   

DOCT. V That presently upon Adam's disobedience, there followed the corruption of his whole nature, in all men.  
ANd, as upon Adam's actual disobedience, there followed presently in the just judgement of God, the corruption of his whole nature, which is by the Apostle called 
a Rom. 7.7. August. Tom. 7. contra jul. Pelag. lib. 5. cap. 3.  lust or concupiscence, which is both a punishment for sin foregoing, and a sin itself, and the cause of other sins: So also all men which by natural propagation are descended from him, are infected with the same contagion, and corruption of nature. This we believe as we have been taught out of Holy Scripture, and and this we confess with the whole Church. For in Adam all men sinned, and the guilt of his disobedience came upon all.   

DOCT. VI What we properly call Original sin.  
WHerefore we say, that this hereditary stain and corruption of nature, is so in all men a sin, and therefore commonly called Original sin; that yet notwithstanding we in no wise separate it from the guilt and imputation of that first disobedience. As on the contrary we doubt not to affirm that the righteousness of Christians consists, not so much in the regeneration of nature, which is the work of Christ's Spirit, and commonly called by the name of Inherent righteousness, as in the imputation of the perfect obedience and righteousness of Christ, whose members we are▪   

DOCT. VII. That the contagion of our nature is truly a sin.  
ANd although this contagion did overspread Adam and all his posterity, and was inflicted as a just punishment for that first transgression of God's commandment. Yet thus much we know as certainly as can be, out of holy Scripture, that it is not only a punishment for sin, but also the cause of all other sins, and likewise a sin itself, and such a one as is alone sufficient to condemn us.   

DOCT. VIII. That concupiscence even in the regenerate is of it's own nature a sin.  
ANd we have learned, that concupiscence of its own nature is so fare forth a sin, and so repugnant to the Law of God, making all men subject to eternal damnation, unless they be redeemed by Christ: that yet we make no manner of doubt but in the very regenerate themselves, although it be not imputed unto them any more, for as much as the guilt thereof is taken away by faith in Christ, it is truly and of itself a sin, and such a one as deserves eternal death, seeing that it is, as the Apostle also teacheth, 
1 john. 3.4.  the transgression of the Law, and is condemned by the Law of God.   

DOCT. IX. That from our natural and imbred concupiscence as from a fountain there flow forth continually streams of actual sins and transgressions.  
WE believe further, that this our natural pravity is such a fountain of all evil, and so inexhaustible, that from thence there spring forth continually the most filthy waters of evil passions, wicked cogitations, and ungodly desires, which unless they be restrained and kept in by the Spirit of Christ, will break forth outwardly into wicked and ungodly actions, some more grievous than other: so fare forth that there is not any one godly man living, which carries not about with him this sink of sin, and feels not from thence filthy vapours and exhalations always ascending, and is not contaminated and defiled with the pollutions thereof. 
a jam. 1.14.  Every man (saith St. james) is tempted, when he is drawn away of his own lust, and enticed. 
b 15.  Then when lust hath conceived it bringeth forth sin: and sin when it is finished bringeth forth death.   

DOCT. X. That God is not the Author of sin.  
BY all which we are confirmed in this faith, that we believe, that God is in no wise the Author of sin, seeing that he neither created Adam evil, nor with an inclination to evil, but just and upright; so that he sinned of his own freewill and accord, not moved, much less forced by God. 
a 1 john 2.16  Neither was this pravity any corruption of his nature as he was created by God, but by God's just permission followed as a punishment upon his disobedience having wilfully lost his Original righteousness.   

DOCT. XI. Errors condemned.  
THerefore with Ireneus, and all the Church we condemn all those which make God the Author of sin: and likewise all Pelagians both old and new, which either deny that all men sinned in Adam, and so are guilty of Original sin; or else dispute that this imbred lust or concupiscence is only the punishment of sin, but not truly sin indeed; or else in the regenerate at least will not have it to be called by the name of sin. We condemn also those, which have taught or do teach, that Original sin is a substance: because this opinion either makes God to be the Author of sin, or else denies him to be the maker of every substance; and because it serves also to confirm the Doctrine of the Manichees concerning two causes or Originals of all things, to wit, one chief and prime good, and another chief and prime evil, so that all things which are good have proceeded from the beginning unto this present, and still do proceed from the good, and all evil from the evil one. We condemn also all stoics, and those that are like unto them, which teach that all sins are equal, and not one greater than another. And last of all those, which contend that there may be some one found in this world, which is altogether void of sin.    

CHAP. VIII. What freewill was left unto Man after his Fall.  

DOCTRINE I. What we understand by the name of free- will.  
SEeing that all men since the Fall and by reason of the Fall of Adam are 
a Psalm. ●1. 5.  conceived insinne, and are 
b Eph. 2. ●.  by nature the children of wrath, having no inclination at all to that which is good, but 
c Gen. 6. ●. ●. 21.  altogether prone to that which is evil: This is our belief and confession concerning the freewill of a man not regenerate. By the name of freewill, we understand the will of man so to be free; that from it we do not separate the faculty of understanding, by which we judge, what is good, and what bad; what to be chosen, and what to be refused.   

DOCT. II. That the question concerning freewill is twofold; either concerning the nature, or else concerning the power thereof.  
IN the question concerning freewill we distinguish between the power and strength of freewill, and the nature of man's will. The nature we call, the natural and essential property thereof created in it by God, that whatsoever it willeth, whether it be good or bad, it willeth freely, voluntarily, willingly, and free-from all manner of coaction. By the name of power we understand a power or faculty either innate, that is by nature; or else conferred, that is of grace, by which we are enabled by our understanding to know, what is good, and what evil; and by our will to choose the good and refuse the evil.   

DOCT. III. That freewill is always free from coaction.  
AS therefore the substance of freewill perished not by reason of sin (for the understanding, and will, and the whole substance of the soul remained) so neither do we believe that the nature thereof perished, that whatsoever it willeth, as well evil as good, it willeth it freely, and without all manner of coaction. That it is true which Augustine saith, That freewill is always free (that is from coaction) but yet that it is not always good.   

DOCT. IU. That there are three ranks or sorts of things and actions about which the power of freewill is exercised.  
COncerning our power in choosing of good, and refusing evil, we are of this opinion. We distinguish good and evil into three kinds those which pertain to the Animal or natural life, the rational or humane life, the divine or Christian life. Of the first kind are those which are common to us almost with beasts, and belong to the soul by which we live and increase, and have sense and motion: Of the second kind are those, which are proper to man, and belong to man's understanding; as Arts as well Mechanical as liberal, virtues moral and political, and last of all sciences of all sorts, and all Philosophy: The third kind contains only those things which are good, and good actions, which are ordained for the kingdom of God, and a Christian life; As the true knowledge of God, faith, and the effects thereof, regeneration, obedience, charity, and others of the like kind.   

DOCT. V That the power and strength of a man unregenerate is very weak, even in things belonging to this life.  
TO say nothing then of the power & strength of man since the Fall, in knowing and desiring such things as make for the preservation of this present life, and living here happily, as also in making choice of them and pursuing after them, if they be offered unto him; and in eschewing and avoiding the contrary: To say nothing, I say, of this; because it nothing belongs to religion and manners (although as concerning even this, daily experience teacheth us, how great a depravation of judgement and appetite is in man, following as a punishment upon the Fall) We believe, that, although by the mercy of God there is yet left some light in man's understanding, partly in discerning between right & wrong, good and bad in humane affairs; and partly in acquiring the knowledge of many things, arts, sciences, and divers other virtues: Yet the light, that is in the understanding, is so little, and the will so depraved, that unless the one be enlightened from above, and the other be inclined by God's special grace to choose the good propounded and to refuse the bad, he cannot acquire the knowledge of Arts and sciences, and other virtues, which may be in men even unregenerate. And not without cause saith St. Augustine, 
a August. Tom. 7. cont. jul. Pel. lib. 4. cap. 3.  That all the Arts sciences and other virtues, or rather shadows and resemblances of virtues, which were in the Romans, and others not converted unto the faith, were in them the singular gifts of God.   

DOCT. VI The Confirmation of the foregoing opinion.  
FOr all infidels or unbelievers are not endued with the same or alike equal virtues & sciences: That even from thence it may manifestly appear that they are not the gifts of nature, but the gifts of God added unto nature.   

DOCT. VII. That in things belonging unto God and true piety the unregenerate man can do nothing.  
BUt as concerning things belonging unto God; true piety and religion and a Christian life, we believe that the mind of an unregenerate man is so blinded, and his heart so depraved, and all his powers and faculties so weak or none at all, that he can neither truly know God, nor the things of God; neither love him, nor desire things pleasing unto him, much less obey his will as he ought. For according to the Apostle, 
a 1 Cor. 2.14.  The natural man perceiveth not the things of God; neither can he perceive or understand them: How can he then of himself either will or do any thing? 
b john 15.5.  Without me, saith our Saviour, ye can do nothing.   

DOCT. VIII. The confirmation of the foregoing opinion.  
FOr, even as a man dead to men and nature can perform no action belonging unto men and nature: So neither can he, which is 
a P●●. 2. ●.  dead to God in trespasses and sins, truly know those things which belong unto God and true piety, much less can he do them; but he lies rotting and stinking in his sins, unless he be delivered from them by the grace of God through Christ, and so be restored again unto life. But all men that are without Christ, and not regenerated by the Spirit of Christ, are truly dead: and therefore they are truly said to be 
b john ●. 21.  quickened, to be raised from the dead, and to be regenerated, or born again, whosoever are by faith in Christ delivered from their sins, and engrafted into Christ.   

DOCT. IX. Errors condemned.  
THerefore we condemn all Pelagians, which teach the contrary, lifting up the power and strength of freewill against the grace of Christ: And we detest and abhor the opinion of the Manichees and all others, which will have a man to be like a stock, as if he had no judgement or liberty of will at all in civil matters.    

CHAP. IX. Concerning the Promise of Redemption and Salvation through Christ.  

DOCTRINE I. That Christ the heavenly man was of grace promised to save us.  
WHen 
a 1 Cor. 15.47.  the first man, which was of the earth earthy, was 
b Gen. 3.17.  fallen into such a miserable estate and condition by his own fault through disobedience; and not he only, but together with him all his posterity, which sinned in him, and were to be 
c Psalm. 5●. 5.  conceived in sin, & to be born 
d Eph. 2.3.  the children of wrath: We believe, that God of his mere grace and mercy to Adam and Eve, and in them to all mankind, 
e Gen 3.15. Matt. 1.21.  promised another man 
f 1 Cor. 15.47.  from heaven, of the true substance of man indeed, but to be 
a Luk. 1.34.  conceived without the seed of man, and therefore to be 
b Isa. 7.14. Matt. 1.23. Luk. 1.34.  born of a Virgin 
c Heb. 4.15.  without sin: in whom as in another head of mankind, consisting of a divine and humane nature, being the true & 
d Heb. 1.3.  express image of God the Father, and filled with the holy Ghost that might be fulfilled, which in the first head succeeded not through his own fault, that is, That he the second man in our name and for us, which were to be 
e Rom. 6.5.11.7.  grafted into him by his Spirit, and by spiritual generation to be 
f Eph. 5.29.  flesh of his flesh, and bone of his bones, might most perfectly 
g Rom. 5.19.  obey God the Father, and by his 
h Phil. 2.8.  obedience and death take away sin, appease the wrath of God, redeem us, justify us, sanctify us, rule us by his Spirit, set us at liberty, give us grace and strength to that which is good, and finally save us unto everlasting life and glorify us.   

DOCT. II. That the Promise, Concerning the Redemption by Christ, was necessary.  
FOr Adam, not as a private person, but as the parent and root of all mankind, as he was endued at the first with righteousness, that he might propagate it unto all his posterity as in an inheritance; for which cause it is commonly called Original righteousness: So by his disobedience, he hath transmitted unto all men great unrighteousness in stead of righteousness, and eternal death in stead of life eternal. Necessary therefore was it, that there should be another head, that is, Christ from whom by reason of his obedience there might be derived on all his members true and heavenly righteousness, holiness, and life.   

DOCT. III. To what end the Promise was made presently after that the sin was committed.  
WE believe, That therefore the promise was presently after the sin committed, made from the beginning of the world, and afterwards by the holy fathers was often repeated, expounded, and confirmed, by divers ways signs and seals. That not only we, which have been since the coming of the Messiah; but also all others from the foundations of the world, as many as should believe this promise, and by true faith embrace Christ to come: might also be made partakers of redemption, justification, and salvation.   

DOCT. IU. That, from the beginning of the world, as many as believed on Christ to come, were saved.  
WE believe, That from the beginning of the world as many as believed on Christ promised and to come, they were grafted into him by faith; they were made partakers of his future obedience, passion, death, and redemption; they did eat his body which was afterwards to be delivered, and drink his blood which was afterwards to be poured out; and last of all, they were all Christians endued with the Spirit of Christ, and saved unto everlasting life, no less than we are.   

DOCT. V Errors condemned.  
ANd further we condemn and detest their opinion which hold that no man was saved before the coming of Christ; and that the Fathers which were before, received no promise of eternal salvation, but only of things temporal.    

CHAP. X. Concerning the Law.  

DOCTRINE. I. That the Law of Moses came between the promise of salvation by Christ, and the fulfilling thereof; and to what end.  
BUt between the Promise of Redemption by Christ, which was first made unto Adam, and afterwards more manifestly declared unto others, but especially unto Abraham, sealed by the Sacrament of Circumcision, and as it were confirmed by the death of Isaac the first born offered for a sacrifice, and established by an everlasting covenant: Between this promise, I say, and the fulfilling thereof, the Law which was delivered by Moses came between: the people which descended from the seed of Abraham (of which Christ was to come) being gathered together, and wonderfully increased, and being after a miraculous manner delivered out of the bondage of Egypt, that God might have a certain and visible Church, separated from all gentiles, and gathered together in one place, in which the promise, made unto the Father's concerning Christ might be kept, and God might be worshipped after such a manner as was best pleasing unto him, even unto the coming of the true Redeemer promised: Between these two, I say, the promise and the fulfilling thereof, the Law which was delivered by Moses came between, and contained in it three kinds of precepts: Moral, for the right ordering of a private life in the course of piety; Cermoniall, according to the prescript rule whereof the Church was to be governed; and judicial concerning the government of the whole commonwealth in civil matters, and concerning the ordering of private families in household government: That by this means the people of God, of whom Christ was to come, might be kept from idolatry, and from following the profane customs and manners of the wicked gentiles; That they might be kept within the compass of their duty and service to God, and obedience to Gods will; and, to conclude, That they might be supported and upheld through saith and hope in the promise, concerning true Redemption to be wrought by Christ, which was to be fulfilled; and that so they might be prepared every day more and more for the receiving and entertaining of Christ: and all to this end, That God might be glorified in his people.   

DOCT. II. That whatsoever is necessary unto salvation is contained in the Law of God.  
BUt, as for the two latter parts of the whole Law, which belong nothing unto us, to say nothing of them; but only of the former: We believe that in this Law, as it is delivered unto us in the books of Moses, he Prophets, and apostles, 
a 2 Tim. 3.16.  all things necessary unto our salvation, are so perfectly and completely set down unto us, and the will of God which he would have us to do here in this world is so fare forth revealed: that 
b Deut. 4.2. b 12.32.  nothing can be added thereto, or diminished from it.   

DOCT. III. That the Law of the Decalogue, or ten Commandments, is the exposition of the Law of Nature, and the Map of God's image.  
FOr we believe, That this Law is is the exposition of the Law of Nature, which was perfectly wrote in the hearts of our first patents, but in others imperfectly, and but in part: and, therefore by this is condemned whatsoever is repugnant to that image of God after which man was at the first created; and contrarily, That is commanded, whatsoever is agreeable unto it. For it was Gods will by this Law to declare, both what man was in his first estate; and what he was made in his second, and what he ought to be; and further, What he should be in the third, in part; and in the fourth, perfectly, by Christ. That the Law of God is nothing else, but the true, lively, express draught or Map of God's image: by which we are put in mind what we were; what we are; what we should be; and what we shall be, if we believe on Christ.   

DOCT. IU. That the sum of the Law is reduced to these two heads; the love of God, and our neighbour.  
WE believe and confess, according to the Doctrine of Christ, That the sum or substance of the whole Law is contained in these two Commandments, 
a Matt. 22.37.  Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and 
b 39  Thou shalt love thy neighbour as thyself: The first of which is the sum of the former table; and the other is the sum of the latter.   

DOCT. V That, if God alone is to be loved with all the heart, He alone also is to be worshipped.  
NOw, if the sum of the first table, which containeth in it the whole worship which is due unto God, consisteth in the perfect love of God alone: from hence, beside the express Commandments of God in other places, expounding this Commandment, we gather thus much; and believe, That God alone is to be adored, invocated, and worshipped with religious worship, and that we are to swear only by his name; because these things are contained in the Commandment concerning the loving of God with all the heart: To omit this, that the image of God, whereof the Law itself is a draught or map, taught Adam the very same.   

DOCT. VI That concupiscence itself, and the corruption of nature is a sin.  
ANd, if by the Law of God, that is condemned for a sin, whatsoever is not agreeable unto the first image of God, that is, in righteousness, holiness, and uprightness, wherein man was created: we gather from hence, that not only the actions done with consent of will contrary to the will of God, but also the very inward motions of concupiscence, and therefore concupiscence itself, and every corruption of nature is a sin, and so condemned by the Law of God: because it is repugnant to the rectitude, or uprightness, and righteousness in which man was created, and in which he might have contained and stood, if he would.   

DOCT. VII. That the Law, although it cannot be perfectly kept and fulfilled, was not yet given in vain, or to no end.  
BUt, although the Law of God is so perfect, that 
a Rom. 7.15.  no mortal man hath been able, or is able to keep it wholly, always, and in such a manner as it ought to be kept: Yet we believe that it was not given in vain, or to no end or purpose; for as much God doth nothing in vain, but all in infinite wisdom, for his own glory, and for our profit and salvation.   

DOCT. VIII. That there is a threefold use and profit arising from the Law of God.  
FOr, First of all by the perfect Revelation of Gods will by this Law, men might in former times, and may now come the better unto the knowledge of God, and what is pleasing unto him; what is good, and what bad; what to be done, and what to be avoided: better, I say, then by the mere relics of the Law of Nature which was left in man's mind: and so, all pretence of ignorance being quite taken away, the jews were made more unexcusable than other nations, for not keeping the Law of God: because from thence men are given to understand, that the judgements of God against us are most just. Secondly by the curses which are added against the transgressors of the Law, men are better bridled as it were, and kept in, that they run not into sin; and again, by the blessings promised unto the observers of the Law, men are incited and spurred on, as it were to run in the way of God's Commandments, and keep his Law, though not wholly and perfectly, yet at least in part as concerning outward works: and so they were the better kept within the compass of their duty: which how profitable it is for the commonwealth in general, and for every man in particular, who knows not? Thirdly, and lastly, whereas men found by daily expeperience that they did always sin against this perfect Law, and did feel that they could not keep it as they ought, and so became more & more, every day, subject to the wrath of God; and guilty of eternal death: From hence it came to pass, that despairing in themselves, and of their own strength, they did the more ardently desire, and long for the coming of their Redeemer and Deliverer. and therefore the more they came to the knowledge of their sins, and their own weakensse, and the more sensibly they felt the wrath of God by the Law: the more they did hunger and thirst after righteousness, and fitted and prepared themselves for the receiving of Christ by faith: So it is most true which the Apostle saith in both places, 
a Rom. 3.20.  By the Law is the knowledge of sin, and, 
b Gal. 3.24.  The Law is our Schoolmaster, to bring us unto Christ.   

DOCT. IX. That the Law at this time hath the same uses even in those which are regenerate.  
ANd we believe, that the foresaid uses of the Law abide and continue as long as we live in this world: not only in the unregenerate, as was said before, but even in the regenerate also. For, whereas our minds are overclouded with darkness, and our memories are slippery, that we cannot, either perfectly understand the things of God, or understanding them, keep them in remembrance: Need we have of the Law of God to be our glass, wherein we may every day behold and see, and certainly understand what is the will of God that we should do. And again, Whereas our hearts are not perfectly purged from all corruption, So that they are not fully bend to do the will of God, but still 
a Gal. 5.17.  The flesh lusteth against the Spirit: Necessary it is for us to have the Law of God, by the tenours and comminations thereof to keep us from falling into sin, and by the promises thereof to incite us unto obedience, and to follow after righteousness. And thirdly and lastly, For as much as there is 
b 1 Io●●●8.  no man so far forth sanctified, but that he sinneth, and hath sin dwelling in him, which makes us weak and feeble to every good work, and always prone to that which is evil: Therefore the Law is useful, and profitable for us, that thereby coming to the knowledge of our sins and manifold weaknesses we may more and more every day acknowledge, how impossible it is that we should ever by our own works be justified and saved; and further so much the more ardently-hunger and thirst after Christ's righteousness, & embrace him by faith. And so the Law, although it can never justify us, yet it may bring us every day nearer & nearer unto justification, by bringing us unto Christ that justifieth.   

DOCT. X. That the Moral Law, as concerning the substance thereof, was not abrogated by Christ.  
FOr we know and believe, that the Law as concerning the substance of Doctrine, and those wholesome and saving uses whereof hath been spoken, was not be abrogated by Christ, and therefore was not abrogated; but only as concerning the curse and condemnation: For, 
a Rom. 8.1.  There is no condemnation to them which are in Christ jesus, who walk not after the flesh, but after the Spirit. Yet further, in respect of the curse and condemnation itself the Law always was, and still is, useful and profitable unto them, which yet are not in Christ, for as much as it drives them unto him, that they be not condemned.   

DOCT. XI. Errors condemned.  
WE therefore condemn those, which cast out of the Church this Law as unprofitable and not useful, nor belonging unto Christians: And again those which teach that a man may either totally or partially, in whole or in part be justified by the Law: whereas the Law rather was given, 
a Gal. 3.22.  to conclude all under sin, and to bring them unto Christ, who alone 
b john 1.29.  taketh away the sins of the world. And this is our brief confession concerning the Law, which was delivered by Moses, and expounded by the Prophets, which fitteth, prepareth, disposeth, and bringeth men unto Christ, who is 
c Rom. 10.4.  the end of the Law, as the Apostle witnesseth.    

CHAP. XI. Concerning Christ our Redeemer.  

DOCTRINE I. The sum of our faith concerning the Person and Office of Christ our Redeemer.  
THerefore 
a Gal. 4.4.  When the fullness of the time was come, in which the promise of Redemption which was made unto the first man, was to be fulfilled by the second: God sent forth, The eternal Father, his Son, only begotten and eternal, and therefore true God of the same nature with the Father, made of a woman, alone without the seed of man, and therefore true man; but without sin, and therefore true Christ, made under the Law, and therefore also circumcised, that he might with most perfect obedience fulfil the Law for us all, becoming obedient unto his Father even unto death, to wit for us: (for being without sin himself, 
5.  he deserved not to die) To redeem them that were under the Law, them that were, etc. Therefore all the elect: To redeem them, to wit by his obedience, death, and 
a Act. 10.28.  blood shed, that is, a sacrifice of infinite virtue, and a price of redemption of the greatest efficacy (for it was the blood of God) To redeem them, I say, from their sins unto the former image of God, and so unto the former image of God, and so unto perfect righteousness; and from death likewise unto eternal life; and from the kingdom of Satan unto the Kingdom of God: That we might receive the adoption of sons, and so at length be received unto the full and perfect possession of an heavenly inheritance, as sons and lawful heirs; and to conclude, 
a Eph. 1.10.  That he might gather together in one head all things both which are in heaven, and which are on earth, and that he might make them cleave fast unto him, 
b Eph. 1.12.  to the praise of his glory.   

DOCT. II. That Christ our Redeemer is both true God and true Man.  
WE believe therefore that jesus Christ is 
c john 1.14.  the only begotten Son of God, and therefore his Son by nature, coessential with the Father, and 
d Mic. 5.2.  coeternal, true God and Lord Jehova: and we believe that the same jesus Christ is also true man of the seed of 
e Matt. 1.1.  Abraham and David, conceived of the holy Ghost without the help of man, in the womb of the Virgin 
f Hebr. 4.15.  without sin: born of her, having a true humane soul and mind, being made like unto us in all things, sin only excepted. So that he is true 
g Athanas. in Symb.  God of the substance of his Father begotten before all worlds, and man of the substance of his mother born in the world.   

DOCT. III. That the Son only is both God and Man together.  
BUt, so do we believe that the Son of God is both true God and Man together, and therefore true Christ, that we confess him only to be so, & none besides: For we read not that the Father or the holy Ghost, but 
a john 1.14.  the Word only was made flesh: And the Apostle saith that the 
b Gal. 4.4.  Son was made of a woman, and so he only suffered: although to the creation of the nature assumed by the Son, not only the Son, but the Father also and the holy Ghost concurred.   

DOCT. IU. That the Son was made Man without any change in himself by assuming only the humane nature unto himself.  
BUt we believe that the Son of God was made Man, not by any conversion of himself into flesh, not by any mutation in the flesh, not by any confusion of the divine and humane nature, but by the assuming only of the humane nature into the unity of his Person. And, as Athanasius speaketh, 
a Athan. in Symb.  Not by conversion of the Godhead into flesh, but by taking of the Manhood into God: So that he in no wise lost what he was, but assumed what he was not, according to what the Apostle saith, 
b Hebr. 2.16.  He took on him the seed of Abraham: whereby he teacheth us, That, as the Son assuming was not changed into the thing assumed (for God is altogether unchangeable) but remained what he was, being truly distinguished from the thing assumed: So the seed assumed was in no wise converted into the thing assuming, but was united only with the divine nature into the unity of the same Person, according to what the Evangelist saith 
c john. 1.14.  The Word was made flesh. Therefore the flesh remained flesh, and was not changed into the Word.   

DOCT. V That neither one nature assumed another, nor one Person another, but the Person of the Son of God the humane nature.  
FRom whence we understand that the divine nature which is common to all the three Persons, yea one and the same in them all, assumed not unto itself the humane nature, nor one Person another, but nature only. For the Son of God took not upon him any son of Abraham: but the seed of Abraham, that is, the humane nature propagated from Abraham: and therefore we acknowledge not two Persons in Christ, but that one only, by which all things were made, and which was so perfect before the assuming of the seed of Abraham, that by the assuming thereof it became not another from what it was, neither yet a more perfect Person, nor any way else imperfect.   

DOCT. VI That the humane nature was not by Christ assumed to constitute any new Person, nor to make the Person that was before, more perfect than before it was: But, that it was assumed only into the society and unity of that eternal and most perfect Person.  
FOr, although in Christ we acknowledge two natures, the divine and the humane: Yet we do in no wise grant that the humane nature was therefore assumed, that either of this and that as of the parts there should be constituted any new Person unto Christ, or that the eternal Person which was before should be made more perfect than before, by the access of a new nature; but this only, That the humane nature being assumed into the unity of that Person, which was existent from all eternity, and also most perfect, the Son of God remaining what he was, might become what he was not, and might have what to offer to his Father for us. And therefore we do not absolutely and simply like it, if any man do say, That, as of the soul and body there is constituted the person of every man, so also of the divine and humane nature was constituted the Person of Christ. But we like the phrase which is used in the Church, That Christ clothed himself or was clothed with our flesh. Whereupon saith St. Augustine, 
a August.  That Christ descended from heaven, like a naked man from the mount; and that he ascended up again, clothed with our flesh as with a garment. For this phrase, Although it do not perfectly express the Hypostatical union, yet it maketh a manifest difference between the Person of the Son of God assuming, and our nature assumed. For the same reason also we like the manner of speaking which is used by the Fathers, That the humane nature is born by the Son of God, and again, That it doth subsist in the Person of the Son of God, and such like, discerning the Person of the Son of God assuming from the nature assumed, & teaching moreover that the Person of the Son of God was not made another from what it was, nor more perfect than before it was, by the access of the humane nature.   

DOCT. VII. The confirmation of the foregoing opinion together with the exposition of that place of Athanasius.  
WE confess indeed, That, As the reasonable soul and flesh is one man, so God and man is one Christ: that is, That there is but one Person, although there be two natures in him. But not thus, as if of the two natures, as of the parts thereof, (to speak properly) were constituted the Person of Christ; as to the constituting of the person of man, the body as well as the soul doth concur necessarily, as an essential part: For as much as the Person of Christ was existent, and most complete and perfect before the manifestation thereof in the flesh; but the person of man, suppose Adam, was not, before the conjunction of the soul and body: and again, for as much as neither the soul of man assumed the body, nor the body, the soul; as the Son of God assumed unto himself the seed of Abraham into the unity of the fame person: and further, for as much as the body and soul are two substances, as it appeareth in the creation of Adam; but the humane nature of Christ never subsisted by itself alone, but only in the Person of the Son of God. From whence it appeareth, how unjustly some abuse the godly saying of Athanasius, to prove their own dreams and fancies. For it is altogether necessary that he which manifested himself (that is, the Person of the Son of God) should be different from the flesh in which he manifested himself; and that not only before, but also after the resurrection, and his session at the right hand of the Father: which (as St. Augustine saith) brought glory indeed into the flesh, but took not away the nature thereof.   

DOCT. VIII. How Christ can be one only Person, and that eternal and immutable, and yet in it two natures: and how he can be said to consist of them.  
WE therefore acknowledge and confess, against Nestorius, That in Christ there is one only Person, and that eternal, most simple and most perfect, and remaining the same for ever, to wit, the Person of the eternal Son of God: and, that unto this eternal Person there was added in time, not another person, but another nature, that is, the humane; but yet not as a part of that Person, by which it was assumed, but a thing fare different from it, and yet assumed into the unity thereof. And further in the third place, we confess that in one and the same Person of Christ there are now two natures: the divine and humane, in which we doubt not but it subsisteth, liveth, and worketh. Wherefore we are not afraid to say, that Christ now consisteth of the divine & humane nature being assumed into the unity of person; and that he is after some sort compounded of them, as we may so speak.   

DOCT. IX. How the two natures are united into one Person, without either conversion or confusion: the properties and actions of each remaining still safe, and distinguished.  
ANd we believe and confess, That the two natures of Christ are so truly and inseparably conjoined and united into one Person: that yet notwithstanding we doubt not to say, that each still remaineth entire and perfect, and truly distinct one from the other, and each still retaineth its own distinct essential properties and operations, without all manner of confusion: so that, as the divine retaining it's own properties, remained uncreate, infinite, inmense, simply omnipotent, simply wise: So also the humane retaining its properties, remaineth created, finite, and terminated by certain bounds. And again, as the divine hath its own proper will and power, by which Christ as God willeth and worketh the things which are of God: So likewise the humane hath its own, by which the same Christ as man willeth and worketh the things which are of man: So fare forth, that, as Christ, as he is God; neither willeth nor worketh by his humane will and power: So neither as man willeth or worketh he by his divine will and power: As it is well determined by the Fathers against Eutyches, and against Macarius. Therefore we like well that saying of Leo the first, who writing unto Flavianus concerning this matter saith thus, 
a Leo Epist 10. cap. 4.  He which is true God, is also true man; neither is there any lie in this unity, whilst there is in Christ both the humility of the humanity, and the sublimity of the Deity. For, as God is not changed by showing mercy and compassion: so neither is man (that is, the humane nature in Christ) consumed by being dignified. For each form with the communion of the other worketh that which is proper unto itself: the word still working that which is of the word; and the flesh that which is of the flesh. So fare goes Leo: and what he says, he afterwards illustrates by some examples, by which he demonstrates, that, as the natures in Christ are indeed united, but yet remain still distinct, and not confused: So likewise the actions, both were and are: because the flesh, and not the Word, did the things belonging to the flesh; and, the Word, and not the flesh, did the things belonging to the Word. To raise up Lazarus, was a work proper only to the Word; but to cry, 
a john 11.43.  Lazarus come forth, belonged only to the flesh: yet to the raising up of Lazarus, both actions were united; because they were from one and in one Christ, and tended to one work; and yet they were distinguished. So again, to forgive sins, was an action proper only to the divine nature; but to say, 
b Matt. 9.2.  Thy sins be forgiven thee, this was proper only to the humane. To restore sight unto him that was blind from his birth, was an action proper only to the divine nature: but to put clay upon the eyes of him that was blind, and to say, 
c john 9.7.  Go and wash, this was proper only to the humane. Therefore the Hypostatical union, as it confounded not the natures, so neither did it confound the actions, but retained them distinct: and therefore neither are the properties of the natures confounded, but remain distinct. For there are three things in one and the same person of Christ, The Natures, the Properties and Faculties of the Natures, and the Actions of the Properties and Faculties: and as the Natures and Actions are in Christ, in such manner also are the Properties of the Natures. As therefore it is manifest that one Nature is not transfused into another, nor the actions confounded one with another: So also is it manifest concerning the properties.   

DOCT. X. That, from the union of the Natures, the true and real transfusion of the divine properties into the humane nature of Christ, can in no wise be proved.  
FOr we like and approve of that most true saying of the Fathers against the Eu●ychians, and Monothelites (to wit) That they which have the same essential Properties, have also the same Natures and essences: and they which have their Natural Properties confounded, have also their Natures confounded. Which as it is true in all, so in God especially, in whom his Essential Properties are nothing else really, but his very Essence: From whence it follows upon necessity, that, if they can truly and properly be communicated unto any created substance, so that it can become as God is, as for example, Simply Omnipotent; then also Gods very Essence may be communicated unto it: so that, if it can become equal unto God for Power or any other Property, then may it also become equal unto God for Essence, and so Coessential with God. Which to say, were to commit two grand errors: One, in making the creature equal to God, by attributing and communicating unto it those things which truly and properly belong only unto God. Neither doth the exception help, in saying, That God hath them from himself, but the humane nature in Christ hath them from the Godhead: For even the Son himsef, is not from himself, neither hath he his divine essence from himself, but from the Father; and yet he is equal to the Father and hath the same nature with the Father. The other error is committed, in attributing divine, and so infinite properties, as infinite power, unto the humane nature; and so taking from it the finite properties thereof: Even as the great light of the Sun taketh away the light of a candle; or as the glory which shall be communicated unto our bodies at the resurrection, shall take from them all their dishonour and corruption. For where an infinite power is an Agent, and worketh; there a finite power is idle and none at all. But this Heresy hath been so fully and perspicuously refuted by many learned men in our age, that for our parts being here to set forth a brief and simple confession of our faith unto the Church of God, and all posterity; we will not add any thing more to that which hath been said.   

DOCT. XI. How great the force of the Hypostatical union is.  
YEt we believe and confess, that the force of the union of natures in Christ is so great, that first indeed, What Christ is, or doth according to his divine nature, that is all-Christ the Son of Man said to be, or to do; and again, What Christ is, or doth, or hath suffered according to his humane nature, That is all-Christ, God, Son of God, said in holy Scripture to be, to have done, and to have suffered: As in that place, where it said, 
a Acts 20. 2●.  God (that is, Christ Man and God) hath purchased the Church with his own blood: whereas the force of the purchase pertaineth unto the Deity, or Godhead; and the pouring out of blood only unto the humanity or Manhood: Yet both these Actions are joined together in one, and both are attributed unto the whole Person of Christ; although they were and are distinguished: For although the natures be distinguished, yet are they coupled together in the Person of Christ, which is but one. Yet further, Christ as Mediator, never did or doth any thing according to his humanity, whereunto his divinity did not and doth not cooperate, or work together: and again, he did nothing according to his divinity, whereunto his humanity did not consent and willingly agree. And therefore well did the Fathers in calling the operations or actions of Christ as Mediator, operatious Theandricall, that is of God and Man. In the second place, As the force of the union which is between the Father and the Son is so great, that he doth nothing, neither communicateth unto the world any good but by the Son: In like manner, so great is the force of the Hypostatical union of the two natures in Christ, that there flows unto us no grace, no salvation, no life, from the Deity, but by the humanity apprehended of us by faith: so that it is altogether necessary that he be coupled unto the flesh of Christ, whosoever will be made partaker of eternal life: according to that of our Saviour, 
a john 6.13.  Except eat the flesh of the Son of Man, the have no life in you. And in the last place, by the force of the said union it is effected, that we cannot worship and adore the Deity in Christ, without worshipping and adoring also the humanity in him: and again, That both the humane and divine nature are to be worshipped and adored of us altogether with one and the same manner of worship, and adoration: according to that, 
a Hebe 1.6.  And when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him; him, that is, the whole Person, God and Mavor together: whereas yet the humane nature by itself, and in itself merely considered, neither can, nor aught to be worshipped: For God only is to be worshipped. But it is not any union, but the Hypostatical union of the divine and humane nature which effects this, that we have said. Wherefore, although God dwelleth in his Saints; yet are not they to be worshipped or prayed unto, as is the Man Christ. Great therefore surely, we confess, is the union whereof we speak: but yet such is the union, that it excludes all confusion, and transfusion. For, if the union between the Father, the Son, and the holy Ghost, in one essence, than which union there neither is, nor can be imagined a greater, take not away the distinction of Persons: neither can this union of natures, and so of properties, and actions, in one Person, take away the distinction, or bring in a confusion thereof.   

DOCT. XII. That unto Christ as Man, was given indeed the greatest power that could be; but yet finite: as also other gifts.  
WE believe further, that, as Christ, as he is God, is simply omnipotent, and simply wise, and so also in his other Atrributes: So as he is man, there was given unto him power and knowledge, fárre surpassing, yea almost by infinite degrees, the power, and knowledge of all creatures both in heaven and on earth; but yet finite: and so likewise all other gifts and virtues, as charity, prudence, fortitude, justice, grace, truth, and the rest, whereof the Prophet Isaiah speaketh, 
a Isa. 11.2.  And the Spirit of the Lord shall rest upon him, etc. and john the Evangelist, who testifieth that he was 
b john 1.14.  full of grace and truth, (and Luke) 
c Luk. 2.25.  And jesus increased in wisdom and stature, and in favour with God and Man. For which cause he is by the Apostle said to be 
d Eph. 1.20.  set at God's right hand in the heavenly places, 
e 21.  Fare above all principalities and powers; and again, john saith, 
f john 3.34.  God giveth not the Spirit unto him by measure; and again, the Apostle, 
g Coloss. 2.3.  In him are hid all the treasures of wisdom and knowledge. Whence it cometh to pass that, as he is Man, he knoweth all things, and can do all things which belong unto his office: but as for those things which no created substance can do, but God alone; those he doth by the power of the Deity, yet not without the consent, and as it were the supplication of the humane nature: insomuch that to all the actions of Christ, as he is God, concerning our salvation, his soul in some manner is always added, by the love, desire, and will thereof. As likewise in all which he did as Man the Deity always concurred, even in his death and passion; not that the Deity suffered, but that it willed the death & passion of Christ, and gave unto his death and passion infinite power and efficacy to expiate and purge away our sins. To conclude in a word, concerning the natures of Christ, together with their union, and properties, we believe whatsoever was set down, and concluded by the Nicene Council, and that of Constantinople, and that of Ephesus, and that of Chalcedon, against Arius, Apollinaris, Nestorius, Eutyches: as also what was defined and determined in the sixth Synod against the Monothelites.   

DOCTOR XIII. That the actions of Christ are of two kinds: and that what we read that Christ did or suffered; was all done and suffered by him according unto truth, and not according to outward appearance only.  
NOw, to pass from the Person of Christ, and his natures, and the union of the natures, unto his actions and office peculiarly: We believe first, as there are two true natures in Chrst, whereof each had, and hath it's own true and essential properties, conjoined indeed, as the natures also are united, but not confounded: So likewise that there are two kinds of actions, which we read that our Lord jesus Christ, partly hath already performed, and partly doth not yet cease to perform; and that some of these actions flow from the Deity, and others from the humanity; and that they were partly, and partly are so conjoined, and yet so distinct, that each form (as Leo speaketh) doth always work with the communion of the other, The Word still doing that which is proper to the Word, and the flesh executing that which belongeth unto the flesh. And again, as the works which Christ either did or doth by the virtue and power of the divine nature, are true and not feigned; for he reconciled us truly unto his Father, he pardoneth and forgiveth sins truly, he truly sanctifieth and regenerateth: So also whatsoever we read that he either did or suffered for us according to his humane nature, all that we believe that he both did and suffered in deed and in truth, and not in show, and (as they speak) appearance only.   

DOCT. XIV. The explication of the foregoing opinion.  
THerefore we believe that Christ, as he was truly conceived of the seed of David, as he was truly born, and true Man, as he did truly eat and drink, and perform other outward actions of a man: So also that he truly fulfilled the Law for us, that he truly 
a 1 Pet. 4.1.  suffered in the flesh, that he 
b Matt. 27.50.  truly 
c Rom. 5.3.  died, that he 
d 2 Cor. 5.15.  truly risen again from the dead, 
e Luk. 24.39.51.  in the same flesh, that he 
f Act. 1.9.  ascended with his visible, palpable, true humane body being terminated by certain dimensions, into the true and created heaven, 
g Eph. 4.10.  fare above all the visible heavens, that he there remaineth working according to his own free will, until he shall come again from heaven in the same visible body, to judge both the quick and the dead, that in heaven he truly willeth our salvation, that he hath a care of us, 
a Eph. 1.22, 4, 16.  that he sends down the influences of Spiritual and vital sense and motion into us as unto his own members, and that he governeth his whole Church.   

CHAP. XV. The fruits of Christ's obedience, passion, death, and resurrection.  
ANd we believe, that Christ by his perfect obedience merited not only for himself, but for us also, eternal life; That he by his death and passion hath expiated and purged away all our sins in his own flesh; That he hath redeemed us out of the hands of Satan, from the tyranny of death, and from the slavery of sin; that he hath reconciled us unto God in himself, and made us beloved of him, that we might be accounted righteous in him before God the Father; that by his resurrection, and ascension into heaven he hath obtained for us a twofold resurrection, 
a Revel. 20.5.  the first and 
b 6.  the second, as john speaketh; that he hath taken possession of an heavenly inheritance for us; that he sitteth at the right hand of the Father, that is, That 
c Matt. 28.18.  All power is given unto him in heaven, and in earth: So that as he is Mediator and Man he hath the second place from the Father; being constituted the head of the whole Church, both that in heaven, and that on earth: that from him, and from his flesh there may be derived unto us by the holy Ghost, unto us, I say, who as members are joined unto him as unto our head, there may be derived whatsoever pertaineth to our vivification, and Spiritual life. And therefore we acknowledge, believe, and confess that in Christ alone, all our Salvation, redemption, righteousness, the grace of God, and eternal life consisteth, according to that of the Apostle, 
d 1. Cor. 1.30.  Of him are ye in Christ jesus, who of God is made unto us wisdom and righteousness, and sanctification, and redemption: and in another place, 
e Eph. 2.14.  He is our peace: and according to the Prophet, 
f jerem. 23.6.  The Lord our righteousness: and again according to the Apostle, 
a Eph. 1.7.  In him we have redemption through his blood, the forgiveness of sins: and again, 
b Coloss. 1.19.  It pleased the Father, that in him all fullness should dwell: and according to St. john the Apostle, 
c 1. john 5.11.  This life, (that is, life eternal) is in his Son. And hereby we understand that the promise, concerning redemption, which was made unto the first man, received its compliment and perfection in the second, the Man Christ jesus: so that he which will be made partaker of redemption must needs be made a member of Christ, and be joined unto him as unto his head: For we have redemption and salvation not only by sins as our Mediator, but also in him as in our head. This is our faith and belief concerning Christ our Redeemer, concerning his Person, Natures, Office, and concerning the salvation of mankind in him complete and finished.   

DOCT. XVI. Heresies and errors condemned.  
THerefore we condemn all Heretics as well ancient as modern, old and new, which ever taught or now teach the contrary; by name, Arius, Phornius, Servetus & all others of the same stamp, which deny the true Deity of Christ: as also the Cerdonians, Marcionites, Valentinians, Manichees, Priscillianites, Apollinarists, and others, which oppugned the humanity of Christ: Whereof some denied that Christ was come in the flesh, or that he had true flesh, saying that he brought a body only in appearance from heaven, or that he had a body conceived of the elements and not of the seed of Abraham, and that he was not born of a woman; And others indeed granted that he had humane flesh, but denied him to have a reasonable soul, putting the Deity in the place of it. We condemn likewise the Nestorians, which denied the true union of the humane nature with the Person of Son, and held two Persons in Christ, and two Sons; the Son of God, and the Son of Man. We condemn likewise the Eutychians, which contrarily as the Person of Christ is only one, so also hold that there was in him but one nature only, to wit, the divine: teaching that the humane nature which he assumed, was either converted altogether into the divine; or else that it was so mixed and confounded with the divine, that they made no difference at all between the properties and actions of the divine and humane nature. We condemn likewise those that came from them, Macarius with his followers: which held that there was but one only will in Christ, to wit, the divine; and so acknowledged no proper action of the humane Will in him. We condemn also the Cerdonians, in this that they said, that Christ neither suffered truly nor died truly; but seemingly only, & in outward show and appearance: & together with them we condemn also all those, who heretofore have taught, or at this time do teach the like; saying, That Christ either risen not again in the same flesh wherein he died, but in another and that of a divers nature; Or if he did rise in the same, yet that he ascended not truly into heaven, and carried it in thither with him. We do also following the judgement of jerom, Cyrill, and the rest of the Fathers, condemn the Origenists, and such like as they were, which held that Christ risen with a body like a Spirit, most subtle, and of its own nature invisible, and not coming under the judgement of humane sense. And last of all those, as jews and Turks which deny that the world is redeemed by the benefit of Christ's death: together with all them which place their salvation in whole or in part in any other thing, but Christ only; or blasphemouslly say that sins are expiated and taken away by any other sacrifices beside that of Christ's. For we acknowledge one only Redeemer jesus Christ, without whom, as there is no God, so there is no salvation: and we acknowledge but one only sacrifice, by the oblation whereof the elect were once expiated in the Person of Christ, but also are daily pardoned unto all believers even to the end of the world.    

CHAP. XII. Concerning the true dispensation of redemption, salvation, and life: and therefore the necessity of our union and communion with Christ.  

DOCTRINE. I. That salvation and eternal life is placed only in Christ that from him it may be communicated unto us.  
WE believe, that as the sin of Adam, and death which followed thereupon, remained not only in Adam; but also from him, as from the head of all mankind, 
a Rom. 5.12.  passed upon all men, whosoever are by common generation already come from him, or are yet to come: So also that the righteousness of Christ and eternal life which is only due unto him, remained not in him alone, but was derived upon all men, whosoever are by regeneration of the holy Ghost made one with him, and do as true members cleave fast unto him as being the head of all the Church; and that Christ also came in the flesh to this end, and that all salvation and life is placed in him, to be really and truly dispensed, and communicated unto all the elect, which are united unto him.   

DOCT. II. That indeed the grace of redemption, and salvation is seriously offered unto all: but really communicated to none but the elect, which are made one with Christ.  
FOr we believe, that, although 
a Mark. 15.10.  redemption, salvation, and life eternal, which are the gifts of God, be seriously propounded, and offered unto all by the preaching of the Gospel (for, that many are not made partakers of it, it is their own fault) Yet they are really communicated unto none but those, which being from all eternity elected and predestinated in Christ as the head of all the elect, to be made his members, and so partakers of salvation, and being afterwards in due time called by the preaching of the Gospel, and endued with faith by the holy Ghost, are grafted into Christ, and so made one with him.   

DOCT. III. To the true participation of salvation, how necessary our union or communion with Christ is.  
AS neither 
a john 15.1, 2, etc.  the vine branch from the vine, nor the bough from the tree, can suck sap and life, unless both the one and the other be united as a part unto the one and the other: And again, as the members of the body can neither draw motion, nor sense, nor life from their head, unless they be united to the head: So neither can men receive life and salvation from Christ, in whom they are alone, unless they be truly engrafted into Christ, and be united unto him by a true and real union, and being united do also remain and abide in him.   

DOCT. IU. That we cannot be united unto Christ, unless he do first unite himself unto us.  
SEeing then the participation of true righteousness, salvation, and life, depends wholly upon the most necessary communion of us with Christ: and hereunto both the preaching of the Gospel, & the administration of the Sacraments, and all the Ecclesiastical ministry is referred: For this cause, what our faith and belief is concerning this matter, briefly and plainly, as near as we can, we thought good to declare and testify unto all the Church of Christ, in certain Theses, or Positions here following. And first we believe, that, as 
a 1 john 4.10.  we love Christ, as john speaketh, because he first loved us; and therefore we come unto him with our Spirit, because he first came unto us by his; and therefore we embrace him by faith, because he first embraced us by the virtue of his Spirit and begat faith in us: So neither can we be joined & united unto him, unless he first join and unite himself unto us. For one is the cause of the other: the former, of the latter. Wherefore we are to pray, that he would be pleased to 
a john 14.23.  come unto us, and make his abode with us,   

DOCT. V That Christ's union with us, and ours with Christ is threefold: and what their order is.  
FUrther we acknowledge a threefold union of Christ with us, and us with Christ; The first, in our nature once made; the second, which is every day made in the Persons of every one of the elect, but as yet absent from the presence of the Lord; and the last, which shall be with the Lord in our own Persons, when we shall be personally present with him, when God shall be 
b Coloss. 3.11. 1 Cor. 15. 2●.  all in all. And the first of these is referred unto the second; and the second, unto the third: As nature was ordained unto grace; and grace, unto glory. For the first was made by the assumption of our nature, into the unity of the Person of the Word. The second is made by the assumption of our Persons into grace, and into one Mystical body with him, and so unto the 
a 2 Pet. 1.4.  participation of the divine nature, as Peter speaketh. The third and last shall be made by the assumption of us all into glory everlasting with Christ. And we doubt not but Christ's will was, to show unto us before the second by the first, and the third by the second: that by what is done already we might be confirmed in hope of that which shall be hereafter.   

DOCT. VI That, as the first union was made, to expiate and take away sins; so likewise the second, to make us partakers of that benefit.  
WE believe therefore (to omit things that are impertinent to our present purpose, and to come nearer to the matter) we believe, I say, that the Son of God, according to the eternal will of the Father, of himself, and of the holy Ghost, as to expiate and take away our sins, he assumed into the unity of his Person which was conceived in the womb of the Virgin by the power of the holy Ghost, and in it fulfilled the Law of God perfectly for us, and became obedient unto his Father even unto death, and by the same flesh offered up for a sacrifice for our sins, purchased in himself eternal salvation for us: So also to make us really partakers of the salvation purchased for us by the sacrifice of his own flesh, after another manner of union he takes and kuits us unto himself in such sort, that we are united unto him, though not into one Person, yet into one true mystical body, whereof he is head, and all we are members, whereby we become partakers of the divine nature.   

DOCT. VII. As the first union, so likewise the second is made by the power of the holy Ghost.  
NEither doubt we but that the Son of God, our Lord jesus Christ, as in the first union, by the power of his Spirit, he assumed and took upon him our flesh and blood (for he was conceived man by the holy Ghost, and that without sin: for which cause also he is called the 
a 1 Cor. 15 4●.  Heavenly Man) so also in the second he gives us his flesh and his blood, and communicates himself wholly unto us, and by this communion so knits, conjoins, and incorporates us unto himself by the efficacy of his Spirit, that still the bond that knits Christ unto us and us unto him, is the same Spirit, which Spirit as it effected in the womb of the Virgin, that the Son of God became flesh of our flesh and bone of our bones: So also by working in our hearts, and incorporating us into Christ, it effecteth likewise that we by the participation of the body and blood of Christ, become flesh of his flesh and bone of his bones, especially when it stirreth up faith in us whereby we embrace, and lay hold on Christ, and acknowledge him to be true God and Man, and so a perfect Redeemer and Saviour.   

DOCT. VIII. That our union with Christ is in such sort Spiritual, that it is notwithstanding true and real.  
SO believe we this other union also, no less almost than the former (if I may so speak) to be Spiritual, that yet it is true and real: For by the Spirit of Christ we, though here on earth, are really and truly joined with the body blood and soul of Christ now reigning in heaven, and with his divine nature abiding in us: insomuch that this mystical body which consisteth of 
a 1 Cor. 12.12.  Christ as the head, and the faithful as the members thereof, is sometimes simply called Christ. So great is the conjunction of Christ with the faithful, and the faithful with Christ, that it is not amiss in some sort to say, that, as the first union was of two natures in one Person, so also this of many Persons as it were into one nature, according to these texts of Scripture: 
b 2 Pet. 1.4.  That you might be partakers of the divine nature; and, We are members of his body, of his flesh, and of his bones.   

DOCT. IX. The Confirmation of the opinion foregoing: How close and near this union is.  
FOr as in man, the soul which is one and the same and all in every part, as well in the head, and every particular member, as in the whole body together, causeth all the members to be united, and grow together into one body under one head. So also by the power of Christ's Spirit which is one and the same in Christ, and in all the faithful, it cometh to pass, that all of us being both in body and mind knit together into one Spiritually, become one and the same body with Christ our head, one body, I say, mystical, and Spiritual; because it is connected, and compacted together by the most secret bond of the same Spirit.   

CHAP. X. That this union, forasmuch as it is made by the holy Ghost, cannot be hindered by any distance of place.  
FRom whence it follows, that this true and real union (though Spiritual) of our bodies and souls with the body and soul of Christ, cannot be hindered by any, no not the greatest distance of place; because it is made by the efficacy of that Spirit, which reacheth from earth even up to heaven, and higher than so; and knitteth together the members of Christ here on earth, with the head in heaven sitting at the right hand of the Father, conjoining them together in one so closely and nearly, as the soul of man doth the arms & legs, hands and feet, and the other members with the head into one body, though the man should be so great and tall for stature, that having his feet set in the Centre of the earth, his head should reach to heaven even to the ninth spheere. So great is the virtue and power of the soul. How great then is the virtue, and power of the holy Ghost, who is true God, and omnipotent!   

DOCT. XI. That the holy Ghost, by whom this union is made, is given by Christ, at the preaching of the Gospel, and the administration of the Sacraments.  
WE believe further, that this Spirit, by which Christ knitteth himself unto us, and us unto himself; his flesh with ours, and ours with his, is communicated by Christ at his own pleasure, and according to his grace, when, and where, and after what manner it pleaseth him, but ordinarily at the preaching of the Gospel, and the administration of the Sacraments. A visible testimony whereof there was, in the infancy of the Church, when, as we read, those which received the Gospel, and were baptised, or on whom hands were laid, beside the invisible grace of regeneration, received also sundry and sensible gifts of the Spirit.   

DOCT. XII. That this union is the principal end of the Gospel and Sacraments.  
FRom whence we easily gather, what is the principal end of the preaching of the Gospel, and the administration of the Sacraments: to wit, this: Our communion with Christ the Son of God, who for us was made flesh, who suffered & died for us, but now reigneth in heaven, and communicateth salvation and life to his elect and chosen: Our Communion with Christ, I say, here inchoate, and begun, but hereafter to be perfected and finished in heaven: that further by this our true and real connexion & conjunction, with his flesh and blood, and his whole Person, we may at length be made partakers of eternal life, which was purchased by him, and resideth or abideth in him.   

DOCT. XIII. That this union is not imaginary, nor made by participation of gifts only, but also by communication of substance.  
BUt, for this cause do we call this our present incorporation with Christ, true, real, and substantial: to meet with the error of those which think that the union which we hold is but only imaginary; and therefore false: or if true; that then it is only by the participation of Spiritual gifts, and the grace of Christ, without the communication of the substance of his flesh & blood.   

DOCT. XIV. That this union is made by no other means, but only by the holy Ghost and by faith.  
BUt again, lest any should falsely imagine, that we hold this union to be made with the flesh of Christ, either, as if it were here really present upon earth, by any Physical or natural contact, whether gross or subtle, as all siensible things are united with the sense; some after a more gross, and others after a more subtle manner: Or else with the same flesh, as it is abiding in heaven, by Species in the mind, which the Philosophers call Intelligible, as all things Intelligible are united with the Intellect, which receiveth them by certain images, and mental representations: Therefore we add 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 essential; and that it is made by the holy Ghost only and by our faith.  
BOth these, to wit, that this our union is essential, and that it is made by the holy Ghost only, and by our faith; the holy Scripture doth fully and clearly show unto us. The Apostle writing to the 
a Eph. ●. 14, 15, 16.  Ephesians, forasmuch as, Christ, having abolished enmity, and broken down the wall of partition, hath reconciled both unto God, & one with another, two most divers people, both jews and Gentiles; and forasmuch as all are engrafted 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 & essential incorperating into Christ, he compateth him unto the head and us unto the members compacted and joined together unto the head by joints, nerves, and ligaments: which draw their life and motion from the head. This similitude is very ordinary 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. etc.  Apostle compareth Christ unto a soundation; and all the faithful 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 than once, making himself the foundation; and his Church, the building: which resteth really upon the foundation, and is unseparably joined unto it. Hither also pertaineth that place, where Christ calleth himself 
f john. 15.1, etc.  the vine, and us the branches: which drawing life and sap 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 faithful, being as boughs cut off from the wild-olive-tree, are grafted; that they may bring forth good Olives. And this engrafting 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 faithful member thereof, a Spiritual 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 Mystery: but I speak concerning Christ and the Church. And this we often meet with all which john writeth concerning this union, and the Spirit whereby it is made, and known. 
c 1 john 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 add also That to the Romans, 
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 essential; and, that it is made only by the holy Ghost, and our faith.  
BY these and the like places of holy Scripture we are persuaded, and doubt not but Christ & his Apostles would signify unto us, That the communion which all the faithful, both great and small, have with Christ, and with his flesh and blood, is true and real: 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 Spiritual; 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 essential, 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 boughs; between the vine and the branches; and last of all that, between the head and the members which are knit together with ligaments and sinews▪ and live & work by one and the same soul: Insomuch that we can have no greater union with Christ, whilst we are in this mortal flesh.   

DOCT. XVII. The confirmation of the same by another similitude, and even out of Philosophy itself.  
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 ourselves; Yea, that we all become one new man in Christ our head? For in two respects saith the Apostles that all the faithful 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 blood: For, as vine branches cannot suck their nourishment from the vine; nor boughs from the tree; nor members of the body, from the head; nor living stones from the foundation, unless they have a true and real dependence and connexion with their foundation, head, tree, and vine, and abide in them: So neither can we, from Christ our head, foundation, tree, and vine; unless we be truly engrafted into him by the holy Spirit, and be made flesh of his flesh, and bone of his bones. And they do us great injury, that therefore say we deny the true participation of Christ's flesh and blood, and hold only the participation of his gifts and benefits: because we do not admit, that which ought not to be admitted, that Christ true body doth really pass through our mouths into our bodies. As if the communion which is made by the holy Spirit and by faith, were not true and essential; whereas nothing can more nearly join divers substances and natures together into one, than the holy Spirit: As we see it in the incarnation of the Son of God; and the creation of man compounded of soul and body. Certainly, if the communion with the body and blood of Christ, which is made by the Spirit only and by faith, be not true and saving, unless the body & blood pass through our mouths into our bodies: Christ hath not provided well for his Church. And further he would have the same to be made at the receiving of the Gospel, as also in Baptism; As 
a 1 john 1.3.  john witnesseth of the first; and the 
b 1 Cor. 12.13.  Apostle, of the second. This is our confession concerning communion with Christ in general, and concerning the dispensation of salvation and life, which is in Christ jesus.   

DOCT. XIX. Errors condemned.  
WE therefore disallow and mislike the error of those, which teach that by the (opus operatum, or) performance of the outward work, without faith, and true union with Christ, remission of sins may be obtained, and salvation communicated unto men. But we condemn for blasphemy the doctrine of those, which teach that remission of sins, and salvation may be obtained by works not commanded by God, but invented by men; and those such as are full of superstition, and idolatry. We condemn likewise those, which making no account of the ministry of the Word, teach that salvation may be had, as well without, as by the hearing of the Word and the receiving of the Sacraments: and likewise those which contend that the children of infidels as well as the faithful in their mother's wombs, are made partakers of Christ's benefits.    

CHAP. XIII. Concerning the Gospel, and the abrogation of the Law by the Gospel.  
FOrasmuch as the Gospel in the first place, and then also the Sacraments, to wit, Baptism and the Lords supper, are the outward instruments and means, by the lawful use and administration whereof, our Redeemer and Lord jesus Christ is wont to offer and dispense unto the would the benefit of redemption, and remission of sins, and communicate himself unto us his chosen by the power of his Spirit; and likewise incorporate us into himself and so make us really partakers of salvation and life which he hath in himself: Therefore we have studied and endeavoured briefly and plainly to declare unto the Church of God, what is our faith, and belief concerning them.  

DOCTRINE I. What the Gospel is.  
AS concerning the Gospall then, according to the signification received and used in the Church, we believe that it is none other but the heavenly Doctrine concerning Christ, preached by Christ himself and his Apostles, and contained in the books of the New Testament, declaring unto the world most welcome and joyful tidings: to wit, that mankind, by the death of jesus Christ, the only begotten Son of God, is redeemed: so that for as many as repent and believe in jesus Christ, free pardon and forgiveness of sins, salvation, and eternal life is prepared. For which cause it is worthily called by the Apostle, the Gospel of our salvation. 
Eph. 1.13.    

DOCT. II. That the Gospel was indeed promised by the Prophets, but published by the Apostles.  
FOr though this mystery was revealed unto the Fathers, even from the beginning of the world, and the Prophet also spoke concerning it: yet they preached promises Evangelicall, that is, of the Gospel, which the jews retained amongst themselves, rather than the Gospel itself, which was to be published to all nations. For they prophesied and foretold that which was to come, but did not declare any thing present or past: As the Apostle teacheth in the Epistle to the 
a Rom. 1.2.  Romans; and Peter in his first 
b 1 Pet. 1.10.  Epistle.   

DOCT. III. That the Fathers, by faith in the promises concerning Christ the Redeemer to come, were saved: as well as we, which now believe the Gospel.  
YEt we doubt not, but that the Fathers which believed the promised of the Gospel concerning the coming of Christ, and his breaking the Serpent's head, were saved: as well as we which now are saved by faith in the Gospel declaring unto us that Christ is come, and that he hath redeemed the world. As the Apostles abundantly teacheth both in other places, and especially in the Epistle to the 
c Rom. 4.3.  Romans, concerning Abraham; and in the 
d Hebr. 11.1.  Epistle to the Hebrews, concerning all others. That it is high blasphemy to say that the Fathers had only promises of earthly things, and that they received them; but not heavenly, as remission of sins and eternal life. For what the Gospel is to us, properly taken: the same were the promises of the Gospel to them; that is, 
a Rom. 1.26.  The power of God unto salvation to every one that believeth.   

DOCT. IU. That the Doctrine of the Gospel for the substance thereof, is most ancient; yea eternal.  
FRom whence we understand, that the Doctrine of the Gospel as concerning the substance thereof, is not new, but most ancient, being preached to the Fathers, even from the foundation of the world: That the Gospel not without good reason is called by john the 
b Revel. 14.6.  Everlasting Gospel.   

DOCT. V. What the parts of the Gospel be, and how many.  
THe Gospel may be reduced to three heads concerning our duty: The first is, 
c Act. 20.21.  Repentance, towards God: The second, faith toward our Lord jesus Christ: The third, care 
a Matt. 28.20.  to observe all things whatsoever Christ hath commanded us.   

DOCT. VI The explication of the opinion foregoing.  
FOr the Gospel propounding and setting before us Christ with the full grace and mercy of God, with full expiation and remission of sins, with perfect salvation and eternal life, requireth only three things of us. The first is, that grieving hearty and truly for the sins committed in the whole course of our life past, we desire of God even from our hearts and souls to change and renew our minds, wills, and affections, to the obedience of his divine will, earnestly studying for it and begging it of him by our prayers. The second is, that by faith laying hold on Christ with all the treasure of his merits, we believe certainly & without all manner of doubting, that all our sins, of the grace and mercy of God for Christ's sake only, are pardoned and forgiven for ever; that we are received into grace, and made the Sons of God, and heirs of eternal life. The third and last is, that being persuaded of the free pardon and forgiveness of our sins and eternal salvation, for Christ's sake and merits, we afterwards labour to keep and observe all things whatsoever Christ hath commanded us, for the glory of God, and the salvation of our neighbour: keeping faith always even unto the end, and steadfastly believing that whatsoever sins we commit in our new obedience are not imputed to us, and that for Christ's sake only: as also, that, by the imputation of Christ's most perfect obedience, righteousness, and holiness, unto us; our imperfect obedience is made perfect, and so reputed, and accepted for most perfect, in the sight of God. The commandments of Christ may be all reduced unto three: That denying ungodliness, and worldly lusts, we should live SOBERLY (in respect of ourselves) RIGHTEOUSLY (in respect of our neighbour) and GODLY 
a 'tis 2.12.  (in respect of God) in this present world: 
a 13.  Looking for that blessed hope and the glorious appearing of the great God, and our saviour jesus Christ. This we believe to be the sum of all. that Christ requireth of us in the word of his Gospel: and therefore, that they are true Gospelers▪ and Christians indeed, whosoever with studious care and diligence give themselves wholly to the observation hereof.   

DOCT. VIII. In what things most especially the Gospel differs from the Law.  
ANd it appears sufficiently by what hath been said, That we confound not the Law with the Gospel: For, although we confess that God is the Author of the Law, as well as the Gospel; and again, that 
b Rom. 7.12.  the Law of itself is holy and just, and good, as well as the Gospel: yet we believe that there is a great deal of difference between them; and that not only, because that was delivered to the jews only; whereas the Gospel belongeth unto all nations: nor yet only, because that was temporatie, and to last only until Christ; whereas the Gospel is everlasting: not yet only, because, that was delivered by Moser, and expounded by the Prophets, whereas the Gospel was brought unto us by Christ, and published unto the whole world by the Apostles: Not for these reasons only, I say, but more especially for these which follow: First, because the matters of the Law consists in commandments, with curses irrevocable added thereunto, if they be broken in the least part. It hath indeed the promises not only of earthly and temporal blessings; but also of heavenly and eternal: but yet they are all with a condition of most perfect righteousness and obedience, and not of free grace. But the Gospel is properly the message of glad tidings, freely setting before us Christ our Redeemer, freely pardoning and forgiving sins, and saving us: not requiring any thing at our hands for the attainment of salvation, but only true faith in Christ, which we cannot have without repentance together with a care to do Gods will, as we declared before. Secondly, because the Law did not enable us for the doing of that which it required; for it gave us no power whereby we might be saved▪ and so was insufficient, and 
a 1 Cor. ●. 6.  a kill letter, and 
b 7.  the ministration of wrath and death, rather stirring up sin, then taking it away. But the Gospel requireth no more of us, than it enableth us to perform, and so communicateth really unto us what is offered: forasmuch as the holy Ghost worketh thereby in the elect, at the preaching thereof, stirring up in them true faith, whereby to lay hold on Christ when he is offered unto them, and together with him everlasting salvation. For 
c Rom. 10.17.  faith cometh by hearing of the Gospel: but obedience cometh not by hearing the Law: For the holy Ghost at the hearing of the Law did not enable them to keep it, whosoever heard the same: whereas it doth stir up faith in the elect at the hearing of the Gospel. For which cause, as the Law is called the kill letter, so the Gospel is called the quickening Spirit, or the 
a 2 Cor. 3.6.  Spirit giving life: And therefore it is a true and effectual instrument and means unto salvation to every one that believeth. From whence follows a third difference, which is this, that the Law was not wrote in the hearts of men: but in tables of stone, so that there was not any change in men wrought thereby: But the Gospel is wrote in the hearts of the elect by the holy Ghost, and worketh in them 
b 2 Cor. 3.18.  a change, and true renovation, being used by the holy Ghost as an instrument of our sanctification and salvation.   

DOCT. VIII. That by the Gospel, the Law of Moses is partly taken away, and partly not.  
IT appears manifestly by what hath been said, what our faith is concerning the abrogation of the Law, by the Gospel. We believe first, that by the Gospel, forasmuch as it declareth unto us the fulfilling of all things, which were foretell by types and figures in the old Testament, concerning Christ (as we shown before in the 11. Chap.) The Law concerning Ceremonies and sacrifices, and all the external Mosaical worship is absolutely abrogated, according to that of the Apostle teaching, that they were 
a Hebr. 9.10.  imposed on them until the time of reformation: and that of the Evangelist, that 
b john 1.17.  the Law was given by Moses, but grace and truth by jesus Christ. Secondly, Forasmuch the Gospel is one instrument of the holy Ghost, whereby we are engrafted and united unto Christ, and made partakers of redemption and salvation (as we shown in the 12. Chap:) In that regard we confess that even the Moral Law also, as concerning the curse denounced against the transgressors thereof, is by the Gospel of Christ abrogated: according to that of the Apostle, 
c Rom. 8.1.  There is no condemnation to them which are in Christ jesus. A sign whereof, this is, that they 
d ibid.  walk not after the flesh, but after the Spirit. But forasmuch as the Doctrine of the Gospel requireth repentance of us, and sanctity of our whole life, and that we live soberly, righteously, and godly: In this regard, I say, it taketh not away the Moral Law: For it agreeth altogether with the Doctrine of the Gospel concerning eschewing vices, and following after virtues. Thirdly, and lastly, forasmuch as Christ by his Gospel hath not taken away the Political or civil Laws, by which commonwealths are governed, which are agreeable to the Law of nature: Therefore we leave it free to Magistrates to use the Laws which were delivered to the commonwealth of the jews, and to govern their people thereby, considering that there are none more equal and just than they, Wherefore, if there be any one that dare presume to say that by the Gospel of Christ the government of commonwealths is overturned or troubled, he offers great injury to the Gospel of Christ. Concerning the Gospel of Christ, this is our faith.   

DOCT. VIII. Errors.  
WE therefore hold, that the Antinomis, or the professed enemies of the Law are to be condemned, and whosoever do dislike the Moral Law, and banish it out of their Churches, as if it were either contrary to the Gospel, or nothing pertaining unto Christians: and further those, which mislike and find fault with Magistrates foregoing about to bring in Political 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 only the word of the Gospel alone by itself, but also enternall signs fit for that purpose, and joined 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 add 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 Baptism, which succeeded in the place of circumcision, between Christ and us. So a Sacrament is by the Fathers taken often for the whole Sacramental action, whether of Baptism, or of the Lords Supper: in which there goes before a promise on both parts, confirmed after an holy manner by external rites, signs, and seals, and also by the blood of Christ. But in after time by the name of Sacrament, they understood by a figure called Synecdoche the rites only, or the visible signs 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 only, nor the outward element only, but the element, or the visible signs, joined 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 signify; to wit, the grace of God in Christ, or rather Christ himself together with grace and salvation placed in him. For Christ is the sum 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 sign of that which is inwardly proposed and set before us to be received: and, that which is done without, is a sign 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 sign, 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 itself 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 divers from it. But yet we do not simply and absolutely separate the thing itself 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 itself, whereof any thing is a Sacrament: As by the name of Baptism is not only 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 mystical 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 say of divers Fathers, and many other learned men, which may seem to jar 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, Signs, 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 signs added unto the Word, and the things whereof they are signs.   

DOCT. IU. The reasons why the Lord would have signs also added to the Word of the Gospel; and why they are called the Visible Word.  
WE believe also, and confess ingenuously, that the visible signs by God's institution were added unto the word, and that they were to be added, for the better and surer confirmation of the word in our minds: it being the manner and custom 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 signs, 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 doth, that is to say, that, what the Word signifieth unto our ears, the same also should they represent unto confirm 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 signs, 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 signs 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 grow together in it. And we make no doubt or question at all, but all this was instituted and appointed by God for our weakness and ignorance, and for the imbecility of our faith: that it might be supported not only by the Word, but also by the outward signs: Forasmuch as faith it is, by which properly it comes to pass that we embrace and lay hold on Christ, and grow up together in him.   

DOCT. V That where the Words of institution are not recited; there is no Sacrament: And, that without the use thereof, the outward signs are no more than what they are of their own nature.  
ANd, as we believe, that the signs are added unto the Word, not for superstition, but for the greater confirmation of our faith: so also we confess, that the Word is necessary in the administration of the Sacraments, not for incantation, but for to stir up faith in our hearts. And thereupon, when the Words of Institution are not so recited or rehearsed as that they may be heard and understood, for the stirring up of faith: There, we deny any true Sacrament to be; and conclude, that without the due & lawful use thereof, the outward signs are no Sacraments, but merely that, which they are of their own nature, and no more. For by the Word only are the outward elements or signs set a part for an holy use, which setting apart is by many called the Consecrating, or Sanctifying thereof: And so they become Sacraments; according to that of St Augustine, 
August.  The Word is added unto the element, and so it becomes a Sacrament: But yet so must it be added that it may be understood and believed.   

DOCT. VI That the Sacraments are not bare and naked signs.  
THerefore we believe that the Sacramental signs are not only bare notes or marks to distinguish us from all other people, which are aliens and strangers from the true Church; nor yet only badges or cognisances of Christian society, by which we may make profession of our faith, and give thanks unto God for the great benefit of our redemption: But also that they are instruments by which, whilst the actions and benefits of Christ are represented unto us, and recalled unto our memory, the promises of God are sealed unto us, and faith also stirred up in our hearts: the holy Ghost also engrafting us into Christ, and preserving us being once engrafted, and making us every day more and more to grow up into one with him: that so being endued with greater faith towards God, more ardent charity towards our neighbour, and the gift of true mortification of ourselves, we may lead a life, as near as it is possible, according to the most perfect pattern of Christ's life, in all Spiritual joy and gladness: till at length we received up to live with him in heaven a most holy, happy, and blessed life, for ever and ever.   

DOCT. VII. What the Sacraments of the New Testament are.  
WE confess also with St. Augustine, 
August. De Doctrine. Christ. lib. 3. cap. 9  that the Sacraments by Christ delivered unto us are for number, few; for performance, most easy; for understanding, most full of majesty: First, For number, few; because they are but two only, Baptism, and The Lords Supper. Secondly, For performance, most easy; because there is nothing in Baptism, or in the Lord's Supper, which may not easily be performed and received, nothing troublesome, nothing unpleasant, nothing strange, or abhorring from the manners of men. Last of all, For understanding, most full of majesty; because, although the things which are seen with our eyes, are vile; yet the things signified and represented unto our minds, to be understood thereby, and to be considered, are most full of majesty, divine, and heavenly, pertaining unto everlasting salvation.   

DOCT. VIII. That for the worthy receiving of the Sacraments there is need of faith and understanding.  
FRom whence also we come to understand, that for the worthy receiving of the Sacraments, the action of the mind also is required, attention, and faith: whereby we may understand and apprehend what is thereby signified, and exhibited unto us; as also Christ himself teacheth, where concerning his Supper he saith, 
a Luke 22.19.  This do in remembrance of me. And the 
b 1 Cor, 1.42.  Apostle duly weighing and considering with himself the Words of Christ, expounds them at large. Whereunto belongeth that also, Lift up your hearts: For there are set before us things majestical, heavenly, and divine, to be understood by the mind, and to be received by faith.   

DOCT. IX. That the thing itself of the Sacrament is seriously and truly set before all: although all do not truly partake thereof; but the elect and faithful only.  
BUt, although all men come not to the receiving of the Sacraments with true faith and understanding: Yet, as the visible signs are exhibited unto all that do profess the name of Christ, so also we believe that the things themselves which by the Sacraments are signified, are also seriously and truly by Christ offered unto all; and therefore, that by reason of the infidelity, and unbelief of those which receive only the visible signs nothing at all is detracted from the integrity & perfection of the Sacraments: Forasmuch as that dependeth only on Christ's Institution, and the truth of his Words.   

DOCT. X. That, whilst the Sacraments are administered, the holy Ghost worketh effectually in the faithful: and therefore, that they do not only receive the bare visible signs; but also partake of the thing thereby signified.  
BUt again, although, whilst the Sacraments are administered, the Spirit of Christ worketh not effectually in all men, as neither doth he whilst the Word is preached; but all through their own fault, because they bring not with them faith and understanding: Yet we believe nevertheless that he worketh effectually in all the elect and believers; forasmuch as he conferreth and bestoweth faith upon them by the preaching of the Word, and every day more and more confirmeth them in it by the receiving of the Sacraments, and bringeth them to have communion with Christ, and causeth them to grow up together in it: And therefore we confess that they are in Baptism truly washed from their sins, and purged by the virtue of Christ's blood; and, that in the Supper they are nourished and fed with the body and blood of Christ.   

DOCT. XI. That Christ is the Author and true dispenser of the Sacraments.  
ANd, as we acknowledge only one Author of the Sacraments: So also we acknowledge one only true dispenser of the same, to wit, our Lord jesus Christ: who dispenseth indeed the outward elements and visible signs by the ministry of man, Instrumentally; but himself doth truly and properly communicate the matter itself of the Sacraments, or the thing signified, by himself and his holy Spirit efficiently. According to what john the Baptist said, that he indeed did Baptise 
a Matt. 3.11.  with water; but Christ with the holy Ghost. And therefore as it is lawful for no man to institute and ordain new Sacraments, so neither can any man boast that he doth truly and properly either purge the Consciences of men from sin, or feed them with the true body and blood of Christ; but only (as they use to say) Ministerially.   

DOCT. XII. That the Sacraments received by the faithful are not vitiated and polluted by the ill lives and conditions of the Ministers thereof.  
BUt, if Christ alone be not only the true Author, but dispenser also of the Sacraments: From hence it is easily gathered, that the Sacraments received by the faithful are not vitiated and polluted by the corruptions, and ill lives of those whose Ministry God useth; but, that they receive them worthily, and are made partakers of the thing signified and offered by the Sacraments. For, 
a T●it. 1.15.  Unto the pure all things are pure and, 
b Eph. 3.17.  By faith Christ with all his treasures dwelleth in the hearts of the believers.   

DOCTOR XIII. That grace is not tied and bound to the Sacraments.  
UPon the same grounds and foundations we are confirmed in the opinion which is received and maintained by all the godly, That grace is not tied and bound unto the Sacraments, to wit, so that he which receiveth them, doth necessarily, yea though he want faith, receive also the thing itself thereby signified and offered: as if (ex opere operato as they speak) upon the outward act of receiving the Sacraments barely considered a man might attain unto the signified. For Christ doth not absolutely say, 
a Mark 16.16.  He that is Baptised shall be saved, but he saith in the first place, He that believeth and is, etc. And 
b Act. ●. 13.  Simon Magus also was Baptised; but yet he attained not unto the thing itself signified by Baptism: For, as Peter witnesseth, he was still 
c 23.  in the gall of bitterness and in the bond of iniquity, being held entangled in diabolical malice, and so having no part in the Kingdom of Christ. And 
d August.  Many there are which eat the bread of the Lord, but not the bread the Lord. For as they which hear the Gospel preached unto them are not made partakers of remission of sins, unless they repent them of their sins past, and believe in Christ: so neither are they which receive the Sacrament made partakers of those things which are thereby represented and offered unto them unless unto to outward receiving there be also added repentance and faith.   

DOCT. XIV. That by the unworthiness of the receivers, the power and virtue of the Sacraments is neither taken away nor diminished.  
NEither yet do we therefore take away or diminish the power and efficacy of the Sacraments given thereunto by God: Forasmuch as we confess that it depends upon faith, and the power of Christ who instituted, and ordained the Sacraments; and, that it is neither taken away nor diminished by the unworthiness of the administers thereof, or the receivers. For, as the Gospel by itself retaineth always its own power, efficacy, and signification, although all men do not understand it; and again, as it hath power to exhibit what it offereth to be received, although all men be not made partakers thereof: So also is it with the Sacraments, which are the visible Word. For, as the Word by itself always is the power of God unto salvation, but not so to every one that heareth, unless he also doth believe: So also the Sacraments are instruments which the holy Ghost useth always efficacious unto salvation, although none partake of the efficacy thereof, but only those which do truly believe. For which cause the Apostle is not afraid to say that all those which were Baptised, were 
a 1 Cor. 6.11.  washed, sanctified, & justified, although he knew that there were many hypocrites amongst them. For by such manner of speaking is signified, the efficacy by God given unto the Sacraments, and what we are to believe concerning the efficacy thereof, unless perhaps our own hypocrisy be an hindrance and impediment thereunto. In which sense if any one shall say that, whosoever eat the bread of the Lord, they are made also partakers of the Lords body, that is, as concerning the power and efficacy of the Sacraments, and the Author and distributour thereof, there is no impediment or hindrance, but that the receivers of the Sacraments are made parkers of the thing thereby signified and offered unto them: We cannot dislike such manner of speaking, if so be that there be added thereunto such explications and expositions as these, for the instructing of the ruder sort of people, and for the rooting up out of their minds the false opinion, which hath been along time conceived concerning the Opus operatum, or the outward work performed at the receiving of the Sacraments.   

DOCT. XV. That between the signs and the things signified there is a Sacramental union: And, what that is.  
ANd, although we say, that the thing itself of the Sacraments is not tied and bound unto the Sacraments, nor included in them either Naturally, or Locally, or Corporally, or by tye of obligation, as if God simply and absolutely had promised to give even the things themselves to all the receivers of the Sacraments, though wanting faith; and further as if he were bound to give them even unto the impenitent and unbelievers: Yet we do not hereby take away all manner of conjunction and tye between the things signified and the signs: For we acknowledge and confess a Sacramental, that is, such a union as may stand with the Sacraments and the things of the Sacraments. Now this Sacramental union consisteth in a kind of mystical and holy relation: inasmuch as the signs do both signify the things and also offer them to be received; and again the things are signified by the signs, and exhibited also to be received: As likewise there is a union between the word signifying and exhibiting, and the things by the word signified and exhibited. But this conjunction or union as well of the Sacraments, as of the word with the things themselves, dependeth on the will and counsel of God, who did institute them. For when he instituted the preaching of the Gospel, and the administration of the Sacraments, he did it to this end and purpose which we have declared: and that we hearing the word, and beholding and receiving the signs should presently lift up the eyes of our minds unto the things thereby signified; and that by the hand of faith we should receive them being offered: and that we might truly and really be united unto Christ, who by the word is preached unto us, and by the signification of the Sacraments is as it were pointed at with the finger. As therefore our conjunction or joining together with Christ is altogether mystical, as the 
a Eph. 5.32.  Apostle teacheth: So also we hold that the union as well of the word as of the Sacraments with the things whereof they are signs and Sacraments, is mystical and Spiritual.   

DOCT. XVI. The Definition of the Sacraments.  
TO comprehend therefore much in few words, our judgement is that The Sacraments are outward signs, and such as fall under our senses;  are added unto the word of the Gospel, according to Christ's institution, by reason of our ignorance & weakness, and for the better stirring up and confirming of our faith: whereby all men are seriously called; but the elect only and believers by the holy Ghost inwardly working in their minds, and drawing them, are brought unto Christ to have true and real communion with him, and with his flesh and blood, and so are made partakers of all Christ's benefits, which by the word and outward visible signs are signified and offered: that being incorporated into Christ they may at length make up the body of the whole Church according as the Father hath preordained unto the praise and glory of his grace and their eternal salvation.   

DOCT. XVII. In sum, what community the Sacraments of the Old Testament have with the Sacraments of the New.  
COncerning the Sacraments of the Old Testament we need not say much; forasmuch as they are abrogated: But this one thing must not be omitted, to wit, that the Fathers of old, forasmuch as they had the same God that we have, the same promises, the same Mediator, the same Spirit regenerating, the same faith, and the same hope: They had likewise the same Sacraments that we have, if we have respect unto the substance thereof which is Christ; although for ceremonies different from ours: And this we the rather hold; because theirs were delivered to them to the same end that ours are delivered unto us, to wit, that they might be confirmed in the faith of Christ, and grow up together in communion with him. To prove what we have said these places of Scripture are very pertinent, he was, 
a Revel. 13.8.  the Lamb slain from the foundation of the world. 
b 1 Cor. 10.4.  They did all drink the same Spiritual drink: (for they drank of that Spiritual Rock that followed them: and that Rock was Christ) And again, 
c Heb. 1●. 8.  jesus Christ the same yesterday and to day, and for ever.   

DOCT. XVIII. That there are only two Sacraments of the Christian Church.  
WE acknowledge only two Sacraments properly so called, which were always common to all the Christian Church, by name, Baptism and the Lords Supper: whereof the one belongeth to the beginning of our communion with Christ; and the other unto the increase thereof. Whereupon the one is called the Laver or washing of regeneration; and the other, the holy Feast, or the Lord's Supper.   

DOCT. XIX. Errors condemned.  
WE cannot therefore but dislike those, which will have a Sacrament to be even where no word is heard, but only some visible sign seen. And those likewise, which make no distinction between the thing of the Sacrament, and the Sacrament; but will have it to be received into the mouth, as well as the Sacramental sign: Whereas the thing of the Sacrament is that, which the sign coming under the judgement of our sense bringeth unto our mind, but letteth not fall into our hand or mouth. Neither yet do we like those, which in the Sacraments consider nothing else but what they see with their eyes: Nor yet those, which will have them to be only badges & cognisances to distinguish us from other people; or else but bare signs, and no instruments of the holy Ghost by which he worketh in us effectually, and confirms us in the communion of Christ. But we condemn those, which institute new Sacraments, beside those which Christ himself hath instituted: And those also, which tie the grace of God and the things signified by the Sacraments, unto the Sacraments; in such manner, as if every one that receiveth the signs, might truly be said always to partake also of the thing itself.    

CHAP. XV. Concerning Baptism.  
BEsides what hath been said of the Sacraments in general: we further believe and confess, as followeth, concerning the Sacrament of Baptism in special.  

DOCTRINE I. What Baptism is: and what the effects thereof.  

a Matt. 21.19.  Baptism is the first Sacrament of the New Covenant: by which both all they, which either having made confession of their sins, and profession of their faith in Christ, and so likewise in God the Father, the Son, and the holy Ghost, or such as at least we believe for the piety of their 
b 1 Cor. 7.14.  parents do belong unto the Covenant; and they more especially, which truly belong unto the Covenant, are 
c Eph. 1. 1●.  sealed in Christ, being as it were 
d 1 Cor. 6.15.  incorporated into him by the holy Ghost, in such manner that they are 
e 1●.  no longer their own, but his, by whom they are said to be received unto the fellowship of the Covenant, and so become one body with him and all the Saints, and are made partakers of all Spiritual and celestial benefits: being by this Baptism as the laver of regeneration 
a Ephes. 5.26.  cleansed from their sins by the blood of Christ, and 
b Rom. 6.4.  buried with him into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: For which cause it is usually called, the Sacrament, or 
c Mark 1.4.  The Baptism of repentance for the remission of sins, The seal of faith, the seal of the Covenant, the laver of regeneration, the washing away of sins, and the Sacrament or seal of newness of life.   

DOCT. II. That the power and virtue of Baptism hath only place in the elect: and that they alone are Baptised not only with water, but also with the holy Ghost.  
BUt yet, notwithstanding such excellent things are said of Baptism, and are truly attributed unto it as an instrument used by the holy Ghost, and so Sacramentally, all they which are Baptised, are truly said to be made, and to be such: We believe that it is fulfilled really only in the elect, which are endued with the holy Ghost, forasmuch as they only do truly believe, and truly belong unto Christ and his mystical body. And therefore, that all indeed are Baptised with water, but the elect only with the holy Ghost; and, that all receive the sign, not all the thing signified and offered by Baptism, but that the elect only are made partakers thereof.   

DOCT. III. What be the integral parts of the Sacrament of Baptism.  
WE believe that, for the making of the Sacrament of Baptism to be entire, those two things are sufficient which Christ hath instituted, to wit, the simple element of water, with which men are Baptised whether by way of immersion, or dipping in the water, or aspersion, & sprinkling on the water; and that form of words which Christ taught his Apostles to use when they Baptised, 
Matth. 28.9.  to wit, In the name of the Father, and of the Son, and of the holy Ghost. And we are fully persuaded, that they neither used any other form of words, nor added any thing else unto the water.   

DOCT. IU. That infants being the children of believing parents are to be Baptised.  
WE believe also with all the ancient Church, that to the Sacrament of Baptism are to be admitted, not only those which are of ripe years, which repent and confess their sins, and make profession of their faith in Christ: but also infants being the children of such parents, forasmuch as we are to judge that they also belong unto the Covenant, according to the Apostles saying to this purpose, 
a 1 Cor. 7.14.  That the children of believing parents are holy: especially, considering that Christ in no place hath changed God's commandment made unto Abraham, concerning the sealing of the children also of the faithful and believers with the seal of the Covenant; yea more, considering that Christ hath said expressly, 
a Matt. 19.14.  Suffer little children, and forbidden them not to come unto me: for of such is the Kingdom of heaven.   

DOCT. V How far forth Baptism is necessary in the Church, and how far forth necessary for every one unto salvation.  
WE believe that Baptism is altogether necessary in the Church, as a Sacrament instituted by Christ; and so fare forth necessary, that where it is not when it may, there we cannot acknowledge the Church of Christ to be. But in such manner do we think it necessary for every one unto salvation, that yet, if it so happen that any one for defect of a Minister, and not out of contempt, do departed out of this life without Baptism, we do not therefore believe that he is damned, and swallowed up of eternal destruction. For the children of the faithful, and believers are therefore saved, because they are within the Covenant of God, and so holy. But they which are of ripe years are saved by true faith in Christ, which certainly cannot stand together with the contempt of Christ's commandments.   

DOCT. VI That Baptism once rightly administered ought not again to be repeated.  
WE believe farther that, as circumcision was made in the flesh but once only, so Baptism also, which succeeded in the place of Circumcision, once duly and rightly administered ought not again to be repeated. Now we understand that it is duly and rightly administered, when as according to Christ's institution, first the Doctrine of the Gospel is premised, concerning the true God, Christ, and his office: and then men are Baptised with water, and that by a lawful Minister, 
a Matt. 28.19.  In the name of the Father, and of the Son, and of the holy Ghost. For Christ also died but once, and was buried: and we are 
b Rom. 6.3, 4.  Baptised into his death, and 
c Col. 2.12.  buried with him by Baptism. Neither do we read that the Apostles ever rebaptised any, but only Paul: and these were such as before had 
a Act. 19.5.  not rightly been Baptised.   

DOCT. VII. That the power and virtue of Baptism lasteth for ever.  
ALthough we come unto the Sacrament of Baptism but once: Yet we believe that the thing itself of the Sacrament, and the power and virtue thereof lasteth for ever, that is, our engrafting into Christ, and so the participation of his benefits the washing away of sins, and regeneration, which every day is more and more perfected in us by the holy Ghost. For the Apostle saith, that 
b Ephes. 5.26.  Christ hath cleansed the Church with the washing of water by the word, 
c 27.  that he might present it to himself a glorious Church, not having spot or wrinkle. 
d 1 joh 1.7.  And the blood of jesus Christ cleanseth us [eyery day] from all sin. And therefore we think that the faithful and believers being content with the Sacrament of Baptism once received, ought daily, to be put in mind thereof, and recall it to their memory: as also, into whom they are Baptised, and what God hath conferred upon them by Baptism; and again, what they likewise have promised unto God: That we may be all every day more and more confirmed in our faith, and grow up together in our communion with Christ, and be made more studious and diligent in the performing of our duties. Neither is Baptism ordained for the remission either of Original sin only, or the sins of our life past; but also for all the sins of our whole life: As our plucking out of the water is a sign of new life, not for one day only, but for all the days of our life, according to the saying of the Apostle, 
a Rom. c. 4.  We are buried with him by Baptism [for ever] into death, that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk [for ever] in newness of life. We were but once washed outwardly with water; but the blood of Christ is an everliving spring which daily washeth and cleanseth us from all sin.   

DOCT. VIII. By whom Baptism ought to be administered.  
WE believe, that by whom the Gospel is preached, by the same also ought holy Baptism to be administered: For to whom Christ said, 
a Mark. 16.15.  Go ye into all the world, and preach the Gospel: to the same also he said, 
b Matt. 28.19.  Go and teach all nations, Baptising them in the name of the Father, and of the Son, and of the holy Ghost 
c 20.  Teaching them to observe all things whatsoever I have commanded you.   

DOCT. IX. Errors condemned.  
WE therefore condemn all heresies as well old as new, which are or have been spread abroad concerning Baptism, contrary to sound Doctrine; either by Seleucus and Hermias, which Baptised with fire; or the Cerdonians and Marcionites, which used another form of words then that which was prescribed by Christ, and that in the name of another God then in the name of the Father, and of the Son, and of the holy Ghost: Those which Baptised in the name of john or any other: The Cataphryges' which Baptised even the dead; together with the Donatists, and Anabaptists, which rebaptised all that come unto them: Those likewise which deny that infants are to be Baptised; and those also which deny that Baptism to be true, whereunto there is not added Exorcisms, Spittle, Salt, and other ceremonies which are the mere inventions of men.    

CHAP. XVI. Concerning the Lord's Supper.  
BY what hath been delivered by us, concerning our communion with Christ, the word of the Gospel, the Sacraments in general, and Baptism in special, it may be easily known what our faith and belief is concerning the Lords Supper.  

DOCTRINE I. That the Sacrament of the Lord's Supper is an instrument used by the holy Ghost for the furthering of our communion with Christ and his Church.  
WE believe, that the Sacrament of the Supper is not only a testimony of our communion with Christ, and so with his flesh and blood, and also with the whole Church: but also an instrument used by the holy Ghost to confirm and further the same. The Apostle saith as much, 
a 1 Co●. 10.16.  The bread which we break, is it not the communion of the body of Christ? The breaking and the receiving the blessed bread, he calls the communion of the Lord's body: because, they which eat thereof with actual faith in the Lord himself, grow up together in communion with the Lord himself, and with his flesh and blood: Even as they also, which with faith embrace the word preached by the Apostles, 
b 1 john. 1.3.  have also fellowship with the Apostles; and that fellowship is with the Father, and his Son jesus Christ.   

DOCT. II. A confirmation of the former.  
FOr as Baptism is an instrument to inchoate and begin this communion; because thereby we are born again in Christ: So the Supper was instituted to perfect the same; because therein we are fed with the flesh and blood of Christ, that we may grow up in him. 
a 1 Cor. 12.13.  For, as the Apostle saith, by one Spirit are we all Baptised into one body, and have been all made to drink into one Spirit.   

DOCT. III. That the furthering and increasing of our communion with Christ, is the chief end of the Lords Supper.  
THe Lord's Supper was, indeed instituted for many other ends: to wit, that being admonished both by words and signs representing the Lord's death and the effusion of his most precious blood, we might call to mind and thankfully acknowledge the great benefit of our Redemption. For what saith the Apostle? 
b 1 Cor. 11.26.  As often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. To these ends therefore serveth it, that we may be confirmed in our faith about the remission of our sins, that we may be nourished unto the hope of a blessed resurrection, that we may be stirred up to give thanks unto God for so great a benefit, and to repent us of our sins, and last of all to renew our covenant made with God, openly and in the presence of the whole Church. But because all these tend to no other end but this, that we may be more and more united unto Christ: and become one with him, and that 
a Gal. 2.20  he may live more effectually in us, and we in him, 
b Eph. 5. ●0.  being made flesh of his flesh and bone of his bones: Therefore we doubt not, but the Supper was chief and principally instituted, for the increasing and furthering this our union and communion with Christ, in which is perfected and consummated our salvation. Whereunto also serveth the bread and wine, being bodily nourishments: That we may know it for certain, that, what the bread and wine is for the nourishing of our bodies, and the preserving of this natural life, such also is the flesh and blood of Christ for the feeding of our souls, and the maintenance of our Spiritual life.   

DOCT. IU. Why the bread is called the body of Christ.  
FRom whence also we may learn, why Christ calleth this bread his body: Not so as if it were either properly his true body; or as if his body were included in it: or so, as if it were but a bare and naked sign of his body which was broken and crucified for us: But because it is a Sacrament thereof (and Sacraments, as St. Augustine saith, are often called by the names of those things, whereof they are Sacraments) and so is made an instrument of the holy Ghost, for the communicating unto us the true body of Christ, and for the confirming us in the communion thereof. As also the Apostle for the same reason, speaking of Baptism, called it not a sign of regeneration, but the very laver of regeneration: without doubt, because 
a Eph. 5.26.  with the washing of water by the word, as by a fit and convenient instrument, Christ by the effectual working of his Spirit, doth inwardly wash, cleanse, and regenerate us.   

DOCT. V That the bread is but improperly and figuratively called the true and substantial body of Christ.  
WHerefore we doubt not but in the words of the Supper the true and natural body of Christ is predicated of the bread: especially, seeing that for explication sake there is added, 
b Luk. 22.19,  Which is given for you: So that this is a most true saying, the bread is Christ's body, to wit, that true body which was given for us: but this is improperly and figuratively: seeing that in very deed the bread was given for us, but the true body of Christ, whereof the bread is a Sacrament.   

DOCT. VI That the body of Christ is not in the bread really and properly.  
FRom hence also we are confirmed in our opinion, that as the bread is not properly the very body of Christ, but a Sacrament thereof, so likewise the body of Christ is not really and properly in the bread. For in Sacraments the things themselves whereof they are Sacraments, are not really included, although they sometimes receive the names thereof: As it appeareth plainly in Baptism without all controversy: in which no man saith that either the blood of Christ, by which we are washed from our sins, or regeneration itself is included: For neither in the word of the Gospel are included really those things, which thereby are declared. Now the Sacraments are the visible word. But neither did Christ say, My body is in this, that is, in the bread; but he used another fare different manner of speaking, to wit This, that is, This bread is my body. Now if any one list to be contentious, and say that the sense is all one: It will follow, that if the body of Christ be really in the bread, the bread likewise is really, properly, and substantially the body of Christ: which if it be impious once to affirm; then cannot the other be affirmed without great impiety. And yet we deny not but that Sacramentally it may be so, according to the sense in which we say, that in the word of the Gospel is remission of sins, life, and salvation, which thereby are declared and offered unto us. But, forasmuch as by such manner of speaking the vulgar sort are commonly drawn to superstition, we judge it fitting to abstain altogether from them, and we hold it most meet to use such forms of words as we find recorded in the sacred Scripture.   

DOCT. VII. That in the Supper not only the signs? but also the things themselves signified, are distributed.  
NOw without all manner of controversy this we hold for a sure position, and a certain truth, that, although the very body and blood of the Lord are not, that is, exist not in their own substance, and really and properly in the bread & wine, but in heaven: Yet together with the distribution of the bread and wine, the very flesh and blood also are truly offered unto all to be eaten, and to be drunk. But how? Not simply, but as the one was delivered unto death for us, and the other poured forth for the remission of our sins. For the words of Christ in 
a john 6.51.  john are manifest concerning the eating of his flesh and the drinking of his blood, if any man will have life in him: and consonant and agreeable unto the words of Christ are the words of the Apostle also saying, 
b 1 Cor. 11.27.  Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the [true] body and blood of the Lord. Neither do we doubt but, as Christ openly commanded the bread to be eaten, so also not long after where he said, this is my body, he secretly commanded that also to be eaten no less than the bread; but yet each after its own manner.   

DOCT. VIII. That none but the faithful do truly eat the true flesh of Christ.  
BUt yet, notwithstanding the flesh of Christ is in the Supper offered unto all to eat, we believe that they are the true faithful only which do truly eat thereof. And that for these reasons: First, because they only have communion with Christ, and so also with his flesh and blood; but others have not; neither are they made partakers thereof, when they receive the bread. Secondly, because they only have the Spirit of Christ, by the power of whom alone the flesh of Christ is truly communicated. Thirdly, because they only bring faith with them, without which there can be no true receiving and eating thereof. For neither doth Christ himself truly and really exhibit his true body, but to them who as truly believe that his body was delivered unto death for them, and his blood poured forth for their sins, as they believe that those words are true, THIS IS MY BODY.   

DOCT. IX. That Hypocrites eat the body of Christ Sacramentally.  
MEan while we deny not but that even Hypocrites themselves void of true and justifying faith, when they receive and eat the bread as the Sacrament of the Lords body, may be said in some sort to eat the true body of Christ, to wit, Sacramentally, but not truly and really. As the Apostle in like manner saith, that all the Corinthians, which were Baptised with water, were also sanctified, and justified, to wit, Sacramentally, as we declared before: although they were not all truly made such.   

DOCT. X. That, of those that eat there are three sorts, and so divers manners of eating.  
FRom whence we are taught that there are three sorts of men, of whom there may a question be made, whether they eat the flesh of Christ, or no. The first is of them, which receive the bread as common bread, and not as a Sacrament: And these eat not the body of Christ in any sort; but are true Capernaites: and their eating is merely carnal. The second is of them, which contrarily eat not the bread at all (but yet not out of contempt) but believe the Gospel only, and their eating is merely Spiritual. The third and last sort is of them, which not content only with believing the Gospel, receive the bread also: not simply, as the first, as if it were bare and common bread; but as the Sacrament of the Lords body: whereupon they may be said also to receive and eat Sacramentally. But, forasmuch as this may be done by the true Godly as well as by those which are hypocrites and ungodly, but yet after a different manner: the one sort eating also by faith, and the other without true faith: Therefore also we say, that the ungodly and hypocrites eat only Sacramentally, but the true Godly both Sacramentally, and truly, and Spiritually, and so unto salvation.   

DOCT. XI. That by faith only the true body of Christ is eaten.  
BUt, whereas we say that the faithful only receive the true body of Christ, not Sacramentally only, but also truly: we understand it of eating, not with the mouth of the body, but the mind and Spirit endued with faith, and that by the operation of the holy Spirit effectually working in us, and applying Christ wholly unto us. For it is the food of the mind, (as 
a Cyprian. Serm. de Coena.  Cyprian speaketh) and not of the belly. And (as Christ speaketh, and St. Augustine expounds it) 
b joh. 6.36.  It is the Spirit that quickeneth: the flesh profiteth nothing. And the Apostle teacheth, That 
c 1 Cor. 12.13.  by one Spirit we are all Baptised into one body, and have been all made to drink into one Spirit. And if all our true union with Christ is by the holy Spirit, although he with his body be in heaven, and we on earth: It is necessary also that the eating be after the same manner. For what is it to eat, but to receive and unite the food unto thee for the nourishment of that part, for which it is appointed? Now the flesh of Christ (as we said before) is the food of the mind, and not of the belly. Neither truly do we eat the body of Christ any otherwise, but as it was delivered to death for us, & made without blood, as the words do sound, and the breaking of the bread doth represent unto us, and also as the  and other sacrifices were wont to be eaten. But now the body liveth, and cannot be without blood: As at the first Supper it was neither dead, nor without blood. To say then, that properly that body doth pass into our bodies, and that by the mouth, it is no less than sacrilege. To what end also is this, that as the bread is distributed without the wine, and the wine without the bread; so also the body without the blood and the blood apart without the body is given in the Sacrament of the Lords Supper. But that we may understand, that the body and blood in their very substance, and as they are in heaven, do not pass through our mouths, but are received only by a faithful remembrance stirred up in us effectually by the holy Spirit? For this is the thing which the Lord required, saying, 
a Luk. 22.20.  This do in remembrance of me. And again, 
b 19  This is my body which is given for you. For in so speaking he required faith of them by which they should believe this, and by believing eat: that is, apply it to themselves for the food and life of their souls. Wherefore we are verily persuaded, that they do truly, and not imaginarily, eat the flesh of Christ, whosoever believe that it was delivered unto death for an expiatory sacrifice to cleanse them from their sins, and so believing, embrace with a faithful mind, and apply it unto themselves. And whosoever thus eat the body of Christ, as dead, we doubt not but they are more and more joined and knit unto it now being living and quickening, according to the promise of Christ, who having first said, 
c joh. 6.56.  He that eateth my flesh, afterwards added; dwelleth in me and I in him.   

DOCT. XII. That the opinion concerning the eating of Christ's body corporally, is not to be admitted, as being vain and improfitable.  
Furthermore, forasmuch as this manner of eating the flesh of Christ, to wit, by faith, is certain and saving; and that other feigned manner of eating, by the mouth of the body, cannot be demonstrated unto us out of the holy Scripture: and again, Though we should grant that there may be some probability for it, yet it is neither necessary nor behooveful for the soul; but contrarily doth bring with it many mischiefs into the Church, as monstrous heresies, idolatry, worshipping of idols, stirs, contentions, schisms, dissipation of Churches, & so exposes our Christian Religion to be derided by infidels. We believe that true piety requires, that we rest contented with that manner of eating, which is by the Spirit and faith, not troubling ourselves about the other, but taking our leave of that, embrace after a godly manner, and entertain brotherly charity & peace one with another; for which end also the holy Supper was instituted: For last of all that manner of speech cannot be granted in any other sense, but as we are wont to say that we have received with our ears, what we understand by hearing the word with our ears. But we are altogether against bringing in into Christian Religion such phrases, or manner of speaking as is strange and not used in holy Scripture, especially if it be not only unprofitable, but also pernicious.   

DOCTOR XIII. That in the Lord's Supper the flesh of Christ is truly present, but yet after a Spiritual manner.  
FRom what hath been said both concerning the true union, and also the true eating, is easy to be gathered what our belief is concerning the true presence. We believe then, that if we be truly and really united with Christ, and so with his flesh and blood; and if we eat his flesh and drink his blood indeed, the same Christ is present with us, not only by his Deity, but also by his flesh and blood, to as many as are united with him, and eat his flesh and drink his blood. For what can be more present to thee then that which thou dost truly eat and drink, and whereunto thou art conjoined by thy substance, and which again is coupled unto thee by its substance; and from whence as from the head, life, sense, and motion is derived unto thee as unto a member?   

DOCT. XIV. That as the union and eating is, such is the presence, to wit, Spiritual.  
ANd, as the union as well as the eating is wrought by the Spirit and faith: so also we are taught and believe that the presence is only Spiritual and in such men as are endued with the Spirit of God and faith; And therefore that it cannot be hindered by any distance of place though never so great.   

DOCT. XV. That a thing is so fare said to be present or absent as it is either received or not received.  
FOr it is not the nearness or distance of place that makes a thing to be present or absent, but the partaking thereof or the not partaking. The Sun, we know, although it be fare remote and distant from us, is notwithstanding said, and truly said to be present to our eyes, forasmuch as we are made partakers of the light thereof: and again, it is said to be absent, when as it is either by the interposition of clouds concealed from us, or else is gone down to the other Hemisphere that it cannot be seen of us. 
August. ad vol. Epist. 3. Col. 10.  With the blind man the Sun is never present, although it shine upon his eyes never so much: As the case is likewise with the deaf man as concerning Musical Harmony; and with the unskilful and unlearned man, as concerning the understanding of an unknown tongue or scholarlike oration. God also is said to be fare from the ungodly; because he is not received of them by faith: although by his essence he is not fare from any one of us. For in him we live move & have our being. As fare forth therefore as a thing is received or not received by us, whether it be by way of nutrition, or by the senses, or the understanding or any other way: so fare forth it is said either to be present or absent.   

DOCT. XVI. What manner of presence it is that we deny, and what it is that we admit.  
WHerefore, although we deny that either the substance of the bread is changed, or annihilated and reduced into nothing, and that the true flesh of Christ succeedeth in the place thereof, and so is made present, that the true substance of the body of Christ lies hid under the accidents of bread: and again, Although we deny that the flesh of Christ is really and substantially present in the bread, which hath no union with it but only Sacramental, which is sounded in the mystical relation: and again, Although we deny that it is present to the wicked and ungodly which have not that Spiritual communion with Christ, neither can be said truly to eat his flesh. And further, Although, we do not admit of such a presence of the body of Christ by which, as at the first Supper it was present to the Apostles after a visible manner, Yet now it is present to the faithful upon earth at the time of the Supper, though after an invisible manner, and not coming within the compass of sense; because this is not only contrary to the nature of Christ's body, but also manifestly repugnant to the holy Scripture. And to conclude, Although we detest and abhor that manner of presence, after which some feign that the flesh of Christ is really and substantially every where present: Yet we believe and confess such a presence, as by reason of the things which are truly present to us (because we are truly made partakers thereof) is no less essential, than it is Spiritual, and that both for the things which are truly present to us, (because we are truly made partakers thereof) and also for the manner after which they are present, and and truly communicated unto us. Moreover, we do in no wise deny that the flesh of Christ is present in the bread, and his blood in the wine: but yet we would have it to be understood in such manner, as we are wont to say, that whatsoever is preached and offered unto us in the word of the Gospel, the same is also present and contained in it. For the Sacraments are the visible word: and every thing signified is after some manner in its sign, and is wont to be exhibited together with it.   

DOCT. XVII. That the presence of Christ's body in the Supper depends not on ubiquity, but on the words of Christ.  
FRom whence it is manifest that the presence of Christ's body in the Supper, depends not on ubiquity (as some have dreamt) but on the words of Christ working in us to whom it is made present, by the holy Spirit. For had the Apostles eaten the bread which they received from the hands of Christ, before they had heard and received by faith these words of his THIS IS MY BODY: they had certainly received and eaten nothing else but bread: So that for the establishing of the real presence in the bread, that monstrous and prodigious opinion concerning ubiquity, a thing odious to God and his Church, fetched out of the distinction of the Schoolmen but contrary even to the opinion of the Schoolmen, had then nothing at all helped them.  
And this is our belief and confession concerning the communion, the true eating, and the true presence of Christ's body.   

DOCT. XVIII. What rites and ceremonies are to be used at the celebration of the Lord's Supper.  
COncerning the rites and ceremonies to be used at the celebration of the Lords Supper, this only we say, That those are most to be approved, which come nearest to the practice of the Apostles.    

CHAP. XVII. Concerning faith, hope, and charity.  

DOCTRINE I. That faith is very necessary unto our communion with Christ, and so that we may be made partakers of salvation.  
FOr the engrafting us into Christ, and the furthering our communion with him, the holy Spirit indeed useth external means and instruments, to wit, the word of the Gospel, and the Sacraments: But yet, unless by the same Spirit there be stirred up in us faith, whereby we may embrace Christ offered unto us with all his treasures, we must confess that those outward means and instruments are not at all profitable unto us to salvation. And therefore we doubt not to say that faith is necessary to unite us unto Christ, and to make us partakers of his benefits.   

DOCT. II. What is understood by the name of faith.  
BY the name of faith we understand, not any humane opinion, or persuasion concerning God, and concerning Christ, 
Eph. 1. ●.  but the gift of divine wisdom and prudence stirred up in our hearts by the holy Spirit upon the hearing of the word: whereby, giving assent unto all the word of God revealed in the holy Scripture, and the Gospel most especially which brings us joyful tidings of our redemption wrought by Christ, we do therein truly understand God and his will, Christ our Mediator and his benefits; we do certainly know, and most lovingly embrace them; we do upon a firm confidence which we conceive of the mercy of God, and his infinite love towards us, call upon him; whereby we are as it were set on fire, and inflamed to love him again; and are forced as it were to perform faithful service unto him, and constantly throughout the whole course of our life glorify him by our good works, and deeds of charity towards our neighbour.   

DOCT. III. The confirmation of what hath been said concerning faith.  
FOr true faith is not from the wit of man, or natural ingeny, but it is the 
a Phil. 1.29.  gift of God: neither is it given unto all, but to 
b Tit. 1.1. Act. 13.28.  the elect only: neither is it only an opinion uncertain and doubtful but 
c Heb. 11.1.  the substance of things hoped for firm and sure; and a most certain evidence of things not seen: neither cometh it by the hearing of humane reason, but 
d Rom. 10.17.  by hearing the word of God, and relies only on the authority of God's word and promise: neither is it an hypocritical and feigned assent, but sincere and 
e ● Tim. 1.15.  out of a pure heart: neither is it a temporary persuasion 
f Matt. 13.21.  during for a while, but constant and perpetual, although it be often weakened by our sins: neither is it blind and rash, but the only 
g Eph. 1.8.  wisdom whereby we know God and Christ and heavenly things; and Christian prudence, whereby we are taught not to abuse that knowledge of God, but to use it to a right end: neither is it 
a jam. 2.20.  dead but living and 
b Gal. 5.6.  working by love.   

DOCT. IU. That faith cometh not all at once, but hath its increase from time to time.  
BUt although the faith of the elect never faileth totally and altogether, but ever liveth: yet we never knew it so perfect and complete in any, but that every day it stands in need of increase: for which the 
c Luk. 17.5.  Apostles themselves prayed, and we also at all times ought to pray.   

DOCT. V That confession of the truth cannot be separated from true faith.  
WE believe also that true faith cannot consist without a willingness and readiness to confess the truth ingenuously, as occasion is offered. 
d Rom. ●0. 10.  For as the Apostle saith, With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore we condemn libertines and others of the same mould and stamp, who think that it is free for them in every place, and in all company to dissemble the truth, and to fit themselves for all religions.   

DOCT. VI That hope ariseth from faith.  
WE believe also that hope ariseth from faith, and that faith is the foundation thereof, according to the Apostle, 
a Heb. 11.1.  Faith is the substance of things hoped for. For therefore do we hope for things to come, and through patience assuredly expect them: because we have the promise of God which we believe, and whereon we rely.   

DOCT. VII. What hope is.  
NOw hope is the gift of God, whereby what good things God hath promised though yet neither had 
b Rom. 8.24.  nor seen, we do through patience waiting on the mercy of God, for the only merits of jesus Christ so assuredly expect as we do certainly believe.   

DOCT. VIII. From whence ariseth the certainty of hope.  
FOr the hope of us Christian men ariseth not from humane promises, neither is it nourished by humane merits, nor relieth it thereupon: but being supported and upheld by the only truth of divine promises confirmed unto us many ways, and sealed in our hearts; as likewise by the almighty power of God which promiseth, declared in general towards all believers, but most especially manifested in Christ, at what time he raised him up from the dead, and exalted him above all heavens to sit at his right hand; and again by the obedience of Christ alone, on whom we believe, and in whom we trust, it doth certainly and constantly expect the compliment or accomplishment of our salvation, to wit, the resurrection from the dead, the glorious coming of the great God, and our Lord and Saviour jesus Christ, and a full and plenary possession of an heavenly inheritance.   

DOCT. IX. That from faith ariseth also love and charity.  
WE believe also that true charity ariseth from true faith: for faith worketh by love, and thereby is declared the efficacy of faith. St. Paul teacheth that the 
a Gal. 5.6.  faith in Christ, which is most available is that which worketh by love: and to this purpose saith St. john, 
b 1 john 4.2.  He that loveth not, knoweth not God. Therefore we do not acknowledge them for brethren whosoever boast of their 
c jam 2.15, 16  faith, and yet have not charity: For 
d 26.  faith without works is dead.   

DOCT. X. That charity is the gift of God.  
WE believe also that even charity itself is the gift of God, whereby we are so affected that with all our heart we both love again and also glorify God the Father, and Christ our Redeemer; that we are inclined and moved to good will and bounty towards all men in general, yea even towards our enemies, but especially towards the Saints, and those which are of the household of faith. Therefore we condemn all those, which say that a man by his own natural powers may love God above all things. 
1 john 4.7.  For Love is of God, as saith St. john.   

DOCT. XI. The signs and tokens of charity.  
BUt we do not believe that to be true Christian charity, which agreeth not with that description set down by St. Paul in his first Epistle to the Corinthians, which is after this manner, 
1 Cor. 13.4.  Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself, is not puffed up, 
5.6.  Doth not behave itself unseemly, seeketh not her own, is not easily provoked, 
7.  thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth, Bearethall things, believeth all things, hopeth all things, endureth all things, etc.   

DOCT. XII. That our communion with Christ and his Church is cherished and maintained by love and Charity.  
WE believe that by true love and charity our communion with Christ and his Church is very much cherished, increased, and maintained: Forasmuch as love joineth together in one the persons loving and the persons loved. For St. john saith, 
a 1 Io●. 4 16.  He that dwelleth in love, dwelleth in God, and God in him.    

CHAP. XVIII. Concerning Repentance.  
ALthough all these, faith, hope, and charity, repentance, justification, the study of good works, and a holy life cannot really be separated one from another: Yet forasmuch as they depend one upon another, we know that in this regard they are to be distinguished, and we are to take them into consideration each apart, and inquire what they are, and what their efficacy is. We think good therefore briefly to set down our opinion and deliver our judgement concerning each of them, beginning with Repentance which is the perpetual individual, and inseparable companion of faith: For, although after justification it is perfected every day more and more: yet because no man is justified without Repentance, and the beginning thereof goeth before justification itself; Therefore in the first place we are resolved to declare what our faith and belief is concerning this.  

DOCTRINE I. That Repentance is necessary to our justification and so also to our Communion with Christ.  
WE believe that, to our true partaking of Christ's righteousness, and our communion with him, Repentance is necessary, whereby, turning from sin and from the world by change of mind and will, we may turn unto Christ, cleave unto him, and obtain in him and from him remission of sins, and be endued with his righteousness and holiness. For the first thing that 
a Matt. 1.4, 15.  john the Baptist and our Saviour preached was the Doctrine of Repentance, for the remission of sins. And Except ye Repent (saith our Saviour) ye shall all likewise perish.   

DOCT. II. What we understand by the name of Repentance.  
BY the name of Repentance we understand two things more especially. The first is true and serious grief and sorrow for sins committed against God; and that not so much for fear of punishment due unto sin, as that we have offended God himself the chiefest good, who is our Father and Maker. The second is a true change of heart and mind, will and purpose, and of our whole life: This part of Repentance, which properly is by Christ called Resipiscence, and by the Prophets, Conversion unto God, and Circumcision of heart, according to the Doctrine of the Apostle proceedeth from the former: for he joineth both together, saying, 
a 2 Cor. 7.10.  Godly sorrow worketh Repentance to salvation not to be repent of.   

DOCT. III. That Repentance is the gift of God.  
WE believe that Repentance is the gift of God, proceeding from his mere grace, not due to any merries or preparations of ours: according to what the Apostle saith, 
b 2 Tim. 2.25.  If God peradventure will give them Repentance to the acknowledgement of the truth, 
c 26.  And that they may recover themselves out of this snare of the devil: and according to the Prophet, 
d jer. 31.18.  Turn thou me; and I shall be turned: For thou art the Lord my God.   

DOCT. IU. That, for the stirring up of Repentance in us, God ordinarily useth the word of the Law and Gospel: and, That the hearing of them both in the Church is therefore necessary.  
GOd, to stir up Repentance in us, doth ordinarily use the expounding of the Law, which discovereth our sins unto us, and God's wrath against sin; as likewise the preaching of the Gospel, which declareth unto us remission of sins, and the grace of God in Christ: As it is manifest to every godly man which looketh into the holy Scripture: And therefore we judge that in the Church both are necessary, both the expounding of the Law and the preaching of the Gospel.   

DOCT. V The sum of the Doctrine concerning Repentance, and in all every where, and always necessary unto salvation to as many as are of years.  
THe sum then of our belief concerning Repentance every where and always necessary unto salvation to as many as are of years, is this; That Repentance is the change of heart and mind wrought in us by the holy Spirit, by the word of the Law and of the Gospel: whereby, Forasmuch as our sins and corruption of nature are (as the Law teacheth) things repugnant to the will of God, and so stand in need to be purged away (as the Gospel preacheth) by the death of the Son of God; We from our souls lament and bewail them, detest and abhor them, humbly confessing them before God, and begging pardon for the same, resolving upon amendment of life, and a constant study of innocency, and all Christian virtues, and therein exercising ourselves diligently all the days of our life, to the glory of God, and the edifying of the Church.   

DOCT. VI That simply and absolutely we condemn not those parts of Repentance commonly so called, viz. Contrition, confession of sins and satisfaction.  
COncerning the parts of Repentance before spoken of, we list not much further to dispute, being thoroughly persuaded out of the holy Scriptures that in brief it consists in a serious and earnest mortyfying of the old man and quickening of the new: the former whereof hath force and efficacy from the death of Christ, and the latter from his resurrection; the holy Spirit communicating both unto us. Yet simply and absolutely we condemn not that long ago received and yet retained distinction in the Schools, of the parts of Repentance, into contrition, confession of sins, and satisfaction: with this proviso that they be examined at the rule of the holy Scriptures, and not found to decline from the godly customs of the ancient Church. As concerning contrition, and confession of sins likewise both before God, and our brother whom we have offended; and before all the Church also, when it is expedient; they are not without testimony in the holy writ. Moreover if any man oppressed with the weight of his sins, and perplexed with tentations, is desirous to receive counsel, instruction, and consolation privately, either from a Minister of the Church, or any other Christian brother that is exercised in the Law of God: we dislike it not. Neither condemn we those Ecclesiastical satisfactions, of which Tertullian, Cyprian, and other Fathers speak, which consisted only in this, that the persons delinquent and offending should give unto the Church publicly some certain outward testimony of their true Repentance, which they called doing of penance. But we condemn those superstitions which having since been superadded, butchering of consciences, and wicked and ungodly opinions: whereby the benefit of the death and satisfaction of jesus Christ, who alone hath purged away our sins, and perfectly redeemed us from guilt and punishment, is much impaired.    

CHAP. XIX. Concerning Justification.  

DOCTRINE I. That whosoever are endued with the gift of Repentance, are endued also with the gift of faith, are engrafted into Christ, and in him justified.  
WHosoever 
a Isai. 56.2.  is poor and of a contrite Spirit, and detesteth his sins from the bottom of his heart, and repenteth him truly of the evil course of his life past, and 
a Psal. 32.6.  prayeth unto God with sighs and groans for remission of his sins, & 
b Matt. 5.6.  hungreth and thirsteth after the true righteousness of Christ: we believe that, as he is endued by the holy Spirit with the gift of true Repentance towards God, so also that he endued with the gift of a lively faith, and knit unto Christ his head as a member thereunto ordained from eternity: and that therefore in him he obtaineth remission of sin, and is endued with the perfect righteousness of Christ, and so reputed just, and absolved from all guilt, for the merits of Christ into whom he is engrafted; For thus saith the Apostle, 
c Rom. 8.1.  There is no condemnation to them which are in Christ jesus, and again, 
d 1 Cor. 1.30.  Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.   

DOCT. II. That whosoever for Christ, into whom he is engrafted, is reputed just, is also endued with the gift of inherent righteousness.  
FUrthermore we believe that, whosoever is for Christ, into whom he is by the holy Spirit engrafted, reputed righteous, and is also righteous indeed, having already obtained in Christ remission of sins and the imputation of his righteousness, he is presently endued with the gift of inherent righteousness in such manner that he is not only most perfectly and fully righteous in Christ his head, but hath also in himself true righteousness; whereby he is made truly conformable unto Christ: Although, whilst we are in the flesh our righteousness can never be so perfect, but still by reason of our corruption it will be blemished with many stains of sin. Concerning which kind of righteousness thus saith St. john. 
a 1 joh. 3.7.  He that doth righteousness, that is righteous works, is righteous. And both these kinds of righteousness the Apostle St. Paul always joineth together both in the Epistle to the Romans, and also in other Epistles, and further teacheth that by Christ they are both bestowed on the faithful: which also he confirms in his Epistle to the Philippians. 
Phil. 1. 1●  Concerning he latter kind of righteousness, whose fruits are made manifest unto men, we say that it is so evident a testimony of the former, that where it is wanting, we profess with the holy Apostles there can be no place for the former: So fare are we from losing the reins to all impiety, by teaching the Doctrine of justification by faith alone apprehending remission of sins, and the righteousness of Christ.   

DOCT. III. That, forasmuch as our inherent righteousness is always very imperfect through our fault, therefore before God we are justified by the righteousness of Christ only.  
BUt notwithstanding what hath been said, we confess that this inherent righteousness is through our pravity so imperfect, that by the righteousness of Christ alone, whereby our sins are not imputed to us, not only at the beginning of our conversion, when as of ungodly men we are made godly, but afterwards also even to the end of our life, we are justified before God, and accounted for righteous. The Prophet David saith as much, and the Apostle subscribes unto it, 
a Psal. 32.1. Rom. 4.7.  Blessed is he whose transgression is forgiven, and again, 
b Psal. 32.2.  Blessed is the man unto whom the Lord imputeth not iniquity; and again, 
c Psal. 143.2.  In thy sight shall no man living be justified. Therefore we conclude, that our true justification before God consists only in the remission of our sins, and the imputation of Christ's righteousness unto us.   

DOCT. IU. That by faith it is felt and found whether a man be justified in Christ, and that therefore he is said to be justified by faith.  
BUt because justification is not without the knowledge, sense, and assent of him that is justified (which is spoken and to be understood of those which are come to ripeness of years) and that sense is the sense of faith: Therefore we say that then at length a man is justified by faith, when he is engrafted into Christ, and upon a sense and feeling thereof is persuaded, that of the mere mercy of God, for the only obedience, satisfaction, and sacrifice of Christ, into whom he is engrafted, his sins are so remitted, that he is absolutely freed from all guilt and punishment due unto the same; and so persuaded that the perfect righteousness of Christ is in such manner imputed unto him, that thereupon he finds and feels that eternal life is as due unto him as it was to Christ; and so comes to understand that justification is merely and truly of grace and not due unto his good works.   

DOCT. V The confirmation of what was last said; and what it is to be justified.  
FOr first, in holy Scripture, as well in the Old Testament as in the New, but especially according to St. Paul, where he speaks professedly concerning this matter, to justify signifies to remit sins, and so to absolve from all guilt and punishment, to receive into grace and favour, to pronounce one righteous, and to account him for righteous; not such a one that is simply and absolutely unrighteous, but one that is no longer unrighteous, by reason of remission of sins obtained. And further, although whomsoever God in Christ hath from eternity elected to be his Sons, he doth acknowledge the same to be his in Christ, and of his mere grace makes them acceptable unto himself in the beloved: Yet, because we are never truly in Christ, until such time as we are by the holy Ghost engrafted and incorporated into him, and that cannot be wrought in us as many as are of years, until we be first endued with faith, and acknowledge Christ to be our righteousness, 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 persuaded that our sins, as once expiated and purged away by Christ, are no more imputed unto us, but are pardoned of God's mercy for the only merits of Christ; and likewise, that Christ's righteousness is imputed unto us for our own, wherewith being arrayed we appear righteous in the sight of God: An effect and manifest testimony whereof is (as I said before) our inchoate and inherent righteousness; which consists in the hatred of sin, and the love of righteousness, and the study 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 virtue of faith is either that, whereby we are justified formally (as the Schools speak) and by a true and proper righteousness; or that, for which we merit remission of sins and justification; or that, which as the first original and fountain of other virtues and all good works, draws along with it other virtues as charity, cleanness of heart, internal righteousness, and good works whereby we are justified: But, because it is as it were a light, whereby looking into the glass of the Gospel, we see what we are in Christ by the freewill and mere goodness 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 Christ's righteousness is apprehended by faith; so that faith is taken for the thing itself which is apprehended by faith: As it is 
a Gen. 1●. 6.  said concerning Abraham, 
b Rom. 4.3. Gal. 3 6. jam. 2.23.  Abraham believed God; and it was counted unto him for righteousness: to wit, that which he believed concerning the seed which was promised unto him, that is, Christ. For he is the righteousness 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 always confessed and do constantly confess, 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 forgiveness of sins, and the righteousness of Christ apprehended by faith; which is our only true righteousness: (For whatsoever inherent righteousness is in us, and what good works soever are done by us, such they are as will not abide trial before God's judgement, according to that of the Psalmist, 
a Psal. 143.2.  Enter not into judgement with thy servant: (o 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 only 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 confess, that not only 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 always 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 debtors: and holy David saith, 
b Psal. 32.6.  For this, that is for forgiveness of sins, shall every one that is godly prey unto thee: and Christ not once but always 
c ● Cor. ●. 30.  is made unto us righteousness, sanctification, redemption; 
d 1 joh. 1.2.  And he is the propitiation for our sins.   

DOCT. IX. That justification by faith alone is not fictitious and imaginary.  
BUt let no man think that we feign a kind of imaginary righteousness, having in us no foundation and efficacy. We repeat 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 only by remitting of our sins and imputing the righteousness 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 righteousness, and making us conformable unto the image of his Son. And, that this inchoate righteousness is a manifest testimony of the other true and perfect righteousness 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 only 
a Rom. ●. 15.  the grace of God, and the gift by grace, which is by one man jesus Christ, bath abounded unto many. For, as not only the disobedience of Adam was imputed unto us, but also the corruption of his nature was derived upon us: So likewise not only the obedience and righteousness of Christ is imputed unto us as many as are engrafted into him, but also his holy nature is truly communicated unto us, so that we become 
a 2 Cor. 5.17.  new creatures, righteous and holy in ourselves, followers of good works.   

DOCT. X. That inherent righteousness is increased by good works.  
AS concerning the former righteousness, we say that it is neither due unto our works, nor begun or increased thereby: But as concerning the latter, we confess 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 piety, 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 righteousness St. john saith. 
b Rev. 22.12.  He that is righteous, let him be righteous still. And therefore if we speak of this inherent righteousness only: we deny not but even by good works, and not by faith only, 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 righteousness which consists in remission of sins and the imputation of Christ's righteousness, and not by works: although by them is declared that a man is justified, and righteous.  
BUt if the question be moved concerning the former, our answer is, that a man is never justified by his own works, but always by faith alone properly: yet this we say, that by works it is declared whether or no a man he righteous as well by the one as by the other; forasmuch as no man is justified by the former, but he is also endued with the latter; & both are declared by good works: In which sense we do not doubt but St. james did speak.   

DOCT. XII. Errors condemned.  
WE therefore condemn all Pelagians, whose opinion it is that infants are conceived without sin, and therefore have no need of remission of sins, and the benefits of Christ, to their salvation: we condemn likewise those which teach that, although they have need of remission of sins, yet it may be obtained without faith on Christ: and likewise those which although they grant that there is need of faith on Christ, yet hold that not sufficient, but require also our works as merits, and those necessary for the obtaining of remission of sins; but especially we condemn those which have taught that this is done by their impious adorations, worshippings, and superstitions. Neither like we those which have delivered, either by word or writing, that we are not justified by any other righteousness but that which is inherent and within us: But yet again neither like we those whosoever have thought that remission of sins can consist without inward renovation and righteousness. We further condemn those, which think, that they may be justified by that faith concerning Christ which is commonly called historical, but by St. james no better the a dead faith, which is none at all. Last of all we condemn the opinion of those which have taught that a man is justified not by remission of sins, and the imputation of Christ's righteousness, but by the very essential righteousness of Christ, as they call it, really communicated unto us.    

CHAP. XX. Concerning the  of a man regenerate, and his power unto that which is good.  

DOCTRINE I. That those which are justified in Christ, are in him also regenerated, and from him receive power unto all that which is good.  
WE believe that as many as are engrafted into Christ, as they are in him justified, so also they are in him regenerated, and become new creatures, by the participation of his divine nature: and therefore, that they are made free, and receive from Christ himself, as members from the head, and vine branches from the vine, both power to eschew evil, and to follow that which is good: For the Lord himself saith it, 
a joh. 8. ●6.  If the Son shall make you free, ye shall be free indeed. And then are we made free, when we are ingrafs; t into Christ, and regenerated by his Spirit: For the Apostle saith it, 
a 2 Cor. 3.17.  Where the Spirit of the Lord is, there is liberty.   

DOCT. II. That Christ liveth and worketh in those which are regenerate.  
FOr we believe that 
b Gal. 2.10.  Christ liveth in us, as many as are regenerated by his Spirit; and that he liveth not idle, but 
c Pila. 13.  worketh in us both to will and to do of his good pleasure; and by his 
d Rom. 8.36.  Spirit also helpeth our infirmities.   

DOCT. III. That the man regenerate even in actions pertaining to the natural and humane life, carries himself more worthily than the unregenerate, and therefore is more free.  
SO the regenerate man, besides that he retaineth his will, always free from coaction (as even the unregenerate man himself doth) he doth in all actions pertaining to the natural and humane life, wherein the man unregenerate hath any power, carry himself fare better, and more worthily than the unregenerate doth: forasmuch as even in these actions he is moved by the holy Spirit illuminating his understanding, guiding his will and cogitations, and drawing forth actions out of a good fountain, that is, a good heart, and directing them to a good end, that is, to the glory of God. The holy Apostle teacheth us thus much where he saith, 
a 1 Cor. 10.31.  Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And therefore even in this kind of actions he is more free than the unregenerate; because he is not by his own lusts and concupiscences carried away unto these actions, as the unregenerate is: but being moved by the holy Spirit, whatsoever he thinketh, willeth, worketh, he doth all more circumspectly, more prudently, and more religiously, being always wholly intent upon this, that all may be done to the glory of God, his own salvation, and the good of his neighbour. For he always keepeth in mind that of the Apostle, 
b Rom. 14.7.  None of us liveth himself, and no man dieth to himself. 
c ●.  For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. And therefore he commendeth all his actions to the divine providence, and saith with St. james, or at least thinketh thus with himself, 
a jam. 4.15. ●  If the Lord will, I will do this or that, I will go to such a place or such a place; but always, If the Lord will.   

DOCT. IU. That for the attaining unto moral virtues also, the regenerate man is more free, and hath more power than the unregenerate.  
MOreover, although we confess that a man unregenerate by God's especial aid and assistance may attain unto moral virtues: Yet we believe that this especial aid and assistance is fare more excellent in the regenerate, and that for the presence of the holy Spirit, whereby he is illuminated, guided and governed. So that the b Fathers have justly demonstrated against the vain boasting of the Gentiles, that even those virtues which they call Moral, are in Christians fare different from those which have been or can be in Infidels 
a Tertull. Apolog. cap. 45. August. contra jul. Pel. lib. 4. cap. 3. At de Civit. Dei lib. 19 cap. 25. Orig contr. Cells.  and unbelievers: because in them they are no more but the mere shadows of virtues, but in true Christians virtues in deed truly so called.   

DOCT. V That for the understanding, choosing and performing the things of God, and which pertain unto his Kingdom, the regenerate man only is truly illuminated, guided, and governed by the holy Ghost.  
BUt we believe that for the understanding, choosing and performing of such things as belong to the true Kingdom of God, the regenerate only are so guided and governed by the Holy Ghost, that they only understand them, will them, and perform them. For the Apostle saith it, 
a 1 Cor. 2.14.  The natural man receiveth not the things of the Spirit of God, neither can he know them. But concerning the regenerate man he addeth, c But he that is Spiritual, 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 only 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 confess 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 mind 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  in the regenerate is still infirm and weak; in such sort, that we continually stand in need of God's fresh supply and assistance, and cannot do all that we would.  
BUt, because our regeneration is but only 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 slavery in the regenerate; much blindness in the mind and understanding, much pravity in the heart and affections, and many weaknesses and infirmities in all the powers of soul and body: So that we daily stand in need of a new supply of God's grace, whereby our minds may be more and more illuminated, our wills corrected and reform, and our powers to that which is good increased and perfected. And therefore as long as we are here in the flesh, our  is never truly and perfectly free, that is, having by its self sufficient power to eschew that which is evil, 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 necessary that all those things come to pass or be done, not what we have thought upon, but whatsoever 
a Act. 4. 2●.  his hand and his counsel have determined before to be done.   

DOCT. VIII. That God doth so rule and govern the minds 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 truly engrafted into Christ, they have their minds 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 ways, and by divers tentations, yet he never suffers them 
b jer. 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. Errors Condemned.  
WE therefore condemn 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, contrary to divers and those also most clear testimonies of Scripture, concerning the freedom of the regenerate from the slavery of sin, and their freedom also to that which is good, to say nothing of the injury which is done unto the holy Spirit, which both dwelleth and also worketh in us. And again we condemn those which will have a regenerate man so to be freed from all the slavery of sin, but he cannot sinne any more at all: We condemn them I say, because they hold that which is contradictory unto the word of God throughout the whole Scripture, and contrary also to daily 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 fare forth extenuate the power of the Spirit, and again do amplify the relics 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 jer. 32.40.  I will put my fear in their hearts, that they shall not departed from me: and the Apostle affirmeth that 
b 2 Tim. 2.19.  the foundation of God standeth sure, etc. And again, 
c Philip. 1.6.  He which hath begun a good work in you will perform (or finish) it until the day of jesus Christ.    

CHAP. XXI. Concerning good works.  

DOCTRINE I. That those which are engrafted into Christ, have also from thence both to live themselves, and also to show forth the works of life unto others: and that this is the chief end of being engrafted into Christ.  
AS the vine-branch from the vine draweth not only for itself sap and nourishment, whereby itself 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 engrafted, not only life whereby they live themselves, but also wherewith all to show forth the fruits of good works, to the glory of God, and the edifying of the Church: For the Lord himself saith, 
a joh. 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 jesus 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. ●. 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 sin; 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 
f Coloss, 2.18.23.  show of much piety, and divine worship: yet, they are 
g Matt. 15.8, 9  not to be reckoned in any wise amongst good works, and such as are pleasing and acceptable unto God.   

DOCT. III. That good works are not done of us as of ourselves, but by the virtue and power of Christ's spirit.  
AS vine-branches, or olive-branches bring not forth fruits of themselves, but by virtue of the vine, or olive-tree whereinto they are engrafted: So we likewise do not of ourselves do good works, but by virtue of Christ's Spirit, into whom we are incorporated, and from whom we draw even that life, by which we live; Christ himself working in us by his Spirit 
a Phil. 2.13.  both to will and to do of his good pleasure. 
b joh. 15.5.  For without me, saith he, ye can do nothing.   

DOCT. IU. That good works are not the cause, but the effects of our union with Christ, and our justification, and our life.  
ANd further, as vine-branches or olive-branches do not therefore bring forth good fruit, that so they may be engrafted into the vine or olive-tree, or themselves receive life; but therefore fructify, because they are already engrafted into the vine, or olive-tree, and live therein: from whence it follows, that their good fruits are not the cause of their engrafting, or life; but the effects and manifest signs thereof. Just after the same manner, do we believe that the case stands between Christ and us; as St. Augustine sufficiently teacheth, 
August.  where he saith, That good works do not precede, or go before, a man that is yet to be justified, but follow after a man is justified. And therefore we constantly believe and confess, that by works (to speak properly, and concerning justification of life) a man is not justified, but declared to be justified.   

DOCT. V That, although we by our good works are not justified, yet others thereby oftentimes are edified unto salvation.  
BUt yet this we add, that as trees themselves are not nourished, nor receive life from their own fruits, and yet others are nourished and live thereby, as men and other living creatures: So, notwithstanding we by our works are not ourselves justified, yet others thereby are very much edified, and by our example excited and 
a Matt. 5.16.  stirred up to glorify God, and to seek the true righteousness and life in Christ, and are thereby saved: For the Apostle himself 
b Rom. 11.13.  saith that he did therefore magnify (or illustrate) his office among the gentiles (viz. by his diligence and sanctity of life) that he might provoke to emulation those which were his flesh, and so save some of them: and in another place he 
c 1 Cor, 7.16.  saith that it may so come to pass that the unbelieving husband or wife may be saved by the wife or husband which believeth, that is, which performeth a Christians duty in leading a godly and holy life: and again writing to Timothy he saith that if he look diligently unto his office, that is the office of a Bishop, he shall both save himself and others.   

DOCT. VI That we do not condemn good works, although we deny that a man is justified thereby.  
WHerefore, although we deny that good works are to be done of us to this end, that we may be justified thereby; forasmuch as this would overthrow the righteousness which is the free gift of God, and the whole benefit of Christ: we do not therefore condemn the study of holy life, and good works; yea we commend the same, and exhort thereunto with all vehemency, upon all occasions.   

DOCT. VII. That there are many, and those very weighty reasons why we ought to be exercised in the study and practise of good works.  
FOr there are declared unto us in holy Scripture many, and those very weighty reasons, why we ought diligently to exercise ourselves in the study and practise of good works, although we are not justified thereby: Of which reasons some have reserence immediately to the glory of God; others belong to the salvation of our neighbour, and the good of the Church; and others tend to our thankfulness towards God, as likewise to our own salvation. 1. 
a Matt. 15.16.  They are commanded by God: And him we must absolutely obey. 2. a God is thereby glorified: And we must by all means promote this glory. 3. God hath therefore elected, created, and redeemed us, 
b Tit. 2.12.  that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world: And we must not disappoint him of his end. 4. They please God; 
Act. 10.35. Col. 1.10.  for he c loveth righteousness and hateth iniquity: And whatsoever pleaseth God we ought to do, although there should come no profit thereby either to our neighbour or ourselves. But unto our neighbour, and the Church especially, cometh much profit thereby, not only as concerning the body & external things, but the soul also and eternal salvation; whilst by our example (to let pass other things) the elect are 
a Heb. 10.24.  provoked to the like study of piety, and practise of good works. And, as concerning ourselves, they are profitable unto us many ways. I. 
b 2 Pet. 1.10.  Because by our good works, as the effects of our election and vocation, we make them both sure, both to ourselves and others. 2. 
c Tim. 1.6.  Because faith doth not only demonstrate and show forth itself by good works as the fruits thereof, but also is exercised, stirred up, strengthened, and increased thereby; as also all Moral virtues receive strength and increase by daily exercise. 3. Because, as we 
d Eph. 4.30.  grieve the holy Spirit by our sins; So by our good works we make him glad, and are ourselves filled with spiritual joy and gladness in our hearts and consciences, and resist the devil's temptations. 4. 
e Deut. 28.1. etc.  Because, as by eschewing sin we escape many punishments; So also following the study and practise of good works we obtain of God manifold blessings, both in this life, and in that especially which is to come. 5. and lastly, 
f Eph. 2.10.  because they are the way by which God ordinarily leadeth this elect unto eternal life: and 
a joh. 15.6.  unless the vine-branch bring forth fruit, it shall be cut off and cast into the fire.   

DOCT. VIII. That unto our good works a reward is promised and given, but yet of grace, and for the merits of Christ.  
FRom whence we understand that although by our good works we 
b Luke 17.10.  cannot (to speak properly) merit unto ourselves the possession of a celestial inheritance (for 
c Rom. 6.23.  The gift of God is eternal life:) Yet we may 
d Matth. 5.7.  obtain it as reward; but yet of the mere mercy of God, and for the merits of Christ.   

DOCT. IX. Errors condemned.  
WE therefore condemn all those, who standing upon the condignity of their works, do teach either that remission of sins, or eternal life, or any other good whatsoever is due unto them. For 
e Luke. ●●. 10.  though we should perfectly keep all God's commandments, yet even then should we be but unprofitable servants: But there is no man, no though he be engrafted 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 fare 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 fare from being necessary, that they make nothing at all unto our salvation. For 
a ●eb. 11.6.  how can a man be saved without faith? and, 
b jam. 2.20.  How can faith be lively without the study and practise of good works? and, 
c 1 Tim. 1.19.  How can a man hold faith unless also he keep a good conscience? and, How can a man keep a good conscience, unless 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 condemn 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 condemn 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 Purgatory: 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 men's, 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 profess the name of Christ there is some controversy concerning them both.  

DOCTRINE I. That Invocation is due to God only, and therefore also to jesus Christ.  
AS concerning religious Invocation, we believe that it is 
a Deut. 6.13.10.12, 20.  due only to the true God (that is the Father; the Son, and the holy Ghost) and therefore to jesus Christ our Advocate, and to none besides. 
Matt. 4.10.  That Invocation is due to God only, 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 Mediator and Advocate, we have sufficient testimonies in the Acts of the Apostles, in the Epistles, and in the Revelation. And as we are expressly 
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 express 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 only in God and in jesus Christ, as we are taught in holy Scripture, and all the true Catholic Church confesseth in the Apostles Creed which is daily 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 jer. 4. 〈◊〉  in judgement, and in righteousness (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 mouths, is not simply condemned; but the taking of it in vain, and falsely. And it is a received custom amongst all nations from the foundation of the world to take an oath, when it makes for the glory of God, and the benefit of a neighbour. And (to say nothing of the perpetual 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 Gospel, & 
b jam. 5.12.  St. james in his Epistle is not repugnant to ours. For their purpose was to show the true meaning of the commandment concerning swearing, and they spoke only against the abuse thereof.   

DOCT. III. That, when we swear, we are to swear by God only, and by no other.  
WE believe that, when we are to swear, no other is by us to be called upon as the witness 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 only is this honour and worship due, to be appealed unto by us as unto a witness, and avenger on our souls, if we observe not what by oath we have promised.   

DOCT. IU. That such oaths as are just, and lawfully 
* Or taken.  made, are to be kept and observed by us.  
HE reupon we confess 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 falsely.   

DOCT. V That oaths concerning 
* , Or unlawful.  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 unlawful.  wicked and ungodly, that is to say, repugnant to the Law of God: Therefore much less ought we to confirm any such thing by an oath, interposing the name of God. But if any such oath of itself unlawful be taken, we affirm 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, etc.  Gospel concerning Herod.   

DOCT. VI That such oaths as cannot be kept without transgressing Gods Law, are not to be kept; although some of them of themselves be not unjust or unlawful.  
ANd this also we add, 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 unlawful. And therefore (to instance in a particular) If any man hath bound himself by an oath, never to marry; which oath he cannot keep without manifest transgressing of the divine Law: we determine that he is in no wise to keep that oath.   

DOCT. VII. Errors condemned.  
WE therefore condemn all those, whosoever invocate or adore, call upon or worship either idols, or dead men, or any thing whatsoever without life: As likewise all Anabaptists, who simply and absolutely condemn all manner of oaths, contending for this, that it is not lawful for a Christian man to swear in any kind: And again, those who call upon any other besides God, to be witness to their souls and consciences: And to conclude, all those whosoever contend for this, that vows and oaths, though of themselves impious, and such as cannot be kept without wickedness, are yet notwithstanding to be kept.    

CHAP. XXIII. Concerning the Church of Christ in general.  
BEcause the Church of Christ, which is his body, is known to consist of such as by the bond of the holy Spirit are knit unto him, as members unto their head; And again, the word and the Sacraments are the means by which men are knit unto Christ, and these means no where to be had but in the Church; And further, whosoever are endued with the gifts and graces of Hope, Charity, Repentance, Study and care to exercise good works, do belong unto the Church: Therefore we judge it worth the pains, to declare what is our belief concerning the Church, especially seeing that there be very great controversies about this article above all the rest. And first we will speak of the Church of Christ in general: and so we make confession of our faith with all the Church. Afterwards we will speak in special of the Church Militant, and what pertaineth thereunto.  

DOCTRINE I. An Article of faith concerning the Church out of the Apostles Creed.  
WE believe the holy Catholic Church, the communion of Saints.   

DOCT. II. What we understand by the name of the Church, and the description thereof.  
BY the name of Christ's Church we understand a certain number and company known unto God, both of Angels, and Men which are not only predestinated and elected to have perpetual communion with Christ, and mutually one with another, as also to worship the true God perpetually according to his will and commandment, and to love one another with sincere and perpetual love and charity; but are also in time effectually called by the holy Spirit out of the number of others, and nearly united unto Christ, and so true Saints indeed: begun from the foundation of the world, and by a continual succession even unto these times gathered together and continued by the bond of the holy Spirit; and to be continued even unto the end of the world, yea to all eternity: in part already triumphing with Christ in the heavens, and in part as yet militant on earth for Christ, with sundry enemies, preaching and hearing the word of the Gospel, administering and receiving the holy Sacraments, and in public and private looking to the observing & keeping of Christ's commandments.   

DOCT. III. That the Church is a company consisting of many.  
THat the Church is a company consisting of many, and as it were a body compounded of divers members, we are taught in holy Scripture; where it is called 
a Eph. 1.23.  the body of Christ which is distinguished by divers members; as also 
b john 10.3, etc.  a flock of sheep, and the Kingdom of God, and 
c Heb. 11.10.  a City, which consisteth of divers Citizens; and by other such like names.   

DOCT▪ IU. That the Church consists only of the elect which are already incorporated into Christ.  
ANd that these many, whereof the Church consisteth, are none other but the elect, which are already engrafted into Christ, and endued with sanctity from him, we are likewise taught abundantly out of the said holy Scripture, both in other places, and especially in the Epistle to the Ephesians, where the Apostle speaking of the Church and the members thereof, saith that we are 
a Ephes. 1.4.  chosen in Christ, 
b 7.  to have redemption in him; 
c 13.  being sealed with that holy Spirit of promise: 
d 22.  that Christ was given to be the head over all things to the Church, and e that the Church is his body. Such a body therefore it is, whose members are every one, by one and the same Spirit both knit unto Christ their head; and likewise one together with another: from their head they receive life, and from him they are endued with sanctity, so that the whole body of the Church is truly holy, and therefore is called the holy Church.   

DOCT. V That the holy Angels are not excluded from the body of the Church.  
ANd yet from this body of Christ, which is the holy Church, we do 
23.  not exclude the Angels; and that for these reasons following. 
a Heb. 12.22.  1. Because the Apostle speaking expressly and plainly of the Church, includeth therein even the Angels also. 2. 
b Eph. 1.10. Coloss. 2.10.  Because they together with us under one and the same head, which is Christ, are gathered together into one body; and Christ is manifestly by the Apostle called the head of the Angels. 3. 
c Rev. 22.9.  Because they call themselves our fellow servants, and have with us the same Father, and worship the same God; and we are all to be together for ever in the same City 
d Heb. 12.22.  the heavenly jerusalem. 4. And lastly, Because they are holy. And the Church is the communion of all Saints.   

DOCT. VI That reprobates and hypocrites, although they be in the Church, yet they are not of the Church.  
WE therefore upon good grounds do believe and profess that reprobates and hypocrites, although they have their dwelling in the Church, and converse with the Saints, yet they are not of the Church, nor any members thereof; forasmuch as they are not truly united unto Christ the Head, nor endued with his Spirit, and therefore not truly holy: For the Apostle St. john speaking of certain hypocrites saith thus, 
a 1 joh. 2.19.  They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. They are not therefore of the Church, whosoever do at length revolt from Christ, and not retain perpetual communion with Christ and with all the Saints: howsoever they may for a time seem great & worthy men in the Church, either bearing rule and authority in a Christian Commonwealth, or being set over the whole Church. For they are the members of Satan and not of Christ, whosoever have not the Spirit of Christ, but of Antichrist.   

DOCT. VII. That the Church of Christ always was and is but one only.  
ANd we confess that the Church of Christ always was and is one only: because the body whereunto Christ was given by his Father to be the Head thereof, always was and is but 
a ●ph. 4.4.  one; one only Spirit, whereby all the members of the body have their connexion together with the Head; 
b 6.  One only God, to worship whom and to glorify him for ever, we are all elected and called; 
c 5.  one faith of all believers, one salvation, and one celestial inheritance: in regard whereof Christ always 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 truly joined unto Christ. And therefore we say that the communion of all Saints is one; and we are persuaded out of holy Scripture that whosoever do make a final 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, jesus 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 always 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 wisdom, and inflame it with the ardent heat of divine love, and effectually move it unto all good desires and good works, and perpetually guide, govern, and preserve it. For besides daily 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 jesus 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 hypocritical Church itself; forasmuch as the Prophets did foretell thus much, and the Apostles also have confirmed it. But we believe and confess 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 only, to wit, jesus Christ.   

DOCT. IX. That this Church is truly holy.  
FRom whence also it follows, that this Church is truly 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 draws the Spirit of Sanctification. 4. Because, whatsoever sanctity is in the Head, all the same is imputed to every particular member.   

DOCT. X. That the Church is also truly Catholic.  
WE confess also, that it is truly Catholic, that is, Universal: Because the Head thereof is Catholic and eternal; 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 eternal happiness.   

DOCT. XI. That this one only 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 only, 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, fight still with flesh and blood, 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 general, 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 explain 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 company of men 
a Eph. 1.4.  chosen unto eternal 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 kingdom of the Devil unto the kingdom of God; gathered into one body under one 
c Eph. 1 22.  Head which is Christ, and so truly justified and sanctified, wheresoever they be, and how many or how few soever they be; do hearty and with one consent profess the same faith in God and in Christ, the same hope of a celestial inheritance, and that for the only merits of Christ, the observing and keeping the same commandments given by Christ, and therefore brotherly love one towards another, and charity 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, etc.  fight for the kingdom 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 eternal happiness: Amongst whom there are also many reprobates, and ungodly 
b Matt. 13.5, etc. and 21. 1 joh 2.19.  hypocrites professing the same Christ: But as they are themselves nothing less than of the Church, so neither doth their hypocrisy and ungodliness 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 chaff; 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. john confirmed it in his Epistle, where he said thus, 
c 1 joh. 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. The differences between the Church Triumphant and the Church Militant.  
ALthough the Church Triumphant and Militant are but one and the same Church; yet it is easy to be understood what a great deal of difference there is between them. For (besides that this Militant Church doth consist only of men, whereas the Triumphant hath the blessed Angels also annexed and present) here we have need of the preaching of the word, the administration of the Sacraments, and discipline concerning life and manners; which things have no place in heaven. Again, from that are excluded all the ungodly, and hypocrites: but in this there are good & bad mixed together. And again, those our brethren which are in heaven being now at liberty, do triumph over their enemies, and rejoice with exceeding great joy, being present with the Lord, and beholding him face to face: But we must still wrestle with flesh and blood, with the world, with sin, and with Satan the Prince of this world; and we see here but darkly as in a glass, being absent from the Lord. And last of all, it is so always one & the same, that it is neither divided into parts, nor subject to any change; neither of which can be said truly of the Church Militant.   

DOCT. III. That the Church Militant is in such sort one and the same, and that Catholic: that yet notwithstanding it is not with it always after one and the same manner; and besides, it is distinguished into divers particular Churches.  
WE therefore acknowldge that, although the Militant Church always was and is one and the same, and that Catholic; because it always had from the foundation of the world and in all places one and the same Head, which is Christ, who knitteth and uniteth unto himself into one body all the elect gathered out of every nation: Yet it neither was nor is with it always after one and the same manner; and besides, it is distinguished into many particular Churches, being as many and divers members thereof, according to the variety of times, places and people. For in the earthly Paradise before sin, it was with it after one manner; after sin, and before the flood, and in the time of the Patriarches, after another; under the Law, after another; & under Grace, after another; and in the time of Christ amongst the jews only, after another; and after Christ's glorification after another, being by the Apostles gathered out of jews and Gentiles, and that not in one place, but in many; nor out of one people, but many; nor retaining at all times and in all places the same ceremonies. In which respects we are wont to say, that it was one before Christ, and another after; and that the Church of the Old Testament, but this of the New; and that again we read was wont to be called the old people, and this the New. And as concerning particular Churches, we read of one at Rome, another at Corinth, another at Ephesus, and others in other places.   

DOCT. IU. That the Catholic Church being but one consists of many particular Churches.  
AGain, although for many and divers respects already signified there always have been and yet are many, and divers, and particular Churches: Yet we acknowledge, that, as concerning the substance, there always hath been but one and the same, consisting of them all; and that Catholic, and Apostolic, and Holy. One; Because it always was and is gathered into 
a Eph. 1.23, &  one body under 
b 4.4 Eph. 1.22.  one Head jesus Christ, by 
c Eph. 4. ●.  one and the same Spirit; And, because there is 
d 5.  one faith of all, and one confession of the faith. Catholic; Because it is extended to all times and places, and consists of all kinds of persons and people. Apostolic; Because it was 
e Eph. 2.20.  founded upon the foundation which the Apostles laid, that is jesus Christ; and built upon the doctrine of the Apostles, which was also the doctrine of the Prophets, from the foundation of the world: and Holy; Not as if it had no sin; but because, inasmuch as it is engrafted into Christ, and endued with the gifts of repentance and faith, therefore no sins are imputed unto it, but it hath obtained free pardon of them all: and again, because it is made partaker of Christ's Spirit sanctifying, and regenerating: and further, because the righteousness and holiness of Christ is imputed unto it; in which regard it is said to be 
a Eph. 5.27.  without spot or wrinkle, that is, in Christ her 
b 23.  Head and husband.   

DOCT. V How it may be known concerning particular Churches whether they be true Churches or no.  
AS concerning particular Churches, we believe that it may be known whether they be true Churches gathered together in the Lord; by this, if they have their building according to the will of the Lord jesus, that is, on the 
c Matt●. 28.19.  preaching of the Gospel, the administration of the Sacraments instituted and ordained by Christ, and the 
d 20.  keeping and observing of his commandments. We therefore acknowledge those for the true Churches of Christ, in which first of all the pure doctrine of the Gospel is preached, heard, and received; and so received and that only, that there is neither place nor care given unto any other which is contrary thereto. For both these are the properties of the flock or sheep of Christ: both to 
a joh. 10.4.  hear the voice of their own shepherd, and 
b 5.  not to follow a stranger. And again, in which the Sacraments instituted by Christ, are as fare as it is possible to be done, rightly and duly administered and received, that is, according to Christ's institution; and where also such Sacraments as are but the inventions of men are not received: And last of all, in which the Discipline of Christ hath place, that is, where both publicly and privately by 
c Matt. 1 8, 15, etc. Tit. 1.9.  admonitions, corrections, and where need shall require, by excommunications also, but yet out of charity, care is taken for the keeping and observing of Christ's commandments: that so all men may live a sober, righteous, and godly life, to the glory of God, and the mutual edification of one another. For where wickedness and all manner of uncleanness in life goes openly unpunished, and notorious offences, contrary to the doctrine of Christ, scape without censure, there we believe that some good and godly men may be found; but that a godly and Christian congregation is there, we believe not. For this the Lord himself saith, 
a john 13.35.  By this shall all men know that ye are my disciples, if ye love one another. But what love can be there, where no care is had that according to the doctrine of Christ, when brethren sin they may be corrected, and repent, & be gained unto the Lord, and saved.   

DOCT. VI From what succession of Bishops it may be demonstrated, that some Church is Apostolic.  
SO also we acknowledge, that from the perpetual succession of Bishops in a Church, yet not any succession be it what it will, but such as hath also the continuation of the Apostles doctrine; We acknowledge, I say, that it may be truly demonstrated from such a succession, that such a Church is Apostolic: As of old the Church of Rome, and the succession of the Bishops thereof even unto the times of Irenaeus, Tertullian, Cyprian, and some other: insomuch that those Fathers did not without cause appeal thereunto, and to other such like, in their accustomed citations of the Heretics of their time. But as on the one side, as concerning those Churches in which the Apostles doctrine together with Christian discipline, and the right administration of the Sacraments is retained pure, although they were not planted by the Apostles, neither can show the perpetual succession of their Bishops without interruption even from the Apostles time, yet we do acknewledge them for Churches truly Apostolic, and say with Tertullian and others of the Fathers that they are so to be acknowledged: So on the other side, what Churches were planted and watered by the Apostles themselves, although they can demonstrate unto us the continual succession of their Bishops without any the least interruption, yet if they cannot demonstrate unto us as well the continuation of the Christian and Apostolic doctrine, as the succession of their Bishops, we may acknowledge and confess that they have been indeed Christian and Apostolic Churches, but that they are such now we cannot acknowledge. For as it is not the cap or the hood that makes a Monk (as it is in the proverb) but piety and sanctity of life: So neither is it the succession of Bishops, but the doctrine of Christ, and Christian Religion, that makes a Church truly Christian.   

DOCT. VII. That, not any consent whatsoever, but only that which is in the doctrine of Christ, sufficeth to evidence that some are true and Christian Churches.  
SO also we conceive, that it cannot be evinced from any kind of agreement of Churches amongst themselves that they are the true Churches of God; seeing there has been the greatest unity and concord even in the Synagogues of the jews, and the assemblies of the Turks, as also heretofore in the conventicles of the Arrians and Donatists: but we judge them only to be demonstrated as such, from their consent in the purity of Christian Doctrine and true piety. For when the Apostle saith, I beseech you, 
1 Cor. 1.10.  brethren, by the Name of our Lord jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgements: he means in that Lord jesus Christ, by whose Name he did request them to that unanimity.   

DOCT VIII. That the being of Churches is not destroyed by every kind of dissension that may arise in them.  
Nevertheless we are not so unjustly rigid against those, wherein there is not a perfect harmony, and the same judgement concerning all particulars, as therefore to deny them to be Christian Churches. Because, as any kind of concord does not constitute a Church so neither does every dissension whatsoever destroy it; provided this fundamental principle, that there is such a person as Christ, true God and true Man, the true and perfect Saviour, be firmly acknowledged, and so the whole sum of Apostolical Doctrine, which is delivered in the Creed, be received with universal assent.   

DOCT. IX. The same further asserted.  
FOr as reprobates and hypocrites do not hinder Churches from being truly such, by their being members of them; so likewise those dissensions in the Churches, which are raised either by wicked men, or amongst the godly themselves through the weakness of the flesh or ignorance, are not sufficient to abolish them: which is attested by the Apostle, when speaking concerning the ministers of true Churches, he saith, that upon the same foundation some do build gold, silver, precious stones; but others, would, stubble, hay. And in the Epistle to the Philippians, 
Chap. 3. vers. 15.16.  having first explained the sum of Christian Doctrine, and exhorted them all to prosist in the same, he subjoines, But if any thing ye be otherwise minded, God shall reveal even this unto you: Nevertheless whereto we have already attained, let us walk by the same rule, let us mind the same thing. For otherwise, if where ever discords happen to arise touching Religion, there are not to be acknowledged any true Churches, than were not the Corinthians, in the time of St. Paul, the Church of Christ, since not only many schisms distracted them, while one professed, I am of Paul; another, I am of Cephas; and a third, I am of Apollo: but also strange contests and controversies about Religion had filled them with feuds and animosities. So also will it follow in Galatia: for in those Churches, soon after they had been excellently planted and constituted by St. Paul, there crept in many seducers, by whom divers heresies were sowed among them. In a word, it must be concluded from thence, that there never were any, either in the East or West, that could be truly said to have been Churches; because they were never free from contentions, not only raised between the Catholics & Heretics (which had degenerated from Catholics) but even among the holy Fathers themselves, as Histories abundantly witness: insomuch, that the Christians, by reason of those dissensions and sects, used to be derided and mocked by the unbelieving gentiles upon their theatres; as we have experience of the like usage at this day from the Turks and jews upon the same cause. But as in the primitive Church, it did not follow from those disagreements of the Christians, that they were not therefore the people of God; so neither can it with equity be otherwise reputed of us, but that we have reason to affirm the contrary to be thence deducible; it being the property of the good wheat, viz. of the Gospel, by which the Churches are gathered to Christ, that where that is sown, the enemy (Satan) should soon after scatter his tares in the same field. Neither indeed were the champions of darkness, as Simon, Menander, Ebio, Cerinthus, Valentinian, and other the like plagues, heard of any where more, or sooner, than in the Church, & that upon the first preaching of the Gospel of Christ. Besides, that the Church at present in the world, could not truly be termed the Church Militant, had it not enemies both within and without, wherewith perpetually to encounter.   

DOCT. X. That the peace of the Church is not to be disturbed, or schisms raised upon every difference in doctrine or ceremonies.  
MOreover, we do not approve, that any man should make a separation from his own Church, or disturb the peace of the Churches, and infringe brotherly love; much less that one Church should condemn another, for every difference in doctrine or ceremonies, where the foundation is retained: as heretofore Victor, Bishop of Rome, when he went about to excommunicate the Churches of Asia, because they dissented from him in some rites, was deservedly reproved by Irenaeus Bishop of Lions. For the Apostle would not have schisms caused in the Church, or the Churches condemned, because of building stubble or hay upon the foundation, seeing the Church does not cease to be a Church, and that holy, and the beautiful spouse of Christ, although she be black, or have a few wrinkles and moles. In brief, 
Ca●t. 1.5. and 2.10. Eph. 5.27.  although errors and defects are not to be connived at; yet wheresoever the foundation and principles of the Apostolical Doctrine are firmly held, and so no manifest idolatry admitted, we conceive that peace and communion is to be embraced with those assemblies, as with the true Churches of Christ: so great is the regard we ought to have of the unity of the Churches.   

DOCT. XI. That we ought to endeavour the unity of the Catholic Church.  
THerefore forasmuch as that one whole, and Catholic Church now Militant on earth is composed of several particular Churches as of its parts; if we ought to seek unity in the Lord with every particular, than we cannot but acknowledge it much more our duty to endeavour the unity of the whole Catholic Church.   

DOCT. XII. What is to be understood by the unity of the Catholic Church.  
BY the unity of the Catholic Church we understand the conjunction of all the elect and regenerate, in what parts of the world soever with Christ their head, and amongst themselves in one body, wrought by the holy Ghost; which in the Creed we call the communion of Saints.   

DOCT. XIII. What is meant by the unity of the Catholic Church.  
BY the unity of the Catholic Church we understand that conjunction made by the Holy Ghost of all the elect and regenerate, in what parts of the world soever, with Christ the Head, and amongst themselves into one body; which in the Creed we call the communion of Saints. For the Apostle also describing this unity, teacheth that the Church is a body, 
Eph. 1.12. 1 Cor. 12 12. Col. ●. 18. Eph. 4.12. Eph. 2.15. Rom. 8.11.  consisting of divers members, whose head is Christ, building up all believers into one man by his Spirit, quickening, acting and preserving them. Therefore the unity of the body and all the members with the head, and amongst themselves, is the unity of the Church, as St. Augustin hath also defined it against the Donatists, T. 7. de unitat. Ecclesiae c. 2.   

DOCT. XIII. That the unity of the Church doth summarily consist in the same faith in Christ, and in love toward the brethren.  
BUt insomuch as God useth both our faith in Christ, which is implanted in our souls by the word of the Gospel and by the Sacraments, and also our charity with the duties thereof towards our neighbour, as the means to preserve and cherish this conjunction; yea further, since these are the manifest testimonies of the communion of the Saints and their conjunction with Christ, therefore we confess in sum, that the unity of the Catholic Church consists in the unity of faith, and in the bond of brotherly love: that is, that we do all embrace with true faith the same doctrine which the Prophets and Apostles have delivered us in their writings, and profess it in the purity thereof; that we retain the same Sacraments, which Christ hath instituted, entirely, and no other; that we do not neglect the discipline appointed and commanded by Christ; in which mutual affection is exercised, and the salvation of an offending brother is aimed at; and lastly that we love one another, and practise all the duties of charity.   

DOCT. XIV. A confirmation of the former doctrine.  
FOr we conceive, that by what means divers people are gathered into one body, by the same also they are preserved in union, and become more and more established therein. Wherefore since the gathering of the Church is neither effected nor preserved properly by ceremonies; but by the holy Ghost, by the word, by faith, charity, and the observance of God's commandments; it can not be doubted but that the unity thereof is retained and cherished by the same. Which is also attested by the Apostle to the Ephesians, 
Eph. 4.2, etc.  where treating of the Church's unity, he teacheth it to consist in these things, without making mention at all of ceremonies.   

DOCT. XV. That, although unity in ceremonies be not requisite in all places and times, yet wherever it is embraced it ought not to be disturbed.  
Nevertheless we deny not, but that unity also in the ceremonies and rites of every Church ought to be retained and endeavourd as fare as possibly may be with safety of conscience. For there are two kinds of things wherein the unity of the Church may be; namely, in some which are delivered in the word of God, and in others which are not so; of which last sort are many Ecclesiastical ribs and ceremonies. In which respect as we believe unity in the former to be every where and always necessary; we conceive that although it be not absolutely necessary as to these latter, but profitable to have several distinct rites according to the diversity of places, and various conjuncture of times, yet where any of these particular matters is certainly ordained and admitted, there unity ought to be retained in these kind of rites, and Ecclesiastical orders not to be disturbed; according to the rule of the Apostle, 
1 Cor. 14.40.  That all things be done in the Church decently, in order, and to edification. Concerning which matters we likewise very much approve and commend two Epistles of St. Austin to januarius, Epist. 118, and 119.   

DOCT. XVI. The conclusion concerning the unity of the Church.  
THerefore, seeing Ecclesiastical unity is of two sorts; one essential, and so of itself always and every where necessary, and consequently proper to the Catholic Church; the other accidental, and mutable according to the divers occasions of times and places, and thence proper to particular Churches: we believe it is not lawful for any person to separate from the former at any time or for any cause, it being no less then to departed from Christ and God, to renounce the holy Ghost, and divide himself from the whole body of Christ; which is altogether a perfect and execrable Apostasy. But we are of opinion that to desert that which is accidental, in consideration of returning to and maintaining that which is essential, is not only lawful but necessary for every man; and the rather, if those rites and ceremonies, wherein the unity was, be corrupted with several superstitions: but especially, if even the Sacraments instituted by Christ be perverted or wholly abolished, so that a good conscience cannot partake of them. And how much more, if the heavenly truth be banished from them, and the doctrines of devils preached and descended in stead of them? and further, when you shall not be allowed so much as to be silent, but compelled either to renounce God's truth, and subscribe to diabolical lies, or pay your life for your refusal?   

DOCT. XVII. That, whoso hath departed from the Roman Church, hath not thereby broken the unity of the Church, and forsaken the body of Christ.  
FOrasmuch therefore as we are accused of Apostasy from the Catholic & Apostolic Church of Christ, and censured to have broken the unity thereof, in regard we refuse to communicate any longer with the assemblies of the Roman Church in their wicked superstitions and Idolatrous worship; but choose rather to follow the old doctrine, worship and discipline, revived through divine mercy by the servants of Christ; we protest before God and his Angels and the whole Church to the end of the world, that they do a high injury not to us alone, but even to the holy Ghost and all the primitive Church; since we have neither done not do any thing in this particular, whereunto we have not been commanded by the holy Ghost, and taught by the Fathers, and likewise informed of by the Popish Doctors themselves.   

DOCTOR XVIII. The same confirmed.  
FOr our Lord giveth particular advertisement, 
a 1 Cor. 5.11. 2 Cor. 6.14, etc. Tit. 3.10. Rom. 16.17.  that weeschew communion with idolaters and obstinate apostates and heretics in their idolatries and heresies. 
b C. 24. q. 1. c. 24, and 26. and q. 3. c. 9  Nor have the Fathers taught otherwise (as they are produced for witnesses hereof even in the Decree itself, then that if, not only any man, but any Church do reject the faith, and retain not the principles of Apostolical Religion preached by the Apostles, nor persist in the doctrine of Christ, it is to be deserted. And it is certain, 
C. 24. q. 1. c. 9  the Roman Church, which flourished in the days of the ancient Fathers, was then extolled so much by them, and styled the holy Church, and the Mother of the Churches; for no other cause then for that it held steadfastly the doctrine received from the Apostles, when most part of the rest had departed from it. But in these days what doctrine and worship they profess, and how much they have in many particulars degenerated, is sufficiently known: Wherefore we again protest that we have separated from the present Roman Church only upon inducement from the word of God, and in obedience to the command of God therein; and in that respect deemed it necessary to departed from the idolatries of this most corrupted Roman Church, that we might no longer continue in apostasy from the Catholic and Apostolic Church, but at length return into her bosom.   

DOCT. XIX. That we have not absolutely departed from the Roman Church, but only in some particulars.  
FOr we have not forsaken the Roman Church generally and in all regards; but only in those things, wherein she is fallen from the Apostolic Church and from herself, the ancient and pure Church. Nor have we departed from her with any other mind, then of returning to her, and renewing communion in her assemblies, in case she would reform and resume her former purity. Which that it may at length come to pass, we pray unto the Lord jesus with our whole souls. For what can be more  by every pious man, then that where we were born again by Baptism, there also to live unto the last; so it be in the Lord?  
I Hierome Zanchie with my whole family do declare this to the whole Church of Christ, to all eternity.   

DOCT. XX. That the whole Catholic Church is not suffered to fall into error, but that all particular Churches may err.  
BUt we believe and acknowledge, that this Catholic Church, which we have described above, is so governed by the Spirit of Christ, that he will never suffer all of it to err at the same time: because he always preserves the light of truth in some pious persons, and by their ministry keeps it pure to the end of the world and propagates it to succeeding ages. Whereunto we do not doubt to apply that of St. Paul, 
1 Tim. 3.15.  that the Church is the pillar and ground of the truth; because there is no truth out of the Church, but it is constantly preserved in it; seeing there is always some assembly found great or small, in which the word of truth is preached. But we conceive the matter is fare otherwise in the case of particular Churches, which are always mixed of good and bad. For first, in these assemblies, either the pure word of God is preached, or errors are taught with it. But where there is no ministry of the word at all, there we acknowledge no Church. If therefore false tenets be preached together with the truth, how can it be affirmed that such assembly cannot err, when it errs manifestly? But if the pure word of God be taught, yet the hypocritical reprobates who believe not, do always err, seeing they reject the light of truth, and walk in darkness; and of such there is almost ever the greatest number in all places. Nevertheless the godly, although they are never suffered by Christ so to err as to persevere in error and perish; 
Mat, 24.14.  since Christ saith the Elect cannot be seduced even by the miracles and wonders of Antichrist, namely to the end unto destruction: yet they may err, both severally, and many together, and that not only in point of manners but also in the doctrine of faith; as is apparently evidenced by the holy and Ecclesiastical histories, and what hath happened even to the godly and religious Bishops, and to their Churches in the East and West.   

DOCT. XXI. The confirmation of the precedent assertion.  
St. Peter indeed erred at Antioch, and sundry persons in the Church of Corinth; and very many in those of Galatia, being seduced by false Apostles fell into heinous errors; although they were not long after reclaimed from their errors by the Apostle. 
Gal. 2.11, etc. 1 Cor. 11, etc. Gal. 1.6, etc. Psal. 119.176.  David also teacheth that even the sheep of Christ may err, when he saith, I have gone astray like a lost sheep, And why is the ministry of the word in the Church necessary for all the faithful, if they are not liable to error? Therefore since all, even godly men, have often erred severally, and do frequently err, in some particular Church, and that true and pure too, and that hypocrites never have the gift of true faith, by which to understand that which is right; with what reason can it be said of any particular Church, that it is impossible for it to err? And with much less can it be affirmed of those which are estranged from the truth, and in which lies and the Spirit of iniquity and gross darkness do prevail. Certainly they that are so qualified cannot be the true Churches of Christ, if the Church be the pillar and ground of truth. Wherefore we conclude, 
1. Tim. 3.15.  that every particular flock and all the several sheep thereof, are so fare incapable of erring, as being lead by the holy Spirit, they give ear only to the voice of Christ their shepherd; but as soon as they cease to attend to him, and listen to the voice of strangers, from thence forth they can do nothing else but err. 
john 10.5, 27.  But forasmuch as even in the greatest dissipation of all Churches the divine goodness reserves some to himself whom he retains in the truth, and by whose ministry he will again propagate it to the end of the world; therefore we confess, That the whole Catholic Church is not permitted err, etc.   

DOCT. XXII. That there is no salvation out of the Catholic Church.  
FRom hence also by consequence we understand and believe this Catholic Church so to be the only holy one, and to be saved, that out of it there is no holiness, no salvation: and since the truth so shines in her alone, without which salvation belongs to no man, that there is none out of her; and lastly since none besides the body of Christ can be saved, For no man hath ascended up to heaven, 
john 3.13.  but he that came down from heaven, even the son of man which is in heaven, viz. the whole son of man, with his whole body, which is the Church; so that St. Peter hath not unfitly compared the Church to the Ark of Noah, 
2 Pet. 2.5.  in which alone mankind was saved, and as many as were found out of it perished in the waters, 
Gen. 7.23.  But what we confess to be most true of the whole Church, we cannot grant the same of every particular Church, namely to affirm that only in this or that Church, in the Roman or Constantinopolitan, truth and salvation are to be had, so as there is none without it, and consequently that it cannot be departed from, but truth, and salvation and Christ must be forsaken too. For some Church may be so qualified, that unless you renounce communion with it, you cannot have part or communion with the Catholic, and the head thereof.   

DOCT. XXIII. That the Catholic Church is not tied to certain persons or places.  
FUrthermore we confess that this Catholic Church, in regard it is Catholic, is therefore tied to no certain places or persons and nations; so as, if any person would be of this Church, it should be necessary for him to betake himself either to Rome or Wittenberg, or to depend on the authority of those Churches, their Bishop, and Ministers: seeing Christ is in all places, and every where the word may be heard, the Sacrament of Baptism administered, the precepts of Christ observed, and communion had with all the Saints. But wheresoever these are exercised, there is the Church; in which consideration the Donatists were worthily condemned, who circumscribed the Church of Christ in Africa alone; and that not in all, but a part of it, namely where themselves dwelled, and would not admit it to be any where else. Nor with less reason are they to be condemned, who will not allow any Churches of foreigners to be true Churches, but only those which consist of men of their own nation.   

DOCT. XXIV. That the Catholic Church is partly visible and partly invisible.  
LAstly we believe that this Church is indeed partly visible and partly also invisible, but in divers respects: to wit visible; in as much as it consists of men, who visibly handle and hear the word of God, administer and partake the Sacraments, call upon God both privately and publicly, exercise the offices of charity towards their neighbour, and glorify God in their whole conversation; which indeed cannot be performed without falling under the perception of the senses: And if it were wholly invisible, how could it be discerned from the Synagogues of the wicked? Again, we say it is invisible; first, because, being it contains a great number of hypocrites, acting all the same outward things with the elect, we cannot know how are the elect (of which alone the Church consists) but it is known only to God, according to that, The Lord (alone) knoweth them that are his. To which also belongs that of the Apostle, 
Rom. 2.28, 29.  He is not a jew which is one outwardly; but he is a jew which is one inwardly. Moreover, because that to the external appearance the Church is always oppressed with calamities in the world, the number of those that profess the faith of Christ is sometimes so diminished, and all the Christian Churches driven into those straits, that there may seem to be no longer any remaining, namely when there appear no more public assemblies in which the name of God is called upon, as both the holy and Ecclesiastical histories do manifestly and at large testify to have often happened; notwithstanding it is certain, God always preserves a Church to himself upon the earth, as the Lord saith, 
Matth. 16.18. Matth. 28.20.  And the gates of Hell shall not prevail against it; also, Behold, I am with you even to the end of the world: which is the same with what we confess with the whole Church in the Creed, saying, I believe the holy Catholic Church, to wit, to have been from the beginning, to exist now, and to endure to the end of the world, upon the earth. For properly we always believe those things which we do not always see. 
Heb. 11.1.  This is our confession concerning the Church Militant: 1. What it is. 2. How it differs from the Triumphant. 3. How it is often divers from itself. 4. How one Catholic consists of many particular. 5. By what marks the true may be distinguished from the false. 6. What succession of Bishops, and what kind of consent is sufficient to demonstrate a true Church. 7. That the unity of the Church is not to be violated upon every difference, although it be in doctrine itself. 8. What is to be understood by the unity of the Church, and wherein it consists; also how great account is to be made of it. 9 How fare it may err, and how fare it may not; and how out of the Church there is no salvation. 10. And lastly how fare it is visible, and how fare invisible. It remains that we speak of the government of it.    

CHAP. XXV. Of the Government of the Church Militant, and of the Ecclesiastical Ministry.  

DOCTRINE I. That the Church is governed by Christ.  
WE believe, that as all things were made by Christ, are preserved & governed by him, 
Colos. 1.17.  so likewise the Church, which is his kingdom & body, is governed by him as the author, 
Eph. 1.13.  king and head of the same, after a more peculiar manner then all other things are: which is confirmed by that saying of the Angel concerning Christ, 
Luk. 1.31.  And he shall reign over the house of jacob for ever; and that of the Apostle, 
●eb. 3.6.  He, as a son, is over his own house, which house are we, that is, the Church; and in another place, 
Eph. 5.13.  He is the head of the Church, and giveth life unto the body.   

DOCT. II. That Christ doth govern the Church partly by himself, partly by the ministry of others.  
BUt we understand a double sort of government, whereby Christ rules his Church; one, by which he by himself, and by his Spirit, without any cooperation of men reigns internally in the minds of believers, and worketh in them both to will and to do, 
Phil. 2.13.  and consequently all in all, 
Eph. 1.23.  and leads them to what is good, and defends them from evil against Satan, the world and all their enemies; Another, by which he so governs the Church, as not to disdain to make use of the ministry and care of others, as Angels, and men especially, to the well far of the Church; according to the Apostles saying concerning Angels, That they are ministering spirits, 
Heb. 1.14.  sent forth to minister for them that shall be heirs of salvation, and likewise concerning men, 
1 Cor. 3.5.  We are the Ministers of God, by whom ye believed. For even as in man the head of itself, by the power of the mind, which principally resides and acts in it, doth rule the whole body in such manner as yet to make use of every member for the benefit of the whole; so also Christ performeth the office of head of the Church in the government thereof, and that not for his own sake, or that he hath need of our ministry, but he doth it in regard of our necessity, together with the manifold advantages and honour it receives thereby.   

DOCT. III. The difference between the ministry of Angels and men.  
BUt we admit a difference between the ministry of Angels and that of men; in that they are not sent either to teach in the Church, or to administer the Sacraments, but to perform other offices, and those for the most part invisible, and not always or ordinarily, nor to all, but when and to whom it seems best to God: but the ministry of men is both manifest and perpetual, and belongs to all.   

DOCT. IU. That it is not without great reason that Angels are not appointed to teach in the Church, but men.  
MOreover we conceive, that it is not without great reason and wisdom ordained by God, that Christ should teach in the Church not by Angels, but by men; aswell because we are more ready to suffer ourselves to be familiarly instructed by such as ourselves, then by spirits of a strange nature, and unwonted majesty; as for that, we might otherwise be with more ease deceived by Satan pretending a mission from God, and transforming himself into an Angel of light: which two reasons are not the least in our judgement, why the Son of God, when he assumed the office of a Teacher in the Church, would be made man, our brother and familiar, 
Heb. 4.15.  and like unto us in all things, sin only excepted; whereunto that may be referred also; 
Heb. 2.12.  I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee; and that, 
Heb. 1.1.  In these last days he hath spoken unto us by his son, to wit, when he was made man, and conversed familiarly in the Church.   

DOCT. V That there are two sorts of men chief, whose ministry Christ useth to the government and protection of his Church.  
ALthough in all this great body of the Church there is no member, which Christ doth not employ to some benefit of the other members, and consequently of the whole body according as St. Paul teacheth; 
1 Cor. 1●. 7.  yet in the mean while we confess there are two principal sorts of men, whose ministry and help he useth to the government and preservation of the Church; as in the first place, the Teachers and other ministers of the word and Sacraments and charges Ecclesiastical; and next pious Princes and Magistrates: Nevertheless we do not confound their functions one with another, but acknowledge them to be not only distinct but of a much divers nature; amongst whose differences this is not the least, that the ministry of Teachers is always necessary for the Church, but that of the civil Magistrate is not so, since the Church never was destitute of the former, but hath oftentimes wanted and may want the latter.   

DOCT. VI In what things the Ecclesiastical ministry is principally employed.  
BUt as the sum of Christian Religion confists in three things; namely, in faith in Christ; in continual repentance, that is, in the mortification of our flesh and lusts, and in the quickening of the spirit; and lastly in love towards our neighbour: so also we conceive there are three principal parts of the Ecclesiastical ministry; first, to teach and preach the word of the Gospel, and likewise to administer the Sacraments, and offer the public sacrifices of praise to God; next, to watch over the flock, to observe the conversation of every one, to be diligent in the correction of wickedness, and to take care that every one, as a true Priest, present himself a living sacrifice, 
Rom. 12.2.1  holy and acceptable to God; and lastly, to undertake the care of the poor, and sedulously to endeavour that nothing be wanting to any one.   

DOCT. VII. That according to the three parts of Ecclesiastical ministry, there are appointed three orders of Ecclesiastical ministers,  
SO likewise according to these three parts of Ecclesiastical ministry , we see in holy writ three especial orders of Ecclesiastical ministers appointed by the Lord: the first whereof is chief employed in those things which appertain to the exciting and cherishing of faith in Christ; such are the Teachers and Pastors which administer the word and Sacraments in the congregations of the faithful: the second in those things which are peculiarly ordained for the exciting of repentance in the brethren; such are the Elders, and Overseers of manners, who undertake the care of discipline, and use all their endeavours that every one live Christianly and piously, to the glory of God and edification of the Church; of which the Apostle treateth in several places, but chief in the Epistle to Timothy, 
1 Tim. 5.17, 19  according as that place is expounded by St. Ambrose and all the best interpreters: but the third especially manageth those things, which appear to belong to charity, as the taking care of the poor and sick; 
Rom. 16.1. 1 Tim. 3.2, 12. Phil. 1.1.  such are the Deacons spoken of in the Acts, and otherwhere frequently by St. Paul.   

DOCT. VIII. That some ministers are ordinary and perpetual; others extraordinary, and called only for a time.  
MOreover of Ecclesiastical ministers, especially of those which are to preach the word, and undertake the care of the whole Church, we understand there are two principal kinds: One of those which the Lord jesus doth ordinarily adjoine fellowlabourers with himself, in the gathering, teaching, and ruling of his Church; and consequently as his will is, should be perpetual in that charge, who are wont to be called ordinary ministers; such were the High Priests and Levites in the Church under the Old Testament, and in the new the Teachers and Pastors: The other, those whom the Lord raiseth up extraordinarily, calling and sending them into the Church; that when the ordinary neglect their duty, and destroy the Church, they may both reduce them to good order, and reform the Church to it's pristine estate and preserve it; such were the Prophets in the Old Testament, raised out of other tribes besides that of Levi; and in the new, the Apostles, Prophets and Evangelists, which the Lord peculiarly chose to himself, that, when all was destroyed in every place, aswell amongst the Israelites as Gentiles, he might gather, teach, and preserve Churches to himself in all places by their ministry. In the number of these extraordinarily called, we cannot but place many and heroical and courageous men, and true servants of God in our times; who, when all was destroyed, were excited by the Spirit of Christ to oppose themselves against the Catholic Apostasy, and to restore anew the ancient doctrine, worship, & discipline in the Church; and that notwithstanding the vain resistance and rage of the ordinary Bishops, Kings, and most powerful Princes, and all the world.   

DOCT. XI. That only five orders of ministers of the word were constituted by Christ.  
BUt we do not acknowledge that more orders of ministers of the word were instituted by Christ in the Church, than those which the Apostle hath expressed in the Epistle to the Ephesians, Apostles, Prophets, Evangelists, Pastors and Teachers: 
Eph. 4.11.  of which the first three he would not have confirmed to any certain places, to but to be now here, now there, either to gather Churches to themselves, as the Apostles did, or to water, cherish, and confirm those which were already planted by the Apostles, as the Prophets and Evangelists did, who for that reason ought not to have been perpetual. 
a Act. 20.28. Phil. 1.1 1 Tim. 3.2. Tit. 1.7. 1 Pet. 2.25. 1 Pet. 5.1. Act. 14.23. Tit. 1.15. jam. 5 14. Heb 6.1. 1 Pet. 5.1.  But the two latter, he would should be consecrated for the governing and preserving of some certain Churches, namely Pastors and Teachers, and that to the end of the world; whom therefore we use to call the ordinary and perpetual ministers. For whereas as the Apostles often make mention of Bishops, Elders, and Catechists, that does not evince them to have been distinct orders of ministers of the word; because they that were Pastors, were always the same with those which were signified by the name of Bishops, and very often with that of elders: besides, the Apostle Peter styles himself an Elder. The office of the Catechists was performed not only by the Pastors and Teachers, but likewise by the Apostles themselves and the Evangelists.   

DOCT. X. That we do not blame the Fathers, for adding other orders of ministers.  
BUt to omit such whose ministry was to endure but for a time, and who we said were called extraordinarily, let us speak only of those which are ordinary and perpetual. Although we read in the Apostle but of two of these orders given to the Church by Christ, 
a Eph. 4. ●●.  namely, Pastors, and Teachers; of which these did only teach, and those administer the Sacraments also and were encharged with the discipline and government of the Church: Yet we do not blame the Fathers, for that according to the various occasions both of dispensing the word and governing the Church, they did also multiply divers orders of ministers; since it was free for them so to do, as likewise for us; and since it is manifest, that it was done by them for Religious intents, touching order and decency, and at that time to the edification of the Church.   

DOCT. XI. The same opinion confirmed, with an explication of some of the Ecclesiastical orders in the primitive Church.  
FOr we know that our God is the God of order, not of confusion; and that the Church is preserved by order: but ruined without it: for which reason he appointed many distinct orders of ministers, not only heretofore in Israel, but also afterwards in the Church gathered of jews and Gentiles, and upon the same reason likewise left it free to the Churches, to add or not add others, so it were unto edification. Therefore, whereas at first all ministers of the word were called both Pastors, Bishops, and Presbyters, and were of equal authority, till afterwards one began to preside over his colleagues, although not as a Lord, but only as a Ruler in a University over the other colleagues, and the care of the whole Church became especially commited to him, and so by way of eminency he alone was called by the name of Bishop and Pastor, the rest of the ministry being contented with the title of Presbyters (or elders,) so that in every City there was one Bishop and many Presbyters; this we disapprove not in our judgement. Concerning which the relation and opinion of St. Hierome, (aswell in other places, as in his Epistle to Euagmis, and in his commentaries on the Epistle to Titus, 
Tit. c. 10.  is received by us, where he saith, all this hath proceeded rather from custom then from the direct appointment of our Lord, that the occasions and nurseries of dissensions and schisms might be taken away. And in this respect we conceive, 
Dist. 93. c. 23.  that what hath been constituted also as to Archbishops, yea and the four Patriarches created before the Council of Nice, may be excused and defended; although afterwards in process of time all has been changed into the greatest tyranny and ambition. Which is the cause that by how much the more the simplicity of the Apostolic times, in those orders of ministers, is followed and approached unto, by so much the more it hath our approbation; and we do judge it convenient that care be taken in all places to conform the government thereunto.   

DOCT. XII. That one person, as head, can by no means be set over the whole Church.  
BUt that one person should be set over all the Churches in the whole world, as head of them, and have authority and full power over them all, is a thing we can in no wise admit of; but contrarily, do no less than abominate it, and much rather if that person arrogate so much to himself by divine right. 
Lib. 4. Regist. Ep. 21. and lib. 6. Ep. 30.  And we embrace the saying of Gregory the first to Mauritius the Emperor, Whosoever calleth himself Universal Priest, or desireth to be called so, he usurps that name to himself contrary to the precepts of the Gospel, and the decrees of the Canons, and is the forerunner of Antichrist.   

DOCT. XIII. That not every one, but he only that is sent by Christ, is to be admitted into the ministry.  
WE believe also that it is necessary to the true and safe governing of the Church, that not every one, either obtruding himself, or sent by others, ought to be admitted into the ministry; but that he who undertakes the ministry must be first known, whether or no he be called and sent by God, or Christ the head of the Church, to the Ecclesiastical function; and next that he be in a lawful manner chosen and ordained by the Church itself; according to the saying of the Apostle, 
a Heb. 5 4.  No man taketh this honour unto himself, but he that is called of God, as was Aaron, etc.   

DOCT. XIV. Who are called to the ministry by Christ.  
BUt we believe them to be called by Christ to the ministry, whom he hath enabled and made fit to undertake it; and those fit, to whom, besides the desire of propagating the Kingdom of God, and glorifying God by a holy life, he hath given the knowledge of sound doctrine, and ability to propound it to the people for their salvation, as the Apostle teacheth, both otherwhere and 
b 1 Tim. 3.2. Tit. 2.6.  in the Epistles to Timothy and Titus. For whom God chooseth and calleth to any function, he endues them with gifts necessary to the performance of the same; since he calleth us rather in deed, then by words. And therefore they who hold not the sound doctrine of the Gospel, nor teach the same to the people, but rather that which is contrary unto it; whether they run of their own accord, or are sent by men, entrusted with the ordinary authority of sending; yet we acknowledge them not for ministers called by Christ, and consequently do not account them fitting to be heard: as St. john saith, 
a 2 john 10.  If there come any unto you: and bring not this doctrine, receive him not into your house, neither bid him God speed, and God also by the Prophet jeremy describeth those Prophets which were sent by him, and those which were not, in these words, 
b jer. 23.21.  I have not sent these Prophets, yet they ran; I have not spoken to them, yet they prophesied: where explaining the former clauses by the latter, he teacheth that those are not sent by him, who speak not out of the mouth of God; and on the contrary, that they who bring the word of God, are sent by him. And we are not to seek for the reason hereof: For seeing 
c Eph. 4.12.  ministers are sent of God for the edification of the Church, which is rather destroyed by the doctrines of men, but built up by the word of God; certainly they are not sent by God, who bring not his word with them.   

DOCT. XV. That Christ calleth men to the ministry two ways.  
FUrthermore, seeing all truly ministers are called by Christ, we believe that he calleth men to the ministry after a double manner; namely either 
a Gal. 1.1.  immediately by himself alone, or mediately by men, that is, by the Church; and therefore they are both equally to be heard, and accounted the true ministers of God.   

DOCT. XVI. How Christ declares to the Church those that are sent by him, to be sent by himself alone.  
WHereas those whom Christ himself calleth, he declareth to be sent by himself by rendering them all fit for that charge, he doth it more especially in them whom he calls and sends immediately by himself and by his Spirit extraordinarily. For he is wont to endue them largely with peculiar and excellent gifts, and chief with the holy Ghost in abundant measure, with ardent zeal of the glory of God, singular knowledge of the word of God which they bring, a profitable and perspicuous manner of teaching, and consequently with happy success of their labours: whereby they are enabled with more speed and efficacy to reduce the Churches to the ancient, that is, the Apostolic frame; and their lawful and divine calling is more easily and certainly made known to the Churches. 
a Eph. 4.12.  Because all that Christ gives to the Churches as ministers, he gives them to the edification thereof: from whence the conclusion is easily consequent, that by whose means we observe the Churches to be edified, they are such as are called by Christ, and their ministry is divine and lawful.   

DOCT. XVII. That the calling of those ministers whom Christ sends extraordinarily and by himself is not always confirmed by miracles; nor is it needful it should be so.  
FOr we do not believe that miracles are always necessary to the confirmation of the ministry of this kind of ministers; since we do not read that the mission of all the Prophets was confirmed by miracles, but only by the Spirit of God, and the zeal of his glory wherewith they were inflamed, and especially by the truth of the divine word which they preached not without advantage to the Saints, that is, the elect in the Church: whereas on the other side some even false Prophets did perform signs and wonders; 
a 2 Thes. 2.9.  which also the Apostle hath foretold should be done by Antichrist; & 
b Matt. 24.24.  Christ before him. Which, notwithstanding, because they brought not the word of God; but lies, and exhorted the people to go after strange Gods, the Lord forbade them to be heard; yea, 
a Deut 3.2, 10.  he commanded they should be stoned to death.   

DOCT. XVIII. That the Churches which Christ restoreth by ministers extraordinarily sent, are true Churches, and consequently there is a lawful ministry in them, and they have lawful authority of calling and ordaining ministers.  
COnsidering the truth of what we have already delivered concerning ministers extraordinarily called by Christ, we believe likewise that the Churches which Christ by their means and ministry restores and happily reforms, in setting up the preaching of true doctrine with the lawful administration of the Sacraments, and purging the worship of God from idolatries and superstitions, and recalling the true forms of discipline, as much as is possible to be done, and consequently communion with the Apostles; that they are true Churches. And from thence it follows that they have authority of calling and ordaining ministers in a lawful manner, and by that means to continue the succession of ministers amongst themselves: So that there remains no doubt, but that ministers do there lawfully succeed, and are the true ordinary ministers of the Church: namely, so long as, together with the personal succession, as it is called, they likewise succeed and persist in the preaching of sound doctrine.   

DOCT. XIX. That, as where true doctrine is, there is a true Church; so where it is not, there is neither a true Church nor a lawful ministry.  
FOr we are well assured that as where the true doctrine only, even without a continued succession of Bishops from the beginning, can be shown, there is a true Church, and likewise a true and lawful ministry; so, on the contrary where only a personal succession is boasted of, but the purity of doctrine truly Christian is defaced, there is no lawful ministry: since as the Church, so the Ecclesiastical ministry, is not tied to persons but tot he word of God.   

DOCT. XX. That the authority of ministers extends only to those things, whereunto themselves are called by Christ.  
WE believe also that great authority is given by Christ to lawful ministers, namely, as to the 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 john 20.21.  to remit and retain sins (ministerially) 
g Matt. 18.18.  to bind (the impenitent) and to lose (those that repent;) also to administer the Sacraments which Christ ordained, and according to the manner 
h Matt. 28.19. 1 Cor. 11.23, etc.  delivered 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 general rule delivered 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 than the word of God. And therefore we deny that any Bishop, or even altogether, have authority to constitute any thing against the Scriptures, to add 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 bind the conscience or be of equal authority with the divine Law, to domineer in the Church and over the consciences of the faithful, to forbid what God hath licenced 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 civil authority of such Bishops as are also Princes.  
Nevertheless we do not gainsay, but that Bishops who are also Princes beside their Ecclesiastical authority, have their political rights and secular powers, (aswell as other Princes have authority in ruling over temporals) the power of the sword, some a right of electing and confirming Kings and Emperors, and of constituting and administering other civil affairs, to compel the people that are their subjects to perform their obedience to them: And therefore we confess that their political commands which can be observed without transgressing the divine law are to be obeyed by their subjects not only 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 only 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-people; 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 singleness of life, intimating that which the Apostle hath in plain terms expounded, namely 
c 1 Cor. 7.9.  If a man cannot contain, he ought to marry. 
d Heb. 13.4.  For we confess 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 endued with the gift of continency to abstain from Marriage.  
NOtwithstanding we deny not, but such as have received the gift of continency from God, have greater advantage to exercise the holy function, and to serve the Church, than such as are joined 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 domestic affairs and the encumbrances 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 employ their endeavours in the Church, choose a chaste 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 confess 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 customs of places; and that it is unlawful 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 faithful Husband is not under bondage in such cases; but God hath called him to peace.   

DOCT. XXV. That it is no less lawful for him that hath divorced an adultress, or is forsaken by an unbelieving Wife, to contract new matrimony, then for him whose Wife is deceased.  
WE believe also that it is not less lawful for him who hath either lawfully repudiated an adulteress, 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 Widows 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, etc.   

DOCT. XXVI. That some aught 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 lawful 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 be done rashly and imprudently therein, or every man make his own pleasure his law; but that all things be done in a due manner, 
a 1 Cor. 14.26.  to edification & without injury to any, whilst 
b Rom. 2.24.  the name of God be blasphemed through us among the unbelievers.   

DOCT. XXVII. That they who are set over the Churches ought to take care that the children of believers be brought up in Christian Religion, and instructed either in good literature or an honest profession.  
TO what we have already said is conjoined the care of children. Therefore we believe it necessary for the perpetual preservation of the Church, that, not only every private person do endeavour the education of their children in true piety, and Christian manners, & either to good learning or some honest profession, but also that the Church do undertake the cure of this a Fair, to the end they may be in time rendered profitable both to Church & Commonwealth; to which effect do conduce as well public Schools of literature, and the exercising honest professions, as Ecclesiastical Catechising and institutions.   

DOCT. XXVIII. That Ministers with their families are to be supported with competent and befiting stipends.  
WE also believe that the Church cannot be rightly governed, unless the Ministers be liberally supplied with all things necessary to a seemly sort of living both for themselves and their families; seeing no man is able to discharge his duty unless he be provided wherewith to live; and our Lord saith, 
a Math. 10.10.  The labourour is worthy of his reward, as the 
b 1 Cor. 9.7, etc. 2 Tim. 2.17. etc.  Apostle writeth largely of this matter in sundry places, demonstrating to the full, that Ministers who serve the Church ought to receive from the Church itself whatsoever they have need of for this present life, and that they have right to demand the same; so far it is from a sin in them to receive them, as some do unreasonably pronounce it. Nevertheless 
a 1 Tim. 3.8.  with the Apostle we highly condemn covetousness in all persons, and especially in Ministers; as likewise on the contrary we disapprove prodigality, teaching that neither of these vices is to be cherished or endured.   

DOCT. XXIX. That the goods of the Churches are not to be embezzled, but distributed to the support of Ministers and other godly uses.  
MOreover whereas many gifts have by the liberality of Princes and other good men been heretofore, and are still in some places conferred on the Churches, we judge it meet, that where Churches are possessed of such gifts, diligent care be taken that they be not wasted nor converted to profane, much less to sacrilegious uses; nor, when so converted, be permitted and connived at: but that they be distributed only to the ends they were intended to, namely to pious uses.  
Yet we approve that 
a Deut. 14.  ancient partition of Ecclesiastical goods, so as one part thereof go to the godly Bishops, that is, the Teachers and Ministers of the word and their families; another part to students deputed to the Ministry of the Church, and to all that serve therein; a third part to poor people and strangers; and a fourth to the reparation of Churches and Schools; to which part belong not only the houses of Ministers, Teachers and Students, with their Libraries, and all instruments and necessary to Churches and Schools; but also Hospitals and houses of charity for stranger, and other like places where those persons dwell, of whom the Church ought to take a peculiar care.   

DOCT. XXX. Of the manner of Christian Temples; what tongue, habit, and ornaments are to be used in them; what Festivals ought to be observed; to whom Prayers are to be made: and that rites & ceremonies ought to be arbitrary & free, saving those which have been appointed by Christ or his Apostles.  
BUt for that this reason is not the least, why believers do and aught to live together in the same Cities, Towns and Villages, as far as possible they may, namely to the end they might not only cherish their commou faith by holy communication daily amongst themselves in private, and exercise mutual charity in Christian offices, but also that they might in certain places and times assemble together to praise and call upon God publicly, to hear his word, partake the Sacraments, and perform the public works of charity toward the poor; which things cannot be done without speech, and rites, and ceremonies: therefore we declare our opinion of them also in brief after this manner. Seeing it is out of all doubt that all things ought to be done in the Church to edification, all appearance of superstition removed from it; we conceive that true piety and the edification of the Churches do require, First, as concerning Places, that if old and profaned Temples be allowed of, they should be purged from all Idols, and from the relics and footsteps of all idolatry and superstition. For 
a 2 Cor. 6.16.  what agreement hath the Temple of God with Idols? Secondly, that no Language be used, but such as is understood by the whole Church. For what edification can arrive to the Church from an unknown tongue? The Apostle also expressly commands 
b 1 Cor. 14.21.  them to keep silence in the Church who speak in an unknown tongue, unless the interpretation be added thereto. Thirdly, that all looseness in apparel, all vanity, and every such ornament which is more beseeming the profane theatres of the Gentiles than the sacred Temples of Christians, and condure more to the delighting of the flesh then edifying of the Spirit, be abolished: But that all things be performed in the Churches with the highest reverence and modesty, as in the sight of God and Angels. And although we conceive not that the form of apparel which Ministers ought to wear either in or out of the Ministry, is to be so much Contended about as thereby to disturb the peace of the Churches: yet where the simplicity of the Apostolic times is nearest approached unto and imitated, those Churches are judged most worthy to be commended. Fourthly, that every Lordsday the Church be assembled into one holy Congregation; since we see that even from the times of the Apostles to these present, that day hath been consecrated and sanctified to a sacred rest. Next to the Sabbath-day we cannot but approve the sanctifying of those days wherein the remembrance of the Nativity of our Lord Jesus Christ, of his Circumcision, Passion, Resurrection, Ascension into Heaven, and sending of the holy Ghost upon the Apostles, was celebrated by the old Church. Upon other days, as every Church shall judge it expedient they may congregate the people to an assembly to hear the word, and receive the Sacraments, etc. 
a Col 2.16.  But this with care, that all superstitious observation of d●●es be avoided. Fiftly, that prayers be poured forth to God alone and to Jesus Christ, without invocation either of Angels or Saints departed, as the Prophets and Apostles and all the old Church did, as is evident in their ancient Collects; to say nothing of the command of God, who will have 
b Heb. 13.15.  the Sacrifice of praise & the fruit of the lips offered to himself alone. Sixtly, concerning rites and ceremonies to be observed in the Church, the same true piety and edification of the Churches requires that debates and disputes concerning them be not too sharp and passionate, as if life and salvation depended thereon; but that they be left free to the sense of every particular Church, as we read in Socrates and other Ecclesiastical writers it was wont to be in the ancient Church. In reference to which matters in general we approve the 
c Tow. 2. Ep. 118, and 119.  two Epistles of St. Austin to januarius For these things conduce to the edification of the Church.   

DOCT. XXXI. That public Fasts are sometimes to be appointed, being most profitable and commendable; but no man ought to be compelled thereunto.  
TO the same effect, namely to the well governing of the Church, it is requisite, that as private Fasts are free, so also that all be invited to join in public, but no man constrained. The benefit of Fasts is beyond all commendation; and it does not seldom happen, that there is a necessity for them: so that the pious Magistrates and Ministers of the Church, are induced to enjoin public Fasts to the whole Church for diverting the heavy anger of God; as we find it to have been usual both in the Old Testament and in the Primitive Church. Not as if we merited remission of sins thereby, and a mitigation of the divine wrath; but for that the flesh being subdued, the spirit is excited to call upon God more ardently, and to appease him by our faith full supplications. Nevertheless it is of importance to the edification of the Church; that no man's conscience be forced and compelled to these kind of Fasts; being they ought to proceed from a free, voluntary and truly humbled Spirit; according to what the Apostle writes of distributing alms to the poor, that it is not to be done with relenting or out of necessity, but as every one is disposed in his own breast.   

DOCT. XXXII. That at no time, not even that of public Fasts, any sort of food is to be prohibited the Faithful.  
HEnce likewise it follows, at no time, either of Fasts or not, any fort of food is to be forbidden to any person soever; since 
a Matt. 15.11.  nothing of that kind defiles a man, but all things are pure to the pure; and the Apostle 
b Tit. 1.15. 1 Tim. 4.1.  calls their doctrine of Devils which commands to abstain from meats upon the account of Religion; how then can it conduce to the edification of the Church.   

DOCT. XXXIII. That the Sick aught to be visited, comforted, and confirmed in the Faith; and that dying persons be accompanied with our prayers and commended to the Lord; and that the bodies of the departed are to be buried with decency.  
NOr ought the Church to have less care of the Sick then of those that are in heath, or of the deceased then the living, seeing they are all members of Christ, and their bodies temples of the Holy Ghost. Wherefore we look upon it as pertaining to the right governing of the Church; that there be godly and prudent men appointed for the visitation of the Sick, to comfort them out of the word of God and confirm them in the Faith, and if it be so, that the Sick be called out of the world by the Lord, to encourage them in their departure: showing them that the souls of the faithful, as soon as they forsake the body, do instantly go to Christ in heaven, being carried thither by the Spirit of Christ, and accompanied with his Angels; and that they are blessed which die in the Lord. Moreover they may join in Prayer, and so go along with the expiring persons even to the haven, & commend them to Christ. And for their bodies we judge it meet that they be carried to the Sepulchre with decency as our Churches teach both in words and practice, plainly testifying that they were the temples of the Holy Ghost, now indeed cast down, but to be raised again in due time and restored to eternal life. In the mean while their Sepulchers and Dormitories are to be decently and reverently preserved; as is used amongst us. Furthermore the children or parents, kindred and relations are to be comforted; and we do both teach and endeavour to perform all Offices of humanity toward them after the utmost of our power. And if a portion of the Psalms concerning the resurrection of the dead be any where sung in the solemnity of the Funeral, or some kind of Sermon or exhortation, made to the people, after the body is committed to the earth, wherein an honourable mention may be made of other also who have piously slept in the Lord; this we in no wise disallow: seeing it is not intended for the benefit of the dead, but for the comfort and good of the living, and the edification of the whole Church. For we believe that the souls of the faithful, being separated from their bodies, do immediately departed unto Christ in Heaven, and so have no need of our suffrages; but that the edification of the Church is to be always promoted upon every occasion.   

DOCT. XXXIV. That the Church cannot be rightly governed without lawful, free, & Christian Assemblies and Synods of Ministers.  
MOreover we are of a full persuasion, being taught both by Scripture and daily experience, that the Church cannot be rightly governed unless at certain times there be Assembles of Ministers as well private in every particular Church, which are termed Consistories and Convocations, as public in every Province and kingdom, which for this reason use to be called Provincial Synods; and Universal (as far as may be) of all Nations in the whole Christian world, which were called Ecumenical Councils: in which it may be deliberated concerning all things that belong to the safety, preservation and edification of the Churches, every one's judgement freely heard, and determinations made by general consent out of the word of God, and other the most approved Councils; as we read to have been done by the Apostles and the whole ancient Church.   

DOCT. XXXV. The same further comfirmed; and also of Ecclesiastical discipline.  
FOr the Church is governed by discipline and cannot be rightly governed without it. Discipline is the Method and institution, whereby we, as disciples of Christ, learn in his School to live unto God, and to do all things according to the doctrine of the Gospel both privately and publicly, to the edification of the Church and our own salvation. So that it comprehends the whole sum of Religion, the beginning, progress, and end thereof.   

DOCT. XXXVI. That Discipline is twofold.  
MOreover this discipline in the Church is of two kinds; one general and common to all Christians, called by many the discipline of the people; the other is proper to Ministers and persons designed to Ecclesiastical offices, which is therefore wont to be called the discipline of the Clergy.   

DOCT. XXXVII. The particulars of general Discipline.  
THe common and popular discipline consists chief in these particulars; First as to the groundwork, that when any one is received into the Church, that he learn to know God & Christ, call upon him, & understand what his commands are; This is performed by Catechising, whereby the sum of Christ an Religionis taught: being thus instructed, he is to profess his faith before the whole Church, and to promise obedience to Christ and his Church according to the doctrine of the Gospel. 
Rom. 10.10. Mat. 28.20.  Secondly, because not to proceed in the way of God is to relapse, therefore to the end the godly may make good progress in piety, they ought to meet together in holy Assemblies at appointed times and places, and apply themselves to the hearing of the word of God, to join in Prayer with others, and exercise charity towards the poor by contributing their offerings liberally. Thirdly, in regard that in this progress we oftentimes fall, some more grievously and with greater scandal to the Church others less heinously, therefore there is another particular consisting in the Censure of manners; 
Matt. 18 15. etc. 1 Tim. 5.20.  to wit, that every one do submit himself to their Censure, even to the end of his life, and admit of brotherly correction. And if any one happen to fall into some notorious offence manifest to the Church, and being reproved, do not repent thereof, for which reason he deserves to be suspended from the Sacrament for the time, until he give public testimony to the Church of his true repentance; such a brother is to be excommunicated from holy things and bound; nevertheless upon his repentance he is to be loosed, received again into favour, & be admitted to communion. This is the first kind of discipline; the end whererof is, that every one might live unto God, and at last die in the Lord Jesus.   

DOCT. XXXVIII. The particulars of Clerical Discipline.  
Although all persons, as well Ministers as Laymen (as they call them) be subject to this kind of Christian discipline; yet amongst the Fathers there was added to it a certain peculiar discipline of the Clergy; who are concerned not only to guide for others with the word, but with the example of their lives and diligent dischargeing of their duty. The particulars thereof are chief these: First, that they abstain from many things, which otherwise may in some manner be tolerated in the laity: Such are divers delights of the flesh, splendid equipage, costly banquets, rich household stuff, wicked servants, and the like. Secondly, that they withdraw themselves from all those businesses of this life, which hinder them from performing their charge, which principally consists in the due officiating in holy duties, preaching the Word, and exercising the discipline of manners; such businesses are Warfare, Merchandise, Law-imployments, bartering, keeping of public Victualling-houses, and all sordid professions & courses. Thirdly, that they give themselves more diligently than the laity to the reading and study the holy Word, and endeavour to attain such arts and languages as are advantageous to the understanding of Scripture, and moreover bestow their time in prayer and holy contemplations. Fourthly, that they promise obedience in all honest matters to the Bishop, and his Metropolitan. Fifthly, that they use more vigilancy and care not only to the discharge of every their particular places, but in all those things that appear to import the edification of the Church.   

DOCT. XXXIX. That from the necessity of discipline is confirmed the necessity of Synods.  
THese are the principal parts of discipline, without which there is no appearance how any Church can be duly governed and upheld. But how is it possible this discipline can be in such places, where the Ministers never convene together, to know what is wanting, or what irregularities are committed in the Church, to denounce against evill-manners, to judge of doctrines, if any new happen to spring up, & lastly to deliberate of all things which concern the welfare of the Church? Wherefore we affirm that Assemblies of Ministers, and Ecclesiastical Synods are very necessary to the right and safe government of the Church; seeing no Polity, no Commonwealth nor Kingdom, can consist without their Senates, Councils, Parliaments and other conventions. And it would be very acceptable to us if the ancient custom of the Churches, which was ratified by a new constitution of the Emperor Justinian, were recalled into practice, namely, that Synods should be assembled in every Province at least twice a year, and at fit times a Council gathered of the most learned, modest, and prudent Ministers, and Ambassadors of Princes in all the Provinces that profess the Gospel; which if ever, is certainly extremely necessary in these calamitous times, wherein so many and such abominable heresies are brought back again from hell. Wherefore with all our Soul we pray unto God the Father through our Lord Jesus Christ, that he would raise up pious and valiant Princes, such as Constantine, Valentinian and Theodosius, who by their authority may assemble such a Synod wherein themselves being present and ordering the same, there may be brotherly and friendly consultation touching the happy agreement, peace, and safety of all the Churches out of the sacred Word and by the Spirit of God, to the glory of God and the name of Christ, and the safety and welfare of all the Elect.   

DOCT. XL. Errors.  
THerefore we disapprove all such things as are repugnant to the aforesaid doctrine confirmed by holy Scripture; and chief these following particulars. 1. That the Church consists of men only, & that Angels do not at all belong unto it. 2. That the true Church, which is the body of Christ, consists not only of the elect, but also of reprobates and hypocrites, and that these are true members of the Church. 3. That the Church does so consist of the elect and truly holy, that no hypocrites are contained therein, and that they are never in the holy writ included in the appellation of the Church. 4. That the Church, which was before the coming of our Saviour, was not the true Church of Christ, but only the type of that which was to be gathered by Christ and his Apostles. 5. That the Church of Christ hath two heads; one invisible and residing in heaven, namely Christ; and another visible, and ruling upon earth, the Bishop of Rome; with whom whosoever agreeth not in all things pertaining to Religion, nor obeys him in all things, he has no place nor name in the Church, and cannot be saved. 6. To affirm of any particular Church that it cannot err in matter of faith. 7. To confine the Church so to certain places and persons, as to say, There only is the Church. 8. Not acknowledge them for Churches of Christ, which although they had the fundamentals of faith, yet do not wholly accord in ceremonies or some point of doctrine with us. 9 To make a separation from the Churches for every kind of error, or by reason of the bad life of some persons. 10. To maintain that where the true doctrine, right manner of worship, and pure administration of the Sacraments, is excluded, there is notwithstanding a true and Apostolical and pure Church, because a continued succession of Bishops from the times of the Apostles can be demonstrated therein; and contrarily, to deny those to be true Churches, which although they retain the pure doctrine, the Sacraments entire, and the right discipline, yet cannot show a personal and uninterrupted succession and continuation of Bishops. 11. That the authority of any Bishop, as such, does extend beyond those things whereunto he is called by Christ. 12. That the Church has authority to alter something in the holy Scripture, or to dispense with the commands of God, or frame new laws binding the conscience. 13. That it is not lawful for Ministers of the Word to contract matrimony, or at least to marry twice. 14. That it is not lawful for Ministers to receive a certain stipend. 15. That it is lawful to use an unknown tongue in the Church though no interpretation be added. 16. That besides God and Jesus Christ the Mediator, it is lawful for men to call upon Saints departed, and to direct prayers and the sacrifice of thanksgiving to them. 17. That it is not lawful for Christians, during the Fast of Lent, and certain other days, to eat some kinds of food. 18. That the Church does well in praying for the Souls of persons deceased that they may be delivered from fire of Purgatory.    

CHAP. XXVI.  
Having spoken of the first sort of men, whose Ministry God useth in the government of the Church, namely, of Ecclesiastical Ministers, their functions, and other matters appendent there unto; it remaineth that we deliver in brief, what our belief is concerning the other, viz, the civil Magistrate. For the Lord is wont to make use of his Ministry also, especially if he be a Christian, for the protection and preservation of his Church.  

DOCTRINE I. That every Magistrate, whither godly or wicked, is from God; and that therefore no Magistrate is (simply) to be resisted.  
WE believe that every Magistrate as well wicked as godly, is from the Lord God, and that he is the Minister of God 
a 1 Pet. 2.14.  sent for the punishment of evil doers and the praise of them that do well; and that in that respect he is to be 
b Rom. 13. ●. 5, 7.  feared and honoured, and obedience given to his commands as fare as may be with a good conscience, and without transgressing the divine law; and that not only out of fear, but also for conscience sake, because God commands it; so that as he is the Minister of God, he is not to be resisted, because 
c Rom. 13.2, 5.  Whosoever resisteth the power, resisteth the Ordinance of God, and God himself.   

DOCT. II. That the Magistrate is not to be obeyed when he commands any thing contrary to the will of God.  
Nevertheless if the Magistrate enjoins us any thing contrary to his will by whom he is sent, and whose Minister he professeth himself to be, we do not doubt (with the Apostles) but that we ought to deny obedience unto him, and say, 
d Acts. 5.29.  We ought to obey God rather than men; since such a Magistrate is not the Minister of God in that particular. Wherefore, 
a Rom. 13.5.  if it behooveth us to be subject to & obey the Magistrate for conscience sake and not only out of fear, than we conclude that in whole we cannot obey for conscience sake, therein we ought not to obey for fear. In other matters, we know that 
b Rom. 13.2.  he that resisteth the power, resisteth God, and receiveth damnation to himself.   

DOCT. III. That we ought to pray for all Magistrates that they may faithfully discharge their duties: and what the duty of every Magistrate is.  
MOreover, because it is the duty of every free Magistrate both in making of laws, pronouncing of judgements and likewise in punishing offences, to use all care and diligence that their subjects live according to virtue and nature, and the laws of God, (the sum whereof is, that 
c Tit. 2.12.  we live soberly, and so chastely and decently, righteous, and so quietly with our neighbour, and godly in this present world;) and that they cannot perform this duty of themselves, unless they be endued by God with the knowledge thereof, and 
a Phil. 2.13.  stirred up both to will and to do: therefore what we ourselves do by the precept of the Apostle, the same we teach others to do also; namely, that they pray for the Magistrates, whatever they be, that they may become both willing and able to acquit themselves of their charge, that thereby we may lead a quiet and peaceable life in all honesty and godliness, that is, that we may live commodiously and in peace together, that the honour of the public be regarded, and true piety and religion maintained and promoted.   

DOCT. IU. That it is the chief duty of a Christian Prince to undertake the care of Christian Religion.  
BUt if the Magistrate be a Christian and godly person, we believe that it does especially belong to him to take a peculiar care of the Christian Religion, besides their endeavours for the public and civil benefit and maintaining the peace & honour of the society over which he is placed; seeing the Lord hath made him keeper of both Tables, and commandeth him, that as a Prince, 
a Ios. 18.  he always have the Law in his hands, that he may as well 
b Deut. 13.5.  punish idolaters, blasphemers, false prophets & seducers, etc. As murderers and adulterers: and this according to the examples of the godly Kings in Israel, and the Christian Princes, Constantine, Valentinian, Theodosius, justinian, and others, abundantly confirming the same; who according to the command of God, did serve the Lord not only as private persons, but as Kings; as St. Austin hath most prudently observed concerning their duty out of the second Psalm, and expounded the fame. Epist. 50. Ad Bonifacium Comi●em, Tom. 2.   

DOCT. V That the duty of a godly Prince is twofold; and wherein the first part thereof consists.  
MOreover, seeing the duty of a pious Prince, (that is, of such a Magistrate as hath a free power over any people, and authority to institute or reform religion in his jurisdiction) which he owes to Christ and the Church is twofold; whereof one consists in things pertaining to religion, and the other has regard to to the persons under his jurisdiction and subject unto him. We believe as to the first, that it is his duty in the first place to take diligent care that religion be established, or being established be preserved pure, in his principalities or kingdom; or if corrupted that it be restored and reform, and this according to the pure Word of God expounded by the Word of God itself, and understood agreeably to the first principles of faith, (or as they say, according to the analogy of faith) to the glory of God, and salvation of his people. For so we find it commanded by God and Moses, and to have been observed by all godly Princes.   

DOCT. VI The explication of this opinion in particulars.  
FIrst, therefore we believe it the duty of a godly Magistrate to know out of the Word of God in general and the sum of the principles of faith, what the true and Christian religion is, and what the Apostolical doctrine whereunto the Churches are to be reform; to the end he do not any thing or presume to do any thing by the judgement of others only, but of his own certain knowledge in a matter of so great importance. Secondly, when this is known to take care that Ministers fit for that office be chosen, called and ordained, not guided therein by his own fancy and pleasure but by the rule of God's Word and examples Apostolical. Thirdly, to cause that by them the doctrine of Salvation delivered in holy writ be preached expounded and inculcated, that the Sacraments be administered according to Christ's institution, and also that the discipline ordained by Christ be exercised. Fourthly, to see that schools be erected, in which laudable arts & languages may be diligently taught, and the students instructed in the sum of Christianity. Fifthly, to the end that Ministers and teachers may perform their charges, and so true religion be preserved by them in the Church, to take order, that besides ordinary and private conventions, there may be provincial Synods assembled at least twice a year. Sixthly, to have careful oversight of the goods of the Church, that they be laid out faithfully to their proper, that is, to truly pious uses? and that all things necessary be supplied to the Church and the Ministers of the same.   

DOCT. VII. That a pious Prince ought not to use all sorts of men of a different religion after the same manner.  
TO proceed to the remaining duty of a pious Prince; since there are divers sorts of men which a Prince may have under his dominion, namely either absolutely unbelievers, or such as do indeed profess the faith of Christ, but are nevertheless manifest Idolaters and apostates in many things from the Apostolical Church, or obstinate Heretics in some article of faith, or only seduced into error, or lastly of sound opinions throughout,; We conceive a Prince ought not to proceed in the same manner towards all these distinct orders of men: for some are to be accounted dear, cherished and honoured, some tolerated, others not; and some also even to be punished with death; but none are to be suffered to blaspheme Christ, or worship Idols and retain impious ceremonies.   

DOCT. VIII. That all men ought to be subject to the higher powers; and all powers, even the highest, to Christ and his word.  
LAstly we believe that 
a Rom. 13.1.  every soul, that is, every man, none excepted, and so every inferior power ought to be subject to the superior, and higher; but that the higher power, no less than the inferior, and all other men, to Christ the 
b Apoc. 17 14. 1 Tim. 6.15.  King of Kings and Lord of all Lords. For if it is the will of God that all should 
c Psal. 2.12.  kiss the Son, and submit their neck themselves to his yoke & discipline. Wherefore we believe that it belongs to the true government and edification of the Church, that Princes render themselves especially to be instructed, admonished and corrected by the Word of God; by which others may be encouraged to do the same; and in case they refuse, the Prince may with more freedom punish them, and retain all in their duties.   

DOCT. IX. Errors.  
1 WE therefore condemn all despisers of Magistrates, rebels, seditious, and enemies to the State they live in, and whosoever either openly refuse or craftily detract to perform all duties they own unto the Magistrate. 2. Particularly we condemn the error of the Anabaptists, who affirm it unlawful for a Christian man to be a Magistrate, much less to use his authority over his Subjects in point of religion; and that it is free for every one to follow what religion he pleases, and consequently that no man is to be compelled to the faith. 3. We disapprove their judgement who attribute only the shadow of authority in religion to Magistrates, and deny them the power to convocate Synods, to deliberate touching religion, to reform Churches, and to ordain according to the word of God such things as belong to the welfare of the people; making them only impoured to execute the decres and determinations of the Bishops. 4 But neither do we approve of such magistrates, who, without sufficient understanding of matter, change religion at their pleasure, condemning, spoiling and prescribing the dissenters though unheard, and who introduce Canons concerning religion, not out of the Word of God, but rather against it, behaving themselves in the Church of Christ as Lords of the Churches, not as the servants of God, and refusing to submit their necks, to the yoke of the Son of God; whom we beseech God the Father & the Lord Jesus Christ to endue with more knowledge of God and a better rectified understanding.    

CHAP. XXVII. Of the perpetual remission of sins in the Church of Christ.  

DOCTRINE I. That there is in the Church a perpetual dispensation of remission of sins, and that a perpetual Ministry of the Word is ordained to that end.  
WE have confessed above, that as soon as any person is engrafted into Christ by the holy spirit, he does immediately obtain forgiveness of all sins committed, and partakes a new life from Christ the head, and so becomes a living member of the Church. But because even such as are the most holy in this militant Church, do nevertheless sin daily to the end of their lives, and consequently have always need of new pardon for their offences, as likewise of new repentance and new faith apprehending remission of sins through Christ; & because faith & repentance use to be stirred up by the ministry of the Word and Sacraments; therefore we believe that remission of sins is perpetually dispensed in the Church, and that the whole Ecclesiastical ministry which is perpetually in the same, is ordained in reference thereunto.   

DOCT. II. What we understand by the remission of sins.  
WHereas there are three things to be considered in sin; the transient action, the irregularity or deformity of that action, and the fault remaining upon the sinner with the guilt of punishment coherent thereunto; we understand that sin is then forgiven us, when not only the fault and irregularity is not imputed unto us, but also the punishment and condemnation due unto us for the same is pardoned, and we are acquitted from such guilt and liableness to justice; seeing we are not said to forgive the offences of our brethren, but when we free them from the satisfaction and performance due from them; and that most certainly we are not commanded to ask any thing of God, but what God is willing to grant; and Christ hath cancelled the obligation of our whole debt, having made perfect payment and satisfaction thereof in our behalf.   

DOCT. III. That the afflictions, wherewith the Saints are exercised after the pardon of their sins, are not punishments or satisfactions for sins past, but fatherly chastisements to restrain from future.  
BUt for that God useth to afflict and scourge his children in sundry manners after forgiveness of their sins; we believe that he does it not to that end satisfaction, either in whole or in part, might be made thereby to his justice for sins committed, since one full satisfaction of Christ imputed unto us is more then enough thereunto; but that by them (as by the strokes of a father) which conduce much to the morification of sin dwelling in us, we may be rendered more cautious hereafter, and suffer not ourselves so easily to fall into sin any more: 
T. 7. de pecc. mer. & rem. l z. c. 33. & 34.  wherefore with St. Austin, we style them the combats of faith, and exercises of the Saints, but not the punishments of sin, and accordingly teach them to be really so.   

DOCT. IU. That properly sins are forgiven by God, alone freely and through Christ the Mediator.  

Isai. 43.25.  WE believe also that sins are properly for given by God alone, by by grace & through Christ the Mediator: since it is he alone against whom properly sins are committed either mediately or immediately, when we transgress his Law; and it lies in the power of the Creditors only to show kindness to his debtors, and remit their debts. Whence also Christ, as man 
a Luke 23.34.  prayed the Father in behalf of those that crucified him, that he would forgive them and pardon their sins; and moreover, for that the jews said, 
b Luke 5.21.  Who can forgive sins, but God alone? he confirmed the same partly by being silent, and partly by doing a miracle. Wherefore inasmuch as Christ did forgive sins by his own authority, we believe with the Fathers, that it is evidently inferred that he is the true God; seeing this cannot be done by any mere creature, unless ministerially (as they say) and in the name and by the authority of God: which we know to be given not to one only, 
Mat. 18. john 20.23.  but to all the Apostles equally and consequently to all lawful ministers of the Gospel.   

DOCT. V That Christ, being both God and man, doth indeed forgive sins; but after a different manner, as he is God, and as he is man.  
FRom whence flows this consequence, which we confess, that Christ, both God and man, together with the Father and the holy Ghost doth forgive sins; but this he doth after a different manner, as God, and as man. For, as God, he doth it properly, by his own authority, truly and effectually; but as man, he doth, and did it in the flesh, as a cooperatour with the Deity, by his humane will consenting with the divine, and pronouncing the words, Thy sins are forgiven thee. And the same is attested by the exposition of Leo the first in an 
a Eph. 10. cap. 4.  Epistle to Flavianus in these words, Either form (viz. of God and man) acts in communion with the other, what is proper to it; namely, the word working that which is proper to the word, and the flesh doing that which belongs to the flesh. To remit sins was an action proper to the divine nature; but to say, Thy sins are forgiven thee, was humane.   

DOCT. VI That remission of sins is offered in Christ alone, and obtained by the elect alone endued with faith.  
BUt as in Christ only, the Mediator and Redeemer, as head of the whole Church, 
a Eph. 1.7.  we have redemption through his blood, the forgiveness of sins, so that there is none without him; so also we believe that the elect only, being endued with true repentance and true faith, and engrafted into Christ by the holy Spirit, as members into their head, are made partakers of the same: wherefore, although forgiveness of sins be pronounced to all men by the Gospel, yet they are never forgiven to reprobates, such as are impenitent and unbelievers; but do always remain upon them through their own fault and defect.   

DOCT. VII. That to the believing elect all their sins together are forgiven.  
WE believe also, that as Christ by once offering himself satisfied, not for some, but all our sins; so also, when we truly repent, forgiveness, not of some only, but of all out sins together is offered unto us by Christ, and through Christ in the Gospel, communicated by the holy Spirit, and received by faith: seeing God hath declared by a parable that he doth forgive the whole debt and not a part thereof.   

DOCT. VIII. That remission of sins is dispersed only in the Church, received by faith alone, and that only in this life.  
LAstly, to conclude we believe, that as in Christ only remission of sins is to be found, so also is the same dispersed in his Church alone; and that as it was purchased for us 
a Mat. 18.23, etc.  by the merits and blood of Christ alone, so also it is received without our merits by a true faith only in Christ; and that as in this life only the Gospel is preached, and pardon of sins declared to those that repent and believe, so also that we can only be made partakers of the same in this life: seeing after it there is no place for faith and repentance, and consequently the Church cannot longer by any ministry advantage those that are deceased towards the obtaining pardon for them; according to that of St. Cyprian to Demetrius, After departure from hence, there remains no place for repentance, no effect of satisfaction. Here life is either lost or gained, here provision is made for eternal salvation by the worshipping of God, and believing in his mercy.   

DOCT. IX. The confirmation of the same doctrine from the order observed in the Creed.  
WE expound the article of forgiveness of sins in the Creed according to these three heads; namely, first, that this article is placed next those of the Church & the Communion of Saints, to the end we might understand that remission of sins is not dispensed and hath no place out of the Church Secondly, that it is placed after the confession of our faith in God the Father, in the Son and in the holy Ghost, and after that faith whereby we believe the Church of Christ to be holy and to consist of the society and Communion of Saints, to the end we might declare that we do obtain remission of our sins continually, not by reason of our own merits, but through faith in God the Father, the Son, and the holy Ghost, and because we are in the Church and have Communion with all Saints. And lastly from this order of the articles of faith we believe & confess that after pardon of sins obtained in the Church Militant here, there remains nothing else to be expected by the dead, but the resurrection of the body and life eternal.   

DOCT. X. Errors.  
WHerefore we condemn 1. that error, by which some teach that the offence being forgiven, there yet remains the debt of punishment to he paid; and that this punishment, being no other than eternal death, is by repentance changed into temporal punishments, which are to be undergone either in this life or after death in Purgatory, unless we be discharged from them by the help of Masses, Indulgences, and other suffrages. 2. We condemn also their blasphemy, who seek remission of sins, and teach it to be sought otherwhere then in Christ: Also such as maintain it possible to be really applied and partaken by them, any other way then by a true faith, and by the holy Ghost. 3. We likewise condemn their sacrilegious doctrine, who teach, that all sins are not always forgiven to believers by God, but that some are oftentimes retained, which are further to be expiated by fastings, alms, prayers and other works of ours, or by the oblations of others and sacrifices of Priests.    

CHAP. XXVIII. Of the state of souls after death, and of the resurrection of the dead.  

DOCTRINE I. That souls die not with the bodies, nor do they sleep being separated from them, or rest any where beside in Heaven or hell, neither are they tormented in Purgatory.  
WE believe that our souls do neither die with the body, nor sleep when parted from them, or remain waking in certain hidden places, besides Heaven and hell, nor that they are tortoured in that purgatory fire; but that the souls of all men live even out of their bodies, understand, and will; & that the souls of the godly do reign in heaven with Christ, & those of the wicked are tormented in hell with the Devils; as the Lord teacheth of the first, 
a Luke 16.5.  When godly and merciful men fail, that is, departed out of this life, they, that is, their souls, are received into everlasting habitations, and in another place, that they are 
b Luke 23.43.  with him in Paradise; but of these last, by the 
c Luke 15 ●5  example of the rich Glutton, that they go into hell, that is, a place destinated to everlasting burn (as also we 
d Acts 1.25.  read of Judas) and are there tormented.   

DOCT. II. That the places are different where the souls of the faithful, and where those of unbelievers live after the death of their bodies.  
BUt seeing the state of faithful and unbelieving souls is so different, we believe that the places are different also into which they go; namely, the eternal tabernacles in heaven, and paradise appointed for the godly, and 
a 2 Pet. 2.4.  hell or the bottomless pit prepared for the wicked; since the holy Scripture attributes unconceivable light to the one, and the greatest darkness to the other, which Christ 
b Mat. 8.12.  calleth utter darkness; and since the Lord saith, that his will is, that where himself is, there those that believe in him be also, apparently signifying, that in that place where he is now with his body and soul, there also shall be the faithful, first with their souls, and in due time with other bodies also, but unbelievers never with either: so that we judge it the highest impiety to say that heaven is every where, whereas it is in no place of Scripture assigned to the wicked, but frequently to the godly alone as their proper and eternal habitation; and for that it is necessary that bodies be circumscribed in some space after the resurrection, and that souls be contained somewhere definitively, as the schools speak.   

DOCT. III. That the end of this world will certainly come, and all things shall be changed, although the time itself be unknown.  
MOreover, although the time when the end of this world shall be, is so unknown to us, 
a Mat. 24.36. Act 1.7. Isa. 24.23. and 65.17. and ●. 22. Ps. 102.27. Dan. 12.2. Mal. 4.1. 2 Pet. 3.13. Apoc. 21.1. jude 14,15. Mat. 24. Luke 21.5, etc.  that it is not possible to know it, yet we believe that it will most certainly be, and then not only the earth but likewise the heavens shall be changed, and there shall be a new heaven and a new earth, and all the dead, even the wicked shall rise, when Christ shall call to judgement the voice and trumpet of an Archangel: and to the certainty of these things belongs that method of our Lord jesus, in having first foretold the desolation of jerusalem, and thereunto subjoyning a discourse concerning these matters, to the end that by those things which we have seen befall jerusalem, we might believe that those which he then foretold of the end of the world will come to pass with the same certainty, etc.   

DOCT. VI That all dead men shall at last be quickened, and rise from their sepulchers.  
WE believe therefore that 
a 1 Cor 15.2.  as all men die in Adam, so in Christ all, even the wicked as to the body, shall be made alive, every one's soul resuming its proper body; although we confess some shall arise to eternal happiness and others to eternal damnation; 
joh. 5.29.  according to the saying of Christ, and they shall come forth that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation; whence also the order of the resurrection is confirmed, which the Apostle delivers in these words, 
a Thes. 4.16.  And the dead in Christ shall rise first and then the rest.   

DOCT. V That there shall not be new bodies made for our souls, but the very same shall rise which died.  
FUrthermore we believe that there shall not be a new body framed to every soul, but the same of every particular person, that died, as to the substance shall rise again, but different in some qualities; according to the Apostle's doctrine concerning the bodies of the godly, 
a 1 Cor. 15 36.42.  showing by the example of the same grain, that they are sowed one thing and arise another, that they are sowed obnoxious to corruption, but raised incorruptible, etc. and job testifieth concerning his hope in this manner; 
job 19.25, 26, 27.  I know that my Redeemer liveth, and that I shall rise again in the latter day upon the earth, and that in my flesh I shall see God; Whom I shall see for myself, and not another, and wine eyes shall behold him. For we shall see Christ with our corporeal eyes in the clouds returning to us with his body, and also reigning in heaven.   

DOCT. VI That from the example of our bodies after the resurrection, it appears that the body of Christ is not every where.  
WHereas the Apostle saith 
a Phil. ●. 2●.  Christ shall change our vile bodies, that they may be fashioned like unto his glorious body, we believe that if the body of Christ by virtue of the glory it received after his resurrection, received the power of being every where; then ours also will by reason of the same glory be every where; which seeing it shall not be, neither do we believe that the body of Christ, however full of glory and majesty is now every where with its substance, since it is finite, and the glory thereof also finite; especially for that he hath said, that 
b Io●. 17.24.  he will that where he is, there we should be also; but we shall not be every where with our bodies.   

DOCT. VII. Errors.  
FIrst we condemn the wicked dotage both of those Philosophers who taught the humane soul is mortal, and 2. of those heretics who imagined that the souls of men separated from their bodies did either sleep in certain secret places, that is, are deprived of all sense and operations of the mind, or that they are awake indeed, but rest until they resume their bodies, and then are either to be admitted into heaven, or thrust into hell. 3. Moreover, we condemn those who dream that the souls of many of the godly are purged in a certain purgatory fire from the relics of their sins, and undergo temporal pains. 4. We disapprove their opinion who do not distinguish heaven, where the godly shall be, from hell where we read the wicked shall be; but make the difference to consist only in this, that some are made happy and others miserable, although all be in the same place. 5. But neither can we assent to them, who say that the certain time month or year, if not the the certain day and hour, may be determined and known, 
Act. 1.7.  in which the Lord will come and put an end to to this world; seeing Christ hath said, It is not for you to know the times. 
2 Pet. 3 3.  6. We detest those Scoffers whom St. Peter mentions who think the world shall endure thus for ever, and deny & deride all life to come, 7. We also condemn all those who reject the resurrection of the dead: and also those who fancied we shall not have the same, but other new bodies. 8. We likewise condemn them who taught that bodies after the resurrection shall be so spiritual that like a spirit or air, they can neither be seen nor felt; such as some have attributed to Christ after his resurrection, and others also impudently feign to have been changed into the divine nature, so that it cannot be any longer termed a Creature.    

CHAP. XXIX. Of the glorious coming of the Lord Jesus to judge the living and the dead.  

DOCTRINE. I. That the dead being raised and the living changed at the coming of the Lord jesus from Heaven, Christ will immediately show himself in the Clouds to be seen by all, and all the faithful shall go meet him in the air.  
WE believe that at the coming of the Lord Jesus, the resurrection of the dead being performed by the ministry of Angels, they that are then alive shall not die, but shall be instantly changed into the same condition with them that are raised; and than Christ, being returned from heaven to the Clouds to judge and pass sentence upon all, will exhibit himself to be seen by all men; and being attended with his Angels and appearing in his majesty and glory; all the godly shall be translated from earth even to the heaven of the Clouds to meet him, 
Mat 24.3. & 25.31. 1 Thes. 5.1. etc.  according as Christ himself and the Apostles have taught and left a recorded.   

DOCT. II. That Christ will visibly move from place to place, and so with a visible, local and finite body.  
THerefore we believe that Christ will so return visibly, as before he ascended from earth to heaven in the sight of his Apostles, and that he will return from that heaven wherein he now is, and which is consequently distant from the Clouds to which he shall descend, and from the earth: and so we believe he will descend with his natural body, that it is necessary the same should be local and finite and therefore not ubiquitary; seeing such a descending is by the holy Ghost described to the simple people, as is not possible to be made without mutation of place.   

DOCT. III. That the reprobate unbelievers shall not go unto Christ sitting in the clouds, but remaining upon the earth shall hear the sentence of the judge.  
BUt whereas the Scripture pronunces only of the godly, that they shall be snatched up into the Clouds and go meet Christ in the air, we believe that the wicked shall not go unto Christ but remaining under his feet, hear the sentence of the Judge, 
1 Cor. 6.2, 3.  Go ye Cursed into eternal fire; all the Saints which shall be in the air with Christ approving the sentence according to the opinion of the Apostle a that the Saints shall judge the world & the Angels.   

DOCT. IU. For what Causes that universal judgement is appointed.  
WE believe that that judgement, wherein Christ shall judge all, being made visible to all, is appointed chief, for two reasons; first, to the end that those things which are now hid unto men, aswell innocence faith and good conscience of the godly as the hypocrisy and crimes of the wicked may be laid open to the whole world, and thereby it may most evidently appear at the last how just the judgements of God have always been: whence that day is called by the Apostle 
a Rom. 2.5.  the day of revelation. Secondly, that the recompense of good works promised to the good, and of bad to the bad may be rendered fully to every one, according to that of the Apostle, We must all appear before the judgement seat of Christ, 
2 Cor. 5.10.  that every one may receive the things done in his body, according to that he hath done, whether it be good or bad: whence it is called by the same Apostle 
c Rom. 2.5.  The day of the righteous judgement of God.   

DOCT. V That eternal life, which is given to the elect, is called, and is a reward, but all together fully bestowed, & in no manner due to us, saving through Christ.  
FOr although what the elect shall then receive is the mere gift of God obtained by the merits of Christ alone, yet we are not ignorant that it is, and is truly called a reward seeing; the Lord jesus hath daigned to give it that term, namely a free reward, & seeing even the good works of the godly, & all the causes from whence they proceed, are the free gifts of God, free election, free redemption, free calling, faith, justification, regeneration, forgiuness of sins, & lastly the pardoning of the defects and weaknesses wherewith our good works themselves are attended, & on the other side the free imputation of the perfect obedience of Christ, by which our imperfect is clothed and rendered most acceptable to God; so that it follows, that if we will speak properly, the reward is not due to us, for our own works sake considered in themselves, but only for the imputed merits of Christ.   

DOCT. VI That judgement being ended, the godly shall immediately be in heaven with Christ, and the wicked in hell with the Devil and his Angels.  
MOreover, we believe that immediately after that judgement the godly shall follow Christ into heaven, and the wicked with the Devils shall be thrust into hell: Christ saying unto those, Come ye blessed of my Father; but to these, Go ye cursed into fire everlasting.   

DOCT. VII. That that day shall be most joyful to the godly, and therefore to be desired; but to the wicked most sad, and so intolerable to them even to hear of it.  
SO we believe that last day will be to them who are grafted into Christ most happy and joyful, and that therefore it is beloved & wished for by them, and so ought to be desired and loved by us, but the most unhappy and sad of all to the wicked; whence it is no wonder that they hate that day, 
2 Tim. 4.8.  and cannot endure the mention of it.   

DOCT. VIII. Errors.  
1. WE condemn those who deny that Christ is truly and really in his humane body to descend from heaven to the clouds, and from thence to return into heaven with the elect, but maintain that all this shall be without any mutation of place, only by a sort of appearance, as they call it, and disappearance; who are contradicted by say of Angels to the Apostles, 
a Acts 1.11.  As ye have seen him ascending into heaven, so shall he come. 2. We descent from those who teach that works of godliness considered in themselves are the true cause for which eternal life is given, and are the true deserts of the same; the Apostle being of the contrary opinion, and saying, 
b Rom. 6, 2●.  The gift of God is life eternal. Neither do we approve the opinion of the Chiliasts concerning a thousand years, wherein after judgement Christ shall converse with his elect in this world, who shall live in the delights of the flesh, but such as are seemly, and shall beget issue, but holy, and at length be translated into heaven. 4. We condemn and abominate their error, who hold that the fire into which the wicked are sent, shall be in time extinct; so that even all the devils that live happily in the kingdom of God, contrary to the express words of Christ, 
a Matt. 25.41.  Go into eternal fire.    

CHAP XXX. Of life Eternal.  

DOCTRINE I. That all shall receive eternal life who by their good works shall have testified that they were truly engrafted into Christ, and believed in Christ.  
THerefore we believe that at last, eternal life, that is, a full and perfect possession of life eternal, shall be given in that last day to all who by the evident works of true faith and piety shall be openly declared before all Angels and men, most clearly demonstrated and by the sentence of Christ the judge, be pronounced to have been truly engrafted into Christ by the holy spirit, and so to have believed in God the Father, in his Son jesus Christ and in the holy Ghost, to have been living members of the holy Church, and to have had communion with all the Saints, and to have obained remission of their sins; the Lord himself teaching this, who saith, 
a Mat. 25, 34, etc.  that he will say unto those that are on his right hand, Come ye blessed of my Father enter into the kingdom prepared for you from the foundation of the world: For I was an hungered and; ye gave me to eat. etc.   

DOCT. II. The foregoing doctrine confirmed, and that life eternal is given not in consideration of our works, but through Christ, in whom we are freely elected, blessed, and made the sons of God.  
FOr in these words the Lord seemeth to have declared unto us that our good works are the evidences of our election, blessing, adoption, and so of right an inheritance; but that the cause for which we shall obtain life eternal and the possession of the kingdom of heaven, is, partly for that even before the foundation of the world, that is, before we had done any good, that kingdom was freely prepared for us through Christ, 
Eph. 1.3.  partly for that we a have been blessed by the Father, with all spiritual blessing in Christ, and so called by grace, justified, obtained forgiveness of our sins, sanctified, and adopted to be the sons of God through the same Christ, and regenerated by his spirit, whereby we are made coheirs of that kingdom.  
Therefore forasmuch as the Lord will remember works of piety, we do not question but he doth the same that it may be manifest to the whole world, that we have truly been blessed, elected, just children of God, to whom the inheritance was due, according to that of the Apostle, If children, than heirs: but that we are the children of God is declared by regeneration, and regeneration by the effects of regeneration, which are the works of faith and piety.   

DOCT. III. That as the life of the godly shall be eternal, so also the pains and fire of the wicked shall be eternal.  
BUt as we believe that the children of God shall obtain life eternal, so also we confess that hypocrites and all the wicked shall go into eternal fire, never to be extinguished, 
Mat. 25.48.  and there be tormented for ever, when Christ shall openly say, Go ye into eternal fire.   

DOCT. IU. That it can neither be expressed nor conceived how happy that eternal life shall be.  
BUt what that life is, and after what manner and how great the felicity which is signified by the name of the kingdom of heaven, we confess ingenuously with the Apostle, that neither eye hath seen it, 
1 Co●. 2.9.  nor ear heard it, nor hath it entered into the heart of man, being a thing greater and of more excellency then that it can be comprehended by human understanding, and of such happiness that greater cannot fall within our desires. Therefore we simply believe, we who are of Christ, we are ruled by his Spirit, who depend on his word, and who place all our confidence of salvation in him, that all shall be most happy, and all shine like the Sun in the sight of God, 
Mat. 13.43. 1 Cor 11 12. Phil. 1.23.  that we shall see God as he is, and all live a heavenly and divine life with Christ and his Angels, freed from all sin, all misery, all evil, without any more sorrow, without fear, with out want or desire of any thing, because God will be all in all, 
1 Cor. 15.28. Apoc. 22.3, 4, etc.  and we shall see his face, and in that city there shall be no night, nor shall there be need of any candle or light of the Sun, because the Lord God shall give us light, and we shall reign for ever and ever with Christ jesus our head Spouse, Saviour. Lord, to whom praise, honour and glory for evermore. Amen.    
FINIS   

THE CONTENTS OF THE CHAPTERS.  

CHAPTER. I. Concerning the Holy Scriptures which are the foundation of all Christian Religion. Pag. 1.  
Chap. II. Concerning God, the divine Persons, and Properties. Pag. 13  
Chap. III. Concerning Gods foreknowledge and Pradestination. Pag. 19  
Chap. IV. Concerning Gods Omnipotency and will. Pag. 26  
Chap. V Concerning the Creation of the world, the Angels, and the first estate of man. Pag. 29  
Chap. VI Concerning Gods Providence, and his governing the world. Pag. 37  
Chap. VII. Concerning the Fall of man, and original sin and the fruits of it. Pag. 44  
Chap. VIII. What freewill was left unto Man after his Fall. Pag. 53  
Chap. IX. Concerning the Promise of Redemption and Salvation through Christ. Pag. 61  
Chap. X. Concerning the Law. Pag. 65  
Chap. XI. Concerning Christ our Redeemer. Pag. 77  
Chap. XII Concerning the true dispensation of redemption, salvation, and life? and therefore the necessity of our union and communion with Christ. Pag. 108  
Chap. XIII. Concerning the Gospel, and the abrogation of the Law by the Gospel. Pag. 131  
Chap. XIV. Concerning the Sacraments of the New Testament. Pag. 143  
Chap. XV. Concerning Baptism. Pag. 169  
Chap. XVI. Concerning the Lord's Supper. Pag. 178  
Chap. XVII. Concerning Faith, Hope, and Charity. Pag. 201  
Chap. XVIII. Concerning Repentance. Pag. 209  
Chap. XIX. Concerning justification. Pag. ●16  
Chap. XX. Concerning the  of a man regenerate, and his power unto that which is good. Pag. 232  
Chap. XXI. Concerning good works. Pag. 242  
Chap. XXII. Concerning Invocation and swearing. Pag. 252  
Chap. XXIII. Concerning the Church of Christ in general. Pag. 258  
Chap. XXIV. Concerning the Church Militant. Pag. 259  
Chap. XXV. Of the Government of the Church Militant, and of the Ecclesiastical Ministry. Pag. 307  
Chap. XXVI. Concerning Magistrates. Pag. 361  
Chap. XXVII. Of the perpetual remission of sins in the Church of Christ. Pag. 372  
Chap. XXVIII. Of the state of souls after death, and of the resurrection of the dead. Pag. 383  
Chap. XXIX. Of the glorious coming of the Lord jesus to judge the living and the dead. Pag. 392  
Chap. XXX. Of life Eternal. Pag. 400